Text -- Acts 13:15-52 (NET)

13:15 After the reading from the law and the prophets, the leaders of the synagogue sent them a message, saying, “Brothers, if you have any message of exhortation for the people, speak it.” 13:16 So Paul stood up, gestured with his hand and said, “Men of Israel, and you Gentiles who fear God, listen: 13:17 The God of this people Israel chose our ancestors and made the people great during their stay as foreigners in the country of Egypt, and with uplifted arm he led them out of it. 13:18 For a period of about forty years he put up with them in the wilderness. 13:19 After he had destroyed seven nations in the land of Canaan, he gave his people their land as an inheritance. 13:20 All this took about four hundred fifty years. After this he gave them judges until the time of Samuel the prophet. 13:21 Then they asked for a king, and God gave them Saul son of Kish, a man from the tribe of Benjamin, who ruled forty years. 13:22 After removing him, God raised up David their king. He testified about him: ‘I have found David the son of Jesse to be a man after my heart, who will accomplish everything I want him to do.’ 13:23 From the descendants of this man God brought to Israel a Savior, Jesus, just as he promised. 13:24 Before Jesus arrived, John had proclaimed a baptism for repentance to all the people of Israel. 13:25 But while John was completing his mission, he said repeatedly, ‘What do you think I am? I am not he. But look, one is coming after me. I am not worthy to untie the sandals on his feet!’ 13:26 Brothers, descendants of Abraham’s family, and those Gentiles among you who fear God, the message of this salvation has been sent to us. 13:27 For the people who live in Jerusalem and their rulers did not recognize him, and they fulfilled the sayings of the prophets that are read every Sabbath by condemning him. 13:28 Though they found no basis for a death sentence, they asked Pilate to have him executed. 13:29 When they had accomplished everything that was written about him, they took him down from the cross and placed him in a tomb. 13:30 But God raised him from the dead, 13:31 and for many days he appeared to those who had accompanied him from Galilee to Jerusalem. These are now his witnesses to the people. 13:32 And we proclaim to you the good news about the promise to our ancestors, 13:33 that this promise God has fulfilled to us, their children, by raising Jesus, as also it is written in the second psalm, ‘You are my Son; today I have fathered you.’ 13:34 But regarding the fact that he has raised Jesus from the dead, never again to be in a state of decay, God has spoken in this way: ‘I will give you the holy and trustworthy promises made to David.’ 13:35 Therefore he also says in another psalm, ‘You will not permit your Holy One to experience decay.’ 13:36 For David, after he had served God’s purpose in his own generation, died, was buried with his ancestors, and experienced decay, 13:37 but the one whom God raised up did not experience decay. 13:38 Therefore let it be known to you, brothers, that through this one forgiveness of sins is proclaimed to you, 13:39 and by this one everyone who believes is justified from everything from which the law of Moses could not justify you. 13:40 Watch out, then, that what is spoken about by the prophets does not happen to you: 13:41 ‘Look, you scoffers; be amazed and perish! For I am doing a work in your days, a work you would never believe, even if someone tells you.’” 13:42 As Paul and Barnabas were going out, the people were urging them to speak about these things on the next Sabbath. 13:43 When the meeting of the synagogue had broken up, many of the Jews and God-fearing proselytes followed Paul and Barnabas, who were speaking with them and were persuading them to continue in the grace of God. 13:44 On the next Sabbath almost the whole city assembled together to hear the word of the Lord. 13:45 But when the Jews saw the crowds, they were filled with jealousy, and they began to contradict what Paul was saying by reviling him. 13:46 Both Paul and Barnabas replied courageously, “It was necessary to speak the word of God to you first. Since you reject it and do not consider yourselves worthy of eternal life, we are turning to the Gentiles. 13:47 For this is what the Lord has commanded us: ‘I have appointed you to be a light for the Gentiles, to bring salvation to the ends of the earth.’” 13:48 When the Gentiles heard this, they began to rejoice and praise the word of the Lord, and all who had been appointed for eternal life believed. 13:49 So the word of the Lord was spreading through the entire region. 13:50 But the Jews incited the God-fearing women of high social standing and the prominent men of the city, stirred up persecution against Paul and Barnabas, and threw them out of their region. 13:51 So after they shook the dust off their feet in protest against them, they went to Iconium. 13:52 And the disciples were filled with joy and with the Holy Spirit.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Act 13:15

After the reading of the law and the prophets ( meta tēn anagnōsin tou nomou kai tōn prophētōn ).

The law was first read in the synagogues till b.c. 163 when Antiochus Epiphones prohibited it. Then the reading of the prophets was substituted for it. The Maccabees restored both. There was a reading from the law and one from the prophets in Hebrew which was interpreted into the Aramaic or the Greek Koiné[28928]š for the people. The reading was followed by the sermon as when Jesus was invited to read and to preach in Nazareth (Luk 4:16.). For the service in the synagogue see Schuerer, History of the Jewish People , Div. II, Vol. II, pp. 79ff. It was the duty of the rulers of the synagogue (archisunagōgoi ) to select the readers and the speakers for the service (Mar 5:22, Mar 5:35-38; Luk 8:49; Luk 13:14; Act 13:15; Act 18:8, Act 18:17). Any rabbi or distinguished stranger could be called on to speak.

Robertson: Act 13:15

If ye have any word of exhortation for the people ( ei tis estin en humin logos paraklēseōs pros ton laon ).

Literally, if there is among you any word of exhortation for the people. It is a condition of the first class and assumed to be true, a polite invitation. On "exhortation"(paraklēsis ) See note on Act 9:31. It may be a technical phrase used in the synagogue (Heb 13:22; 1Ti 4:13).

Robertson: Act 13:16

Paul stood up ( anastas Paulos ).

The Jewish custom was to sit while speaking (Luk 4:20), but the Greek and Roman was to stand (Act 17:22). It is possible as Lewin ( Life of St. Paul , Vol. 1, p. 141) suggests that here Paul stepped upon the platform and then took his seat as he began to speak or he may have followed the Greek and Roman custom. Paul is the leader now and the more gifted speaker (Act 14:12), so that he responds to the courteous invitation of the rulers.

Robertson: Act 13:16

Beckoning ( kataseisas ).

First aorist active participle of kataseiō , old verb to shake down, a dramatic gesture for quiet and order like Peter in Act 12:17 and Paul on the steps of the tower of Antonia (Act 21:40).

Robertson: Act 13:16

And ye that fear God ( kai hoi phoboumenoi ton theon ).

Evidently large numbers of these Gentiles like Cornelius in Caesarea were present. They offered Paul a great opportunity for reaching the purely pagan Gentiles. This (verses 16-41) is the first full report of a sermon of Paul’ s that Luke has preserved for us. He is now a practised preacher of the gospel that he began proclaiming at Damascus, that Jesus of Nazareth is the Messiah of promise and the Saviour of the whole world both Jew and Gentile if they will only believe on him and be saved. It is possible that Paul here based his sermon on the passages of the law and the prophets that had just been read. He uses two words from the lxx, one in Act 13:19from Deu 1:31 etrophophorēsen (as a nursing-father bare he them), the reading of many old MSS. and the one preferred by the American Committee, the other in Act 13:17from Isa 1:2 hupsōsen (exalted). At any rate it is clear that Paul spoke in Greek so that all could understand his sermon. He may have written out notes of this sermon afterwards for Luke. The keynotes of Paul’ s theology as found in his Epistles appear in this sermon. It is interesting to observe the steady growth of Paul’ s Christology as he faced the great problems of his day. Here we see Paul’ s gospel for the Jews and the God-fearers (Gentiles friendly to the Jews).

Robertson: Act 13:17

Chose ( exelexato ).

First aorist middle (indirect), selected for himself. Israel was the chosen people.

Robertson: Act 13:17

Exalted ( hupsōsen ).

From hupsoō , late verb from hupsos so often used of Christ.

Robertson: Act 13:17

When they sojourned ( en tēi paroikiāi ).

In the sojourn. Late word from paroikos (sojourner, dweller, Act 7:6) common in lxx. In N.T. only here and 1Pe 1:17.

Robertson: Act 13:17

With a high arm ( meta brachionos hupsēlou ).

Vivid picture from the lxx (Exodus 6:1, 6; Deuteronomy 5:15; Ps 136:12).

Robertson: Act 13:18

Suffered he their manners ( etropophorēsen ).

First aorist active indicative of tropophoreō , late word from tropos , manner, and pherō , reading of Aleph B D and accepted by Westcott and Hort. But A C Sahidic Bohairic read etrophophorēsen from trophophoreō (trophos , a nurse, and pherō ,) late word (II Macc. Act 7:27), probably correct word here and Deu 1:31.

Robertson: Act 13:19

When he had destroyed ( kathelōn ).

Second aorist active participle of kathaireō , to tear down, old verb.

Robertson: Act 13:19

He gave them for an inheritance ( kateklēronomēsen ).

First aorist active indicative of the double compound verb katȧklērȯnomeō , late verb in lxx (Numbers 34:18; Deuteronomy 3:28; Joshua 14:1) and only here in the N.T., to distribute by lot, to distribute as an inheritance. This is the correct reading and not kateklērodotēsen from kataklērodoteō of the Textus Receptus. These two verbs were confused in the MSS. of the lxx as well as here.

Robertson: Act 13:19

For about four hundred and fifty years ( hōs etesin tetrakosiois kai pentēkonta ).

Associative instrumental case with an expression of time as in Act 8:11; Luk 8:29 (Robertson, Grammar , p. 527). The oldest MSS. (Aleph A B C Vg Sah Boh) place these figures before "after these things"and so in Act 13:19. This is the true reading and is in agreement with the notation in 1Ki 6:1. The difficulty found in the Textus Receptus (King James Version) thus disappears with the true text. The four hundred and fifty years runs therefore from the birth of Isaac to the actual conquest of Canaan and does not cover the period of the Judges. See note on Act 7:6.

Robertson: Act 13:20

And after these things ( kai meta tauta ).

That is, the time of the Judges then began. Cf. Jud Jdg 2:16.

Robertson: Act 13:20

Until Samuel the prophet ( heōs Samouēl prophētou ).

The terminus ad quem . He was the last of the judges and the first of the prophets who selected the first king (Saul) under God’ s guidance. Note the absence of the Greek article with prophētou .

Robertson: Act 13:21

They asked ( ēitēsanto ).

First aorist indirect middle indicative, they asked for themselves. They were tired of a theocracy. Cf. 1Sa 8:5; 1Sa 10:1. Paul mentions with pride that Benjamin was the tribe of Saul (his name also), but he does not allude to Saul’ s sin (Furneaux).

Robertson: Act 13:21

For the space of forty years ( etē tesserakonta ).

Accusative of extent of time. Not in the O.T., but in Josephus, Ant. VI. 14, 9.

Robertson: Act 13:22

When he had removed him ( metastēsas auton ).

First aorist active participle of methistēmi , old verb to transfer, to transpose (note force of meta ). This verb occurs in Luk 16:4 by the unjust steward about his removal from office. Cf. 1Sa 15:16.

Robertson: Act 13:22

To be ( eis ).

As or for, Greek idiom like the Hebrew le , common in the lxx.

Robertson: Act 13:22

A man after my heart ( andra kata tēn kardian mou ).

The words quoted by Paul as a direct saying of God are a combination of Psa 89:20, Psa 89:21; 1Sa 13:14 (the word of the Lord to Samuel about David). Knowling thinks that this free and rather loose quotation of the substance argues for the genuineness of the report of Paul’ s sermon. Hackett observes that the commendation of David is not absolute, but, as compared with the disobedient Saul, he was a man who did God’ s will in spite of the gross sin of which he repented (Ps 51). Note "wills"(thelēmata ), plural, of God.

Robertson: Act 13:23

Of this man’ s seed ( toutou apo tou spermatos ).

Emphatic position of toutou . Of this one from the (his) seed.

Robertson: Act 13:23

According to promise ( kat' epaggelian ).

This phrase in Gal 3:29; 2Ti 1:1. See the promise in 2Sa 7:2; Psa 132:11; Isa 11:1, Isa 11:10; Jer 23:5.; Zec 3:8. In Zec 3:8 the verb agō is used of the sending of the Messiah as here.

Robertson: Act 13:23

A Saviour Jesus ( Sōtēra Iēsoun ).

Jesus is in apposition with Saviour (accusative case) and comes at the end of the sentence in contrast with "this man"(David) at the beginning. Paul goes no further than David because he suggests to him Jesus, descendant in the flesh from David. By "Israel"here Paul means the Jewish people, though he will later enlarge this promise to include the spiritual Israel both Gentile and Jew (Rom 9:6.).

Robertson: Act 13:24

When John had first preached ( prokēruxantos Iōanou ).

Literally, John heralding beforehand, as a herald before the king (Luk 3:3). Genitive absolute of first aorist active participle of prokērussō , old verb to herald beforehand, here alone in the N.T., though Textus Receptus has it also in Act 3:20.

Robertson: Act 13:24

Before his coming ( pro prosōpou tēs eisodou autou ).

Literally, before the face of his entering in (here act of entrance as 1Th 1:9, not the gate as in Heb 10:19). See Mal 3:1 quoted in Mat 11:10 (Luk 7:27) for this Hebrew phrase and also Luk 1:76.

Robertson: Act 13:24

The baptism of repentance ( baptisma metanoias ).

Baptism marked by, characterized by (genitive case, case of kind or species) repentance (change of mind and life). The very phrase used of John’ s preaching in Mar 1:4; Luk 3:3. It is clear therefore that Paul understood John’ s ministry and message as did Peter (Act 2:38; Act 10:37).

Robertson: Act 13:25

As John was fulfilling his course ( hōs eplērou Ianēs ton dromon ).

Imperfect active of plēroō , describing his vivid ministry without defining the precise period when John asked the question. Paul uses this word dromos (course) of his own race (Act 20:24; 2Ti 4:7).

Robertson: Act 13:25

What suppose ye that I am? ( Ti eme huponoeite einai̇ )

Note tōi (neuter), not tina (masculine), what not who , character, not identity. It is indirect discourse (the infinitive einai and the accusative of general reference). Huponoeō (hupo , noeō ) is to think secretly, to suspect, to conjecture.

Robertson: Act 13:25

I am not he ( ouk eimi egō ).

These precise words are not given in the Gospels, but the idea is the same as the disclaimers by the Baptist in Joh 1:19-27 (cf. also Mat 3:11; Mar 1:7; Luk 3:16). Paul had a true grasp of the message of the Baptist. He uses the very form lūsai (first aorist active infinitive of luō ) found in Mar 1:7; Luk 3:16 and the word for shoes (hupodēma , singular) in all three. His quotation is remarkably true to the words in the Synoptic Gospels. How did Paul get hold of the words of the Baptist so clearly?

Robertson: Act 13:26

To us ( hēmin ).

Both Jews and Gentiles, both classes in Paul’ s audience, dative of advantage.

Robertson: Act 13:26

Is sent forth ( exapestalē ).

Second aorist passive indicative of the double compound verb exapostellō , common verb to send out (exō ) and forth (apo ). It is a climacteric or culminative aorist tense. It has come to us in one day, this glorious promise.

Robertson: Act 13:26

The word of this salvation ( ho logos tēs sōtērias tautēs ).

The message of Jesus as Saviour (Act 13:23), long ago promised and now come to us as Saviour.

Robertson: Act 13:27

Because they knew him not ( touton agnoēsantes ).

First aorist active participle (causal) of agnoeō , old verb, not to know. Peter gives "ignorance"(agnoia ) as the excuse of the Jews in the death of Christ (Act 3:17) and Paul does the same about his conduct before his conversion (1Ti 1:13). This ignorance mitigated the degree of their guilt, but it did not remove it, for it was willing ignorance and prejudice.

Robertson: Act 13:27

The voices of the prophets which are read ( tas phōnas tōn prophētōn tas anaginōskomenas ).

Object also of agnoēsantes , though it could be the object of eplērōsan (fulfilled) if kai is taken as "also". The "voices"were heard as they were read aloud each Sabbath in the synagogue. In their ignorant condemnation they fulfilled the prophecies about the suffering Messiah.

Robertson: Act 13:28

Though they found no cause of death ( mēdemian aitian thanatou heurontes ).

Second aorist active with usual negative of the participle. As a matter of fact the Sanhedrin did charge Jesus with blasphemy, but could not prove it (Mat 26:65; Mat 27:24; Luk 23:22). At this time no Gospel had probably been written, but Paul knew that Jesus was innocent. He uses this same idiom about his own innocence (Act 28:18).

Robertson: Act 13:28

That he should be slain ( anairethēnai auton ).

First aorist passive infinitive, the accusative case, the direct object of ēitēsanto (first aorist middle indicative, asked as a favour to themselves).

Robertson: Act 13:29

From the tree ( apo tou xulou ).

Not here strictly a tree, but wood as already in Act 5:30; Act 10:29 and later in Gal 3:13. Strictly speaking, it was Joseph of Arimathea and Nicodemus who took the body of Jesus down from the cross, though the Jews had asked Pilate to have the bones of Jesus broken that his body should not remain on the cross during the Sabbath (Joh 19:31). Paul does not distinguish the details here.

Robertson: Act 13:29

Laid ( ethēkan ).

First (kappa) aorist active indicative third plural of tithēmi in place of ethesan the usual second aorist active plural form.

Robertson: Act 13:29

Tomb ( mnēmeion ).

Memorial, common in the Gospels.

Robertson: Act 13:30

But God raised him from the dead ( ho de theos ēgeiren ek nekrōn ).

This crucial fact Paul puts sharply as he always did.

Robertson: Act 13:31

Was seen for many days ( ōphthē epi hēmeras pleious ).

The common verb (first aorist passive indicative of horaō , to see) for the appearance of the Risen Christ, the one used by Paul of his own vision of Christ (1Co 15:8), which is not reported by Luke here. For more days (than a few), the language means, forty in all (Act 1:3).

Robertson: Act 13:31

Of them that came up with him ( tois sunanabāsin autōi ).

Dative (after ōphthē ) articular participle (second aorist active of sunanabainō ) with associative instrumental case (autōi ), the very men who knew him best and who could not be easily deceived about the reality of his resurrection. But this fact rules Paul out on this point, for he had not fellowshipped with Jesus from Galilee to Jerusalem.

Robertson: Act 13:31

Who are now his witnesses ( hoitines nun eisin martureōs autou ).

The very point that Peter used to clinch his argument with such powerful effect (Act 2:32; Act 3:15).

Robertson: Act 13:32

We bring you good tidings of the promise ( hēmeis humās euaggelizometha tēn epaggelian ).

Two accusatives here (person and thing), old Greek did not use accusative of the person with this verb as in Act 16:10; Luk 3:18. Note "we you"together. Here the heart of Paul’ s message on this occasion.

Robertson: Act 13:33

Hath fulfilled ( ekpeplērōken ).

Hath filled out (ek ).

Robertson: Act 13:33

Unto our children ( tois teknois hēmōn ).

The MSS. vary greatly here about hēmōn (our), some have autōn , some autōn hēmin . Westcott and Hort consider these readings "a primitive error"for hēmin (to us) taken with anastēsas Iēsoun (having for us raised up Jesus). This raising up (from anistēmi , set up) as in Act 3:22; Act 7:37 refers not to resurrection (Act 13:34), but to the sending of Jesus (two raisings up).

Robertson: Act 13:33

In the second psalm ( en tōi psalmōi tōi deuterōi ).

Psa 2:7. D has prōtōi because the first psalm was often counted as merely introductory.

Robertson: Act 13:34

Now no more to return to corruption ( mēketi mellonta hupostrephein eis diaphthoran ).

No longer about to return as Lazarus did. Jesus did not die again and so is the first fruits of the resurrection (1Co 15:23; Rom 6:9).

Robertson: Act 13:34

He hath spoken ( eirēken ).

Present perfect active indicative, common way of referring to the permanent utterances of God which are on record in the Scriptures.

Robertson: Act 13:34

The holy and sure blessings of David ( ta hosia Daueid ta pista ).

See 2Sa 7:13. Literally, "the holy things of David the trustworthy things."He explains "the holy things"at once.

Robertson: Act 13:35

Because ( dioti ).

Compound conjunction (dia , hoti ) like our "because that."The reason for the previous statement about "the holy things."

Robertson: Act 13:35

Thou wilt not give thy holy one to see corruption ( ou dōseis ton hosion sou idein diaphthoran ).

Quotation from Psa 16:10 to show that Jesus did not see corruption in his body, a flat contradiction for those who deny the bodily resurrection of Jesus.

Robertson: Act 13:36

His own generation ( idiāi geneāi ).

Either locative case, "in his own generation"or dative object of hupēretēsas (served).

Robertson: Act 13:36

The counsel of God ( tēi tou theou boulēi ).

So here, either the dative, the object of hupēretēsas if geneāi is locative, or the instrumental case "by the counsel of God"which again may be construed either with hupēretēsas (having served) or after ekoimēthē (fell on sleep). Either of the three ways is grammatical and makes good sense. Koimaomai for death we have already had (Act 7:60). So Jesus (Joh 11:11) and Paul (1Co 15:6, 1Co 15:51).

Robertson: Act 13:36

Was laid ( prosetethē ).

Was added unto (first aorist passive indicative of prostithēmi ). See the verb in Act 2:47; Act 5:14. This figure for death probably arose from the custom of burying families together (Gen 15:15; Jud Gen 2:10).

Robertson: Act 13:36

Saw corruption ( eiden diaphthoran ).

As Jesus did not (Act 2:31) as he shows in Act 13:37.

Robertson: Act 13:38

Through this man ( dia toutou ).

This very man whom the Jews had crucified and whom God had raised from the dead. Remission of sins (aphesis hamartiōn ) is proclaimed (kataggelletai ) to you. This is the keynote of Paul’ s message as it had been that of Peter at Pentecost (Act 2:38; Act 5:31; Act 10:43). Cf. Act 26:18. This glorious message Paul now presses home in his exhortation.

Robertson: Act 13:39

And by him every one that believeth is justified from all things, from which ye could not be justified by the law of Moses ( kai apo pantōn hōn ouk ēdunēthēte en nomōi Mōuseōs dikaiothēnai en toutōi pās ho pisteuōn dikaioutai ).

This is a characteristic Greek sentence with the principal clause at the end and Pauline to the core. A literal rendering as to the order would be: "And from all the things from (apo not repeated in the Greek, but understood, the ablative case being repeated) which ye were not able to be justified in this one every one who believes is justified."The climax is at the close and gives us the heart of Paul’ s teaching about Christ. "We have here the germ of all that is most characteristic in Paul’ s later teaching. It is the argument of the Epistle to Galatians and Romans in a sentence"(Furneaux). The failure of the Mosaic law to bring the kind of righteousness that God demands is stated. This is made possible in and by (en ) Christ alone. Paul’ s favourite words occur here, pisteuō , believe, with which pistis , faith, is allied, dikaioō , to set right with God on the basis of faith. In Rom 6:7 Paul uses apo also after dikaioō . These are key words (pisteuō and dikaioō ) in Paul’ s theology and call for prolonged and careful study if one is to grasp the Pauline teaching. Dikaioō primarily means to make righteous, to declare righteous like axioō , to deem worthy (axios ). But in the end Paul holds that real righteousness will come (Romans 6-8) to those whom God treats as righteous (Romans 3-5) though both Gentile and Jew fall short without Christ (Romans 1-3). This is the doctrine of grace that will prove a stumbling block to the Jews with their ceremonial works and foolishness to the Greeks with their abstract philosophical ethics (1Co 1:23-25). It is a new and strange doctrine to the people of Antioch.

Robertson: Act 13:40

Beware therefore ( blepete oun ).

The warning is pertinent. Perhaps Paul noticed anger on the faces of some of the rabbis.

Robertson: Act 13:40

Lest there come upon you ( mē epelthēi ).

Second aorist active subjunctive with the negative final conjunction mē .

Robertson: Act 13:40

In the prophets ( en tois prophētais ).

The quotation is from the lxx text of Hab 1:5. The plural here refers to the prophetic collection (Luk 24:44; Act 24:14). "The Jews of Habakkuk’ s day had refused to believe in the impending invasion by the Chaldeans, and yet it had come"(Furneaux).

Robertson: Act 13:41

Ye despisers ( hoi kataphronētai ).

Not in the Hebrew, but in the lxx. It is pertinent for Paul’ s purpose.

Robertson: Act 13:41

Perish ( aphanisthēte ).

Or vanish away. First aorist passive imperative. Added by the lxx to the Hebrew.

Robertson: Act 13:41

If one declare it unto you ( ean tis ekdiēgētai humin ).

Condition of third class with present middle subjunctive, if one keep on outlining (double compound, ek̇di̇ēgeomai ) it unto you. Paul has hurled a thunderbolt at the close.

Robertson: Act 13:42

And as they went out ( Exiontōn de autōn ).

Genitive absolute with present active participle of exeimi , to go out, old verb, in the N.T. only in Act 13:42; Act 17:15; Act 20:7; Act 27:43. As they (Paul and Barnabas) were going out with all the excitement and hubbub created by the sermon.

Robertson: Act 13:42

They besought ( parekaloun ).

Imperfect active, inchoative, began to beseech. The Textus Receptus inserts wrongly ta ethnē (the Gentiles) as if the Jews were opposed to Paul from the first as some doubtless were. But both Jews and Gentiles asked for the repetition of the sermon (lalēthēnai , first aorist passive infinitive object of parekaloun with accusative of general reference).

Robertson: Act 13:42

The next Sabbath ( eis to metaxu sabbaton ).

Late use (Josephus, Plutarch, etc.) of metaxu (meta and xun =sun ) in sense of after or next instead of between (sense of meta prevailing). Note use of eis for "on"or "by."

Robertson: Act 13:43

When the synagogue broke up ( lutheisēs tēs sunagōgēs ).

Genitive absolute of first aorist passive participle of luō . Apparently Paul and Barnabas had gone out before the synagogue was formally dismissed.

Robertson: Act 13:43

Of the devout proselytes ( tōn sebomenōn prosēlutōn ).

Of the worshipping proselytes described in Act 13:16, Act 13:25 as "those who fear God"(cf. Act 16:14) employed usually of the uncircumcised Gentiles who yet attended the synagogue worship, but the word prosēlutoi (pros , ēlutos verbal from erchomai , a new-comer) means usually those who had become circumcised (proselytes of righteousness). Yet the rabbis used it also of proselytes of the gate who had not yet become circumcised, probably the idea here. In the N.T. the word occurs only in Mat 23:15; Act 2:10; Act 6:5; Act 13:43. Many (both Jews and proselytes) followed (ēkolouthēsan , ingressive aorist active indicative of akoloutheō ) Paul and Barnabas to hear more without waiting till the next Sabbath. So we are to picture Paul and Barnabas speaking (proslalountes , late compound, in N.T. only here and Act 28:20) to eager groups.

Robertson: Act 13:43

Urged ( epeithon ).

Imperfect active of peithō , either descriptive (were persuading) or conative (were trying to persuade). Paul had great powers of persuasion (Act 18:4; Act 19:8, Act 19:26; Act 26:28; Act 28:23; 2Co 5:11; Gal 1:10). These Jews "were beginning to understand for the first time the true meaning of their national history"(Furneaux), "the grace of God"to them.

Robertson: Act 13:44

The next Sabbath ( tōi erchomenōi sabbatōi ).

Locative case, on the coming (erchomenōi , present middle participle of erchomai ) Sabbath. So the best MSS., though some have echomeni (present middle participle of echō in sense of near, bordering, following as in Luk 13:33).

Robertson: Act 13:44

Almost ( schedon ).

Old word, but in N.T. only here, Act 19:26; Heb 9:22.

Robertson: Act 13:44

Was gathered together ( sunēchthē ).

First aorist (effective) passive indicative of sunagō , old and common verb. The "whole city"could hardly all gather in the synagogue. Perhaps Paul spoke in the synagogue and Barnabas to the overflow outside (see Act 13:46). It was an eager and earnest gathering "to hear (akousai , first aorist active infinitive of purpose) the word of God"and a great opportunity for Paul and Barnabas. The Codex Bezae has it "to hear Paul."It was the new preacher (Paul) that drew the big crowd. It was a crowd such as will later hang on the words of John Wesley and George Whitfield when they preach Jesus Christ.

Robertson: Act 13:45

The Jews ( hoi Ioudaioi ).

Certainly not the proselytes of Act 13:43. Probably many of the Jews that were then favourably disposed to Paul’ s message had reacted against him under the influence of the rabbis during the week and evidently on this Sabbath very many Gentiles ("almost the whole city,""the multitudes"tous ochlous ) had gathered, to the disgust of the stricter Jews. Nothing is specifically stated here about the rabbis, but they were beyond doubt the instigators of, and the ringleaders in, the opposition as in Thessalonica (Act 17:5). No such crowds (ochlous ) came to the synagogue when they were the speakers.

Robertson: Act 13:45

With jealousy ( zēlou ).

Genitive case of zēlos (from zeō , to boil) after eplēsthēsan (effective first aorist passive indicative of pimplēmi ). Envy and jealousy arise between people of the same calling (doctors towards doctors, lawyers towards lawyers, preachers towards preachers). So these rabbis boiled with jealousy when they saw the crowds gathered to hear Paul and Barnabas.

Robertson: Act 13:45

Contradicted ( antelegon ).

Imperfect active of antilegō , old verb to speak against, to say a word in opposition to (anti , face to face). It was interruption of the service and open opposition in the public meeting. Paul and Barnabas were guests by courtesy and, of course, could not proceed further, when denied that privilege.

Robertson: Act 13:45

Blasphemed ( blasphēmountes ).

Blaspheming. So the correct text without the addition antilegontes (repeated from antelegon above). Common verb in the Gospels for saying injurious and harmful things. Doubtless these rabbis indulged in unkind personalities and made it plain that Paul and Barnabas were going beyond the limitations of pure Judaism in their contacts with Gentiles.

Robertson: Act 13:46

Spake out boldly ( parrēsiasamenoi ).

First aorist middle participle of parrēsiazomai , to use freedom in speaking, to assume boldness. Both Paul and Barnabas accepted the challenge of the rabbis. They would leave their synagogue, but not without a word of explanation.

Robertson: Act 13:46

It was necessary to you first ( Humin ēn anagkaion prōton ).

They had done their duty and had followed the command of Jesus (Act 1:8). They use the very language of Peter in Act 3:26 (humin prōton ) "to you first."This position Paul as the apostle to the Gentiles will always hold, the Jew first in privilege and penalty (Rom 1:16; Rom 2:9, Rom 2:10).

Robertson: Act 13:46

Ye thrust it from you ( apōtheisthe auton ).

Present middle (indirect, from yourselves) indicative of apōtheō , to push from. Vigorous verb seen already in Act 7:27, Act 7:39 which see.

Robertson: Act 13:46

Judge yourselves unworthy ( ouk axious krinete heautous ).

Present active indicative of the common verb krinō , to judge or decide with the reflexive pronoun expressed. Literally, Do not judge yourselves worthy. By their action and their words they had taken a violent and definite stand.

Robertson: Act 13:46

Lo, we turn to the Gentiles ( idou strephometha eis ta ethnē ).

It is a crisis (idou , lo): "Lo, we turn ourselves to the Gentiles."Probably also aoristic present, we now turn (Robertson, Grammar , pp. 864-70). Strephometha is probably the direct middle (Robertson, Grammar , pp. 806-08) though the aorist passive estraphēn is so used also (Act 7:39). It is a dramatic moment as Paul and Barnabas turn from the Jews to the Gentiles, a prophecy of the future history of Christianity. In Romans 9-11 Paul will discuss at length the rejection of Christ by the Jews and the calling of the Gentiles to be the real (the spiritual) Israel.

Robertson: Act 13:47

For so hath the Lord commanded us ( houtōs gar entetaltai hēmin ho kurios ).

Perfect middle indicative of entellō , poetic (Pindar) and late verb to enjoin (Act 1:2). The command of the Lord Paul finds in Isa 49:6 quoted by Simeon also (Luk 2:32). The conviction of Paul’ s mind was now made clear by the fact of the rejection by the Jews. He could now see more clearly the words of the prophet about the Gentiles: The Messiah is declared by God in Isaiah to be "a light to the Gentiles"(ethnōn , objective genitive), "a light for revelation to the Gentiles"(phōs eis apokalupsin ethnōn , Luk 2:32). So Paul is carrying out the will of God in turning to the Gentiles. He will still appeal to the Jews elsewhere as they allow him to do so, but not here.

Robertson: Act 13:47

That thou shouldest be ( tou einai se ).

Genitive articular infinitive of purpose with the accusative of general reference. This is all according to God’ s fixed purpose (tetheika , perfect active indicative of tithēmi ).

Robertson: Act 13:47

Unto the uttermost part of the earth ( heōs eschatou tēs gēs ).

Unto the last portion (genitive neuter, not feminine) of the earth. It is a long time from Paul to now, not to say from Isaiah to now, and not yet has the gospel been carried to half of the people of earth. God’ s people are slow in carrying out God’ s plans for salvation.

Robertson: Act 13:48

As the Gentiles heard this they were glad ( akouonta ta ethnē echairon ).

Present active participle of akouō and imperfect active of chairō , linear action descriptive of the joy of the Gentiles.

Robertson: Act 13:48

Glorified the word of God ( edoxazon ton logon tou theou ).

Imperfect active again. The joy of the Gentiles increased the fury of the Jews. "The synagogue became a scene of excitement which must have been something like the original speaking with tongues"(Rackham). The joy of the Gentiles was to see how they could receive the higher blessing of Judaism without circumcision and other repellent features of Jewish ceremonialism. It was the gospel of grace and liberty from legalism that Paul had proclaimed. Whether Gal 4:13 describes this incident or not (the South Galatian theory), it illustrates it when Gentiles received Paul as if he were Christ Jesus himself. It was triumph with the Gentiles, but defeat with the Jews.

Robertson: Act 13:48

As many as were ordained to eternal life ( hosoi ēsan tetagmenoi eis zōēn aiōnion ).

Periphrastic past perfect passive indicative of tassō , a military term to place in orderly arrangement. The word "ordain"is not the best translation here. "Appointed,"as Hackett shows, is better. The Jews here had voluntarily rejected the word of God. On the other side were those Gentiles who gladly accepted what the Jews had rejected, not all the Gentiles. Why these Gentiles here ranged themselves on God’ s side as opposed to the Jews Luke does not tell us. This verse does not solve the vexed problem of divine sovereignty and human free agency. There is no evidence that Luke had in mind an absolutum decretum of personal salvation. Paul had shown that God’ s plan extended to and included Gentiles. Certainly the Spirit of God does move upon the human heart to which some respond, as here, while others push him away.

Robertson: Act 13:48

Believed ( episteusan ).

Summary or constative first aorist active indicative of pisteuō . The subject of this verb is the relative clause. By no manner of legerdemain can it be made to mean "those who believe were appointed."It was saving faith that was exercised only by those who were appointed unto eternal life, who were ranged on the side of eternal life, who were thus revealed as the subjects of God’ s grace by the stand that they took on this day for the Lord. It was a great day for the kingdom of God.

Robertson: Act 13:49

Was spread abroad ( diephereto ).

Imperfect passive of diapherō , to carry in different directions (dia ). By the recent converts as well as by Paul and Barnabas. This would seem to indicate a stay of some months with active work among the Gentiles that bore rich fruit.

Robertson: Act 13:49

Throughout all the region ( di' holēs tēs chōras ).

Antioch in Pisidia as a Roman colony would be the natural centre of a Roman Regio , an important element in Roman imperial administration. There were probably other Regiones in South Galatia (Ramsay, St. Paul the Traveller and Roman Citizen , pp. 102-12).

Robertson: Act 13:50

Urged on ( parōtrunan ).

First aorist (effective) active of paṙotrunō , old verb, but here alone in the N.T., to incite, to stir up. The Jews were apparently not numerous in this city as they had only one synagogue, but they had influence with people of prominence, like "the devout women of honourable estate"(tas sebomenas gunaikas tas euschēmonas ), the female proselytes of high station, a late use of an old word used about Joseph of Arimathea (Mar 15:43). The rabbis went after these Gentile women who had embraced Judaism (cf. Act 17:4 in Thessalonica) as Paul had made an appeal to them. The prominence of women in public life here at Antioch is quite in accord with what we know of conditions in the cities of Asia Minor. "Thus women were appointed under the empire as magistrates, as presidents of the games, and even the Jews elected a woman as Archisynagogos, at least in one instance at Smyrna"(Knowling). In Damascus Josephus ( War II. 20, 21) says that a majority of the married women were proselytes. Strabo (VIII. 2) and Juvenal (VI. 542) speak of the addiction of women to the Jewish religion.

Robertson: Act 13:50

The chief men of the city ( tous prōtous tēs poleōs ).

Probably city officials (the Duumviri, the Praetors, the First Ten in the Greek Cities of the east) or other "foremost"men, not officials. The rabbis were shrewd enough to reach these men (not proselytes) through the women who were proselytes of distinction.

Robertson: Act 13:50

Stirred up a persecution ( epēgeiran diōgmon ).

First aorist active indicative of epegeirō , old verb, but in the N.T. only here and Act 14:2. Paul seems to allude to this persecution in 2Ti 3:11 "persecutions, sufferings, what things befell me at Antioch, at Iconium, at Lystra, what persecutions I endured."Here Paul had perils from his own countrymen and perils from the Gentiles after the perils of rivers and perils of robbers on the way from Perga (2Co 11:26). He was thrice beaten with rods (tris erhabdisthēn , 2Co 11:25) by Roman lictors in some Roman colony. If that was here, then Paul and Barnabas were publicly scourged by the lictors before they left. Probably the Jews succeeded in making the Roman officials look on Paul and Barnabas as disturbers of the public peace. So "they cast them out of their borders"(exebalon autous apo tōn horiōn autōn ). Second aorist active indicative of ekballō , forcible expulsion plainly as public nuisances. Just a few days before they were the heroes of the city and now!

Robertson: Act 13:51

But they shook off the dust of their feet against them ( Hoi de ektinaxamenoi ton koniorton tōn podōn ep' autous ).

First aorist middle (indirect) participle of ektinassō , to shake out or off. Homer uses it for knocking out teeth. In the papyri. The middle aorist participle occurs again in Act 18:6 and the active imperative with the dust of the feet in Mar 6:11 (Luk 10:11 has apomassometha ). and Mat 10:14 (command of Jesus). It is a dramatic gesture that forbids further intercourse. "As a protest against the injustice which cast them out. The sandal was taken off and the dust shaken out as a symbolic token that the very soil of the country was defiling"(Furneaux).

Robertson: Act 13:51

Unto Iconium ( eis Ikonion ).

About 45 miles southeast from Antioch in Pisidia, at the foot of the Taurus mountains. At various times it was reckoned also in Pisidia or Phrygia as well as Lycaonia, Phrygian in population and distinguished by Luke (Act 14:6) from Lystra and Derbe, cities of Lycaonia. As compared with Antioch (a Roman colony) it was a native Phrygian town. When the province of Galatia was divided, Iconium became the capital of Lycaonia and eclipsed Antioch in Pisidia. Strictly speaking at this time Lystra and Derbe were cities of Lycaonia-Galatica while Iconium was in Phrygia-Galatica (all three in the Roman Province of Galatia). It was at the meeting place of several Roman roads and on the highway from east to west. It is still a large town Konieh with 30,000 population.

Robertson: Act 13:52

And the disciples ( hoi te or hoi de mathētai ).

The Gentile Christians in Antioch in Pisidia. Persecution had precisely the opposite effect to the intention of the Jews for they "were filled with joy and the Holy Spirit"(eplērounto charas kai pneumatos hagiou ). Imperfect passive, they kept on being filled. It had been so before (Act 4:31; Act 8:4; Act 9:31; Act 12:24). The blood of the martyrs is still the seed of the church.

Vincent: Act 13:15

Exhortation

See on Act 9:31.

Vincent: Act 13:16

Beckoning

See on Act 12:17.

Vincent: Act 13:16

Men of Israel

See on Act 3:12.

Vincent: Act 13:17

People ( λαοῦ )

Restricted in the Acts to the people of Israel.

Vincent: Act 13:18

Suffered he their manners ( ἐτροποφόρησεν )

From τρόπος fashion or manner, and φορέω , to bear or suffer. The preferable reading, however, is ἐτροφοφόρησεν ; from τροφός , a nurse; and the figure is explained by, and probably was drawn from, Deu 1:31. The American revisers properly insist on the rendering, as a nursing-father bare he them.

Vincent: Act 13:19

Divided by lot ( κατεκληρονόμησεν )

The A. V. gives the literal rendering. The Rev., gave them their land for an inheritance, is correct, so far as the meaning, inheritance is concerned (see on 1Pe 1:4), but does not give the sense of distribution which is contained in the word.

Vincent: Act 13:24

Before his coming ( πρὸ προσώπου τῆς εἰσόδου αὐτοῦ ͂ )

Lit., before the face of his entrance. A Hebrew form of expression.

Vincent: Act 13:25

Think ye ( ὑπονοεῖτε )

Originally, to think secretly: hence to suspect, conjecture.

Vincent: Act 13:26

To you

The best texts read to us.

Vincent: Act 13:33

Hath fulfilled ( ἐκπεπλήρωκε )

Completely fulfilled; force of ἐκ , out and out.

Vincent: Act 13:34

The sure mercies ( τὰ ὅσια τὰ πιστά )

Lit., the holy things, the sure. Rev., the holy and sure blessings.

Vincent: Act 13:35

Suffer ( δώσεις )

Lit., give.

Vincent: Act 13:36

Was laid unto ( προσετέθη )

Lit., was added unto. Compare Act 2:47; Act 5:14.

Vincent: Act 13:41

Perish ( ἀφανίσθητε )

Lit., vanish.

Vincent: Act 13:41

Declare ( ἐκδιηγῆται )

Only here and Act 15:3. See on shew, Luk 8:39. The word is a very strong expression for the fullest and clearest declaration: declare throughout.

Vincent: Act 13:42

Next ( μεταξὺ )

The word commonly means intermediate, and hence is explained by some as referring to the intermediate week. But the meaning is fixed by Act 13:44; and though the word does not occur in the New Testament elsewhere in the sense of next, it has that meaning sometimes in later Greek.

Vincent: Act 13:43

Religious ( σεβομένων )

Lit., worshipping. Compare Act 13:50 and Act 16:14.

Vincent: Act 13:43

Proselytes ( προσηλύτων )

Originally, one who arrives at a place; a stranger; thence of one who comes over to another faith.

Vincent: Act 13:45

Envy ( ζήλου )

Rev., jealousy. See on Jam 3:14.

Vincent: Act 13:46

Put ( ἀπωθεῖσθε )

Not strong enough. Better, as Rev., thrust, denoting violent rejection.

Vincent: Act 13:46

Lo ( ἰδοὺ )

Marking a crisis .

Vincent: Act 13:50

Honorable ( εὐσχήμονας )

See on Mar 15:43. Women of rank, or, as Rev., of honorable estate.

Vincent: Act 13:50

Coasts ( ὁρίων )

Not a good rendering, because it implies merely a sea-coast; whereas the word is a general one for boundaries.

Vincent: Act 13:51

Shook off

See on Mat 10:14.

Vincent: Act 13:51

Dust

See on Luk 10:11.

Wesley: Act 13:15

The law was read over once every year, a portion of it every Sabbath: to which was added a lesson taken out of the prophets. After this was over, any one might speak to the people, on any subject he thought convenient. Yet it was a circumstance of decency which Paul and Barnabas would hardly omit, to acquaint the rulers with their desire of doing it: probably by some message before the service began.

Wesley: Act 13:16

Whether proselytes or heathens.

Wesley: Act 13:17

By such a commemoration of God's favours to their fathers, at once their minds were conciliated to the speaker, they were convinced of their duty to God, and invited to believe his promise, and the accomplishment of it. Act 13:17-22, contain the whole sum of the Old Testament.

Wesley: Act 13:17

Paul here chiefly addresses himself to those whom he styles, Ye that fear God: he speaks of Israel first; and Act 13:26, speaks more directly to the Israelites themselves.

Wesley: Act 13:17

And this exalted the people; not any merit or goodness of their own, Eze 20:5.

Wesley: Act 13:17

Abraham and his posterity. Isa 1:2.

Wesley: Act 13:18

Deu 1:31.

Wesley: Act 13:19

Enumerated Deu 7:1; about four hundred and fifty years - That is, from the choice of the fathers to the dividing of the land; it was about four hundred and fifty years.

Wesley: Act 13:21

Including the time wherein Samuel judged Israel.

Wesley: Act 13:22

Hence they might understand that the dispensations of God admit of various changes. I have found David, a man after my own heart - This expression is to be taken in a limited sense. David was such at that time, but not at all times. And he was so, in that respect, as he performed all God's will, in the particulars there mentioned: But he was not a man after God's own heart, in other respects, wherein he performed his own will. In the matter of Uriah, for instance, he was as far from being a man after God's own heart as Saul himself was. It is therefore a very gross, as well as dangerous mistake, to suppose this is the character of David in every part of his behaviour. We must beware of this, unless we would recommend adultery and murder as things after God's own heart. 1Sa 16:12-13.

Wesley: Act 13:24

He mentions this, as a thing already known to them. And so doubtless it was. For it gave so loud an alarm to the whole Jewish nation, as could not but be heard of in foreign countries, at least as remote as Pisidia.

Wesley: Act 13:25

His work was quickly finished, and might therefore well be termed a course or race. Luk 3:16.

Wesley: Act 13:27

He here anticipates a strong objection, "Why did not they at Jerusalem, and especially their rulers, believe?" They know not him, because they understood not those very prophets whom they read or heard continually. Their very condemning him, innocent as he was, proves that they understood not the prophecies concerning him.

Wesley: Act 13:29

So far could they go, but no farther.

Wesley: Act 13:31

This last journey both presupposes all the rest, and was the most important of all.

Wesley: Act 13:33

It is true, he was the Son of God from eternity. The meaning therefore is, I have this day declared thee to be my Son. As St. Paul elsewhere, declared to be the Son of God with power, by the resurrection from the dead, Rom 1:4. And it is with peculiar propriety and beauty that God is said to have begotten him, on the day when he raised him from the dead, as he seemed then to be born out of the earth anew. Psa 2:7.

Wesley: Act 13:34

That is, to die no more.

Wesley: Act 13:34

The blessings promised to David in Christ. These are sure, certain, firm, solid, to every true believer in him. And hence the resurrection of Christ necessarily follows; for without this, those blessings could not be given. Isa 55:3.

Wesley: Act 13:35

David in the name of the Messiah. Psa 16:10.

Wesley: Act 13:36

So his service extended not itself beyond the bounds of the common age of man: but the service of the Messiah to all generations, as his kingdom to all ages.

Wesley: Act 13:36

Why art thou here thou who art yet in the world? Is it not that thou also mayest serve the will of God? Art thou serving it now? Doing all his will? And was added to his fathers - Not only in body. This expression refers to the soul also, and supposes the immortality of it.

Wesley: Act 13:39

Has the actual forgiveness of all his sins, at the very time of his believing; from which ye could not be justified - Not only ye cannot now; but ye never could. For it afforded no expiation for presumptuous sins.

Wesley: Act 13:39

The whole Mosaic institution! The division of the law into moral and ceremonial was not so common among the Jews, as it is among us. Nor does the apostle here consider it at all: but Moses and Christ are opposed to each other.

Wesley: Act 13:40

A weighty and seasonable admonition. No reproof is as yet added to it.

Wesley: Act 13:41

This was originally spoken to those, who would not believe that God would ever deliver them from the power of the Chaldeans. But it is applicable to any who will not believe the promises, or the works of God. Hab 1:5.

Wesley: Act 13:42

Probably many of them, not bearing to hear him, went out before he had done.

Wesley: Act 13:42

So the Jews call to this day the Sabbath between the first day of the month Tisri (on which the civil year begins) and the tenth of the same month, which is the solemn day of expiation.

Wesley: Act 13:43

More familiarly, persuaded them to continue - For trials were at hand, in the grace of God - That is, to adhere to the Gospel or Christian faith.

Wesley: Act 13:46

Those who hinder others must be publicly reproved.

Wesley: Act 13:46

Though ye are not worthy: he shows that he had not preached to them, from any confidence of their believing, but seeing ye judge yourselves unworthy of eternal life - They indeed judged none but themselves worthy of it. Yet their rejecting of the Gospel was the same as saying, "We are unworthy of eternal life." Behold! - A thing now present! An astonishing revolution! We turn to the Gentiles - Not that they left off preaching to the Jews in other places. But they now determined to lose no more time at Antioch on their ungrateful countrymen, but to employ themselves wholly in doing what they could for the conversion of the Gentiles there.

Wesley: Act 13:47

By sending us forth, and giving us an opportunity of fulfilling what he had foretold.

Wesley: Act 13:47

The Father speaks to Christ. Isa 49:6.

Wesley: Act 13:48

St.

Wesley: Act 13:48

ordained. He is not speaking of what was done from eternity, but of what was then done, through the preaching of the Gospel. He is describing that ordination, and that only, which was at the very time of hearing it. During this sermon those believed, says the apostle, to whom God then gave power to believe. It is as if he had said, "They believed, whose hearts the Lord opened;" as he expresses it in a clearly parallel place, speaking of the same kind of ordination, Act 16:14, &c. It is observable, the original word is not once used in Scripture to express eternal predestination of any kind. The sum is, all those and those only, who were now ordained, now believed. Not that God rejected the rest: it was his will that they also should have been saved: but they thrust salvation from them. Nor were they who then believed constrained to believe. But grace was then first copiously offered them. And they did not thrust it away, so that a great multitude even of Gentiles were converted. In a word, the expression properly implies, a present operation of Divine grace working faith in the hearers.

JFB: Act 13:15-17

As was his manner on such occasions (Act 21:40; and see Act 26:1).

JFB: Act 13:15-17

By the latter expression meaning religious proselytes, who united with the Jews in all acts of ordinary worship.

JFB: Act 13:15-17

By marvellous interpositions for them in their deepest depression.

JFB: Act 13:18-22

Rather, according to what appears the true reading, "cherished he them" (as a nurse the infant in her bosom).

JFB: Act 13:20

As this appears to contradict 1Ki 6:1, various solutions have been proposed. Taking the words as they stand in the Greek, thus, "after that, by the space of four hundred fifty years, He gave judges," the meaning may be, that about four hundred fifty years elapsed from the time of the covenant with Abraham until the period of the judges; which is historically correct, the word "about" showing that chronological exactness was not aimed at. But taking the sense to be as in our version, that it was the period of the judges itself which lasted about four hundred fifty years, this statement also will appear historically correct, if we include in it the interval of subjection to foreign powers which occurred during the period of the judges, and understand it to describe the whole period from the settlement of the tribes in Canaan to the establishment of royalty. Thus, from the Exodus to the building of the temple were five hundred ninety-two years [JOSEPHUS, Antiquities, 8.3.1]; deduct forty years in the wilderness; twenty-five years of Joshua's rule [JOSEPHUS, Antiquities, 5.1.29]; forty years of Saul's reign (Act 13:2); forty of David's and the first four years of Solomon's reign (1Ki 6:1), and there remain, just four hundred forty-three years; or, in round numbers, "about four hundred fifty years."

JFB: Act 13:21

That the speaker was himself of the same name and of the same tribe, has often been noticed as in all likelihood present to the apostle's mind while speaking.

JFB: Act 13:21

With this length of Saul's reign (not mentioned in the Old Testament), JOSEPHUS coincides [Antiquities, 6.14.9].

JFB: Act 13:22

This quotation is the substance of Psa 89:20; 1Sa 13:14; and perhaps also of Psa 78:70-72.

JFB: Act 13:23-25

The emphasis on this statement lies: (1) in the seed from which Christ sprang--David's--and the promise to that effect, which was thus fulfilled; (2) on the character in which this promised Christ was given of God--"a SAVIOUR." His personal name "JESUS" is emphatically added, as designed to express that very character. (See on Mat 1:21).

JFB: Act 13:26-31

Gentile proselytes.

JFB: Act 13:26-31

Both being regarded as one class, as "the Jew first," to whom the Gospel was to be addressed in the first instance.

JFB: Act 13:27

The apostle here speaks as if the more immediate guilt of Christ's death lay with the rulers and people of the metropolis, to which he fondly hoped that those residing at such a distance as Antioch would not set their seal.

JFB: Act 13:28

Though they sought it (Mat 26:59-60).

JFB: Act 13:29

Though the burial of Christ was an act of honor and love to Him by the disciples to whom the body was committed, yet since His enemies looked after it and obtained a guard of soldiers to keep watch over it as the remains of their own victim, the apostle regards this as the last manifestation on their part of enmity to the Saviour, that they might see how God laughed all their precautions to scorn by "raising Him from the dead."

JFB: Act 13:31

That is, by those who, having gone out and in with Him in closest intimacy during all His public ministry, which lay chiefly in Galilee, and having accompanied Him on His last journey to Jerusalem, could not possibly be mistaken as to the identity of the risen One, and were therefore unexceptionable and sufficient witnesses.

JFB: Act 13:33

"hath completely fulfilled."

JFB: Act 13:33

Literally, "raised up"; but the meaning is (notwithstanding the contrary opinion of many excellent interpreters) "from the dead"; as the context plainly shows.

JFB: Act 13:33

In many manuscripts "the first Psalm"; what we call the first being regarded by the ancient Jews as only an introduction to the Psalter, which was considered to begin with the second.

JFB: Act 13:33

As the apostle in Rom 1:4 regards the resurrection of Christ merely as the manifestation of a prior Sonship, which he afterwards (Act 8:32) represents as essential, it is plain that this is his meaning here. (Such declarative meaning of the verb "to be" is familiar to every reader of the Bible). See Joh 15:8, "So shall ye be," that is, be seen to be "My disciples." It is against the whole sense of the New Testament to ascribe the origin of Christ's Sonship to His resurrection.

JFB: Act 13:34-37

That is, to the grave where death reigns; and compare Rom 6:9, "Christ being raised from the dead dieth no more, death hath no more dominion over him."

JFB: Act 13:34-37

(Isa 55:3). The word rendered "mercies" is peculiar, denoting the sanctity of them, as comprehending the whole riches of the new covenant; while the other word, "sure," points to the certainty with which they would, through David's Seed, be at length all substantiated. See on Joh 1:14. But how do these words prove the resurrection of Christ? "They presuppose it; for since an eternal kingdom was promised to David, the Ruler of this kingdom could not remain under the power of death. But to strengthen the indefinite prediction by one more definite, the apostle adduces Psa 16:10, of which Peter had given the same explanation (see on Act 2:27; Act 2:30-31), both apostles denying the possibility of its proper reference to David" [OLSHAUSEN].

JFB: Act 13:36

Rather, "served," in his own generation, the will (or "counsel") of God; yielding himself an instrument for the accomplishment of God's high designs, and in this respect being emphatically "the man after God's own heart." This done, he "fell asleep, and was gathered to his fathers, and saw corruption." David, therefore (argues the apostle), could not be the subject of his own prediction, which had its proper fulfilment only in the resurrection of the uncorrupted body of the Son of God, emphatically God's "Holy One."

JFB: Act 13:38-41

The first necessity of the sinner, and so the first experienced blessing of the Gospel.

JFB: Act 13:39

The sense requires that a pause in the sentence be made here: "By him the believer is absolved from all charges of the law." What follows,

JFB: Act 13:39

Is not an exceptional but an explanatory clause. The meaning is not, "Though the law justifies from many things, it cannot justify from all things, but Christ makes up all deficiencies"; but the meaning is, "By Christ the believer is justified from all things, whereas the law justifies from nothing." (Note.--The deeper sense of justification, the positive side of it, is reserved for the Epistles, addressed to the justified themselves: and whereas it is the resurrection of Christ here, and throughout the Acts chiefly, which is dwelt on, because the first thing in order to bring peace to the guilty through Christ was to establish His Messiahship by His resurrection, in the Epistles to believers His death as the way of reconciliation is fully unfolded).

JFB: Act 13:40

By this awful warning of the Old Testament the apostle would fain "shut them up unto the faith."

JFB: Act 13:41

That is, even on unexceptionable testimony. The words, from Hab 1:5, were originally a merciful but fruitless warning against the approaching destruction of Jerusalem by the Chaldeans and the Babylonish captivity. As such nothing could more fitly describe the more awful calamity impending over the generation which the apostle addressed.

JFB: Act 13:42-43

Rather (according to what is beyond doubt the true reading), "Now, as they were going out [of the synagogue], they besought"--that is, not the Gentiles, whose case comes in afterwards, but the mixed congregation of Jews and proselytes, to whom the discourse had been addressed, entreated to have another hearing of such truths; those of them, that is, who had been impressed. "And after the breaking up of the synagogue, many of" both classes, Jews and religious; proselytes, followed Paul and Barnabas (observe, from this time forward, the inverted order of these names; except Act 14:14; Act 13:7; Act 12:25; see on Act 14:14; Act 13:7; Act 12:25). These names evidently been won to the Gospel by what they had heard, and felt a clinging to their spiritual benefactors.

JFB: Act 13:43

Following up the discourse in the synagogue by some further words of encouragement.

JFB: Act 13:43

Which they had experienced through the Gospel. (Compare Act 11:23).

JFB: Act 13:44-48

The intervening days having been spent in further inquiry and instruction, and the excitement reaching the Gentiles, who now for the first time crowded, along with the usual worshippers, into the synagogue.

JFB: Act 13:45

Those zealots of exclusive Judaism.

JFB: Act 13:45

Rather, "indignation," and broke out in their usual manner.

JFB: Act 13:45

There is nothing more awful than Jewish fury and execration of the name of Jesus of Nazareth, when thoroughly roused.

JFB: Act 13:46

This is in the highest style of a last and solemn protestation.

JFB: Act 13:46

See the direction of Christ in Luk 24:47; also Rom 1:16.

JFB: Act 13:46

Pass sentence upon yourselves.

JFB: Act 13:47

These and other predictions must have been long before this brought vividly home to Paul's mind in connection with his special vocation to the Gentiles.

JFB: Act 13:47

That is, Messiah; from which Paul inferred that he was but following out this destination of his Lord, in transferring to the Gentiles those "unsearchable riches" which were now by the Jews rejected and despised.

JFB: Act 13:48

To perceive that their accession to Christ was a matter of divine arrangement as well as apostolic effort.

JFB: Act 13:48

By a cordial reception of it.

JFB: Act 13:48

A very remarkable statement, which cannot, without force, be interpreted of anything lower than this, that a divine ordination to eternal life is the cause, not the effect, of any man's believing.

JFB: Act 13:49-52

Implying some stay in Antioch and missionary activity in its vicinity.

JFB: Act 13:50

Female proselytes of distinction, jaundiced against the new preachers by those Jewish ecclesiastics to whom they had learned to look up. The potent influence of the female character both for and against the truth is seen in every age of the Church's history.

JFB: Act 13:50

An easier thing than to refute them.

JFB: Act 13:51

As directed (Mat 10:14).

JFB: Act 13:51

A populous city about forty-five miles southeast from Pisidian Antioch: at the foot of Mount Taurus; on the borders of Lycaonia, Phrygia, and Pisidia; and in later times largely contributing to the consolidation of the Turkish empire.

JFB: Act 13:52

Who, though not themselves expelled, had to endure sufferings for the Gospel, as we learn from Act 14:22.

JFB: Act 13:52

Who not only raised them above shame and fear, as professed disciples of the Lord Jesus, but filled them with holy and elevated emotions.

Clarke: Act 13:15

After the reading of the law and the prophets - A certain portion of the law and another of the prophets, was read every Sabbath; and the law was so divided as to be read over once every year. In the notes at the conclusion of Deuteronomy, I have considered this subject at large, and given a complete table of the Parashoth, sections of the law, and Haphtaroth, sections of the prophets, which are read every Sabbath in the year in the Jewish synagogues. To have an exact view of every part of the Jewish ecclesiastical economy, the reader will do well to consult the above mentioned table, and those which follow it: they have been drawn up with great care, attention, and indescribable labor

It has been a question, in what language were the law and prophets read in a synagogue of Pisidia, for in that district Strabo informs us that four languages were spoken, viz. the Pisidian, the Solyman, the Greek, and the Lydian. Dr. Lightfoot conjectures, with great probability, that the Scriptures were read in the original Hebrew; and that an interpreter tendered the reading to the people in their mother tongue. There is no doubt that the Jews and proselytes understood the Greek tongue well; and they certainly had the Septuagint version among them

Clarke: Act 13:15

The rulers of the synagogue - These were the persons whose business it was to read the appointed sections, and to take care of the synagogue and its concerns; and to see that all was done decently and in order

Clarke: Act 13:15

Sent unto them - Seeing them to be Jews, they wished them to give some suitable address to the people, i.e. to the Jews who were then engaged in Divine worship; for the whole of the following discourse, which greatly resembles that of St. Stephen, Acts 7:1-53, is directed to the Jews alone; and this was probably spoken either in Hebrew or Greek

Clarke: Act 13:15

Ye men and brethren - Ανδρες αδελφοι, Men brethren, a Hebraism for, "Ye men who are our brethren,"i.e. Jews, as we ourselves are; but ανδρες is often an expletive, as we have already seen. See the note on Act 7:2

Clarke: Act 13:15

If ye have any word of exhortation - Ει εϚι λογος εν ὑμιν παρακλησεως· If ye have any subject of consolation, any word of comfort to us, who are sojourners in this strange land, speak it. The Consolation of Israel was an epithet of the Messiah among the Jews; and it is probable that it was in reference to him that the rulers of the synagogue spoke. That παρακλησις is to be understood here as meaning consolation, and this in reference to the Messiah, the whole of the following discourse will prove to the attentive reader; in which Paul shows the care and protection of God towards his people Israel, and the abundant provision he had made for their salvation by Jesus Christ. They wished for consolation, and he declared unto them glad tidings, and many felt the power and comfort of the doctrine of the cross.

Clarke: Act 13:16

Men of Israel - Ye that are Jews by birth; and ye that fear God - ye that are proselytes to the Jewish religion. In this discourse Paul proves that Jesus Christ is the Messiah, sent from God, not only for the salvation of the Jews, but of the whole human race. And this he does, not with the rhetorician’ s arts, but in a plain, simple detail of the history of Christ, and the most remarkable transactions of the people of God, which referred to his manifestation in the flesh. Rosenmuller.

Clarke: Act 13:17

The God of - our fathers - The apostle begins his discourse with the Egyptian bondage, and their deliverance from it, as points the most remarkable and striking in their history; in which the providence and mighty power of God, exerted so frequently in their behalf, were peculiarly conspicuous

Clarke: Act 13:17

Exalted the people - Even when they were strangers in the land, and greatly oppressed, God exalted them; made them a terror to their enemies, and multiplied them greatly

Clarke: Act 13:17

With a high arm - A literal translation of the Hebrew phrase, בזרוע רמה bezeroa ramah , with a lifted-up arm, to protect them and destroy their enemies. The meaning of the phrase is, a manifest display of the Divine power.

Clarke: Act 13:18

About the time of forty years - The space of time between their coming out of Egypt, and going into the promised land

Clarke: Act 13:18

Suffered he their manners - Ετροποφορησεν αυτους ; He dealt indulgently with them: howsoever they behaved towards him, he mercifully bore with, and kindly treated them. But instead of ετροποφορησεν, ACE, some others, with the Syriac, Arabic, Coptic, Ethiopic, and some of the fathers, read ετροφοφορησεν, which signifies, he nourished and fed them, or bore them about in his arms as a tender nurse does her child. This reading confirms the marginal conjecture, and agrees excellently with the scope of the place, and is a reading at least of equal value with that in the commonly received text. Griesbach has admitted it, and excluded the other. Both, when rightly understood, speak nearly the same sense; but the latter is the most expressive, and agrees best with Paul’ s discourse, and the history to which he alludes. See the same form of expression, Num 11:12; Exo 19:4; Isa 46:3, Isa 46:4; Isa 63:9.

Clarke: Act 13:19

Destroyed seven nations - The Canaanites, Hittites, Girgasites, Amorites, Hivites, Peresites, and Jebusites. The rabbins frequently call them שבעה אומות Shebaah Omoth , the Seven Nations.

Clarke: Act 13:20

And after that he gave unto them judges about the space of four hundred and fifty years - This is a most difficult passage, and has been termed by Scaliger, Crux Chronologorum . The apostle seems here to contradict the account in 1Ki 6:1 : And it came to pass in the four hundred and eightieth year after the children of Israel were come out of the land of Egypt, in the fourth year of Solomon’ s reign, he began to build the house of the Lord

Sir Norton Knatchbull, in his annotations upon difficult texts, has considered the various solutions proposed by learned men of the difficulty before us; and concludes that the words of the apostle should not be understood as meaning how long God gave them judges, but when he gave them; and therefore proposes that the first words of this verse, Και μετα ταυτα, ὡς ετεσι τετρακοσιοις και πεντηκοντα, should be referred to the words going before, Act 13:17, that is, to the time When the God of the children of Israel chose their fathers

"Now this time wherein God may properly be said to have chosen their fathers, about 450 years before he gave them judges, is to be computed from the birth of Isaac, in whom God may properly be said to have chosen their fathers; for God, who had chosen Abraham out of all the people of the earth, chose Isaac at this time out of the children of Abraham, in whose family the covenant was to rest. To make this computation evident, let us observe that from the birth of Isaac to the birth of Jacob are 60 years; from thence to their going into Egypt, 130; from thence to the exodus, 210; from thence to their entrance into Canaan, 40; from that to the division of the land (about which time it is probable they began to settle their government by judges) 7 years; which sums make 447: viz. 60 + 130 + 210 + 40 + 7 = 447. And should this be reckoned from the year before the birth of Isaac, when God established his covenant between himself and Abraham, and all his seed after him, Gen 17:19, at which time God properly chose their fathers, then there will be 448 years, which brings it to within two years of the 450, which is sufficiently exact to bring it within the apostle’ s ὡς, about, or nearly

"Some have made the period 452 years; which, though two years more than the apostle’ s round number, is still sufficiently reconcilable with his qualifying particle ὡς, about. And it may be added that the most correct writers often express a sum totally, but not exactly: so, with Demosthenes and Plautus, we find that called a talent where some drachms were either wanting or abounding."The sacred writers often express themselves in the same way: e.g. He made a molten sea, ten cubits from the one brim to the other; and a line of thirty cubits did compass it about. Now we know that the circumference of any circle is only in round numbers to its diameter as three to one; but, correctly, is considerably more, nearly as 22 to 7. But even the Spirit of God does not see it necessary to enter into such niceties, which would only puzzle, and not instruct the common reader

Calmet has paraphrased these passages nearly to the same sense: the text may be thus connected; Act 13:19. And having destroyed; seven nations in the land of Canaan, he divided their land to them by lot, about one hundred and fifty years after. And afterwards he gave them judges, to the time of Samuel the prophet. The paraphrase of Calmet is the following: "The God of this people of Israel chose our fathers in the person of Abraham; he promised him the land of Canaan; and four hundred and fifty years after this promise, and the birth of Isaac, who was the son and heir of the promise, he put them in possession of that land which he had promised so long before."As this view of the subject removes all the principal difficulties, I shall not trouble my reader with other modes of interpretation.

Clarke: Act 13:21

Saul the son of Cis - In all proper names quoted from the Old Testament, we should undoubtedly follow, as nearly as possible, the same orthography: קיש Kish , was the name of this king’ s father, and so we spell it in the Old Testament, and yet have transformed it into Cis in the New, where the orthography is almost entirely lost

Clarke: Act 13:21

The space of forty years - Reckoning from the time of his anointing by Samuel to the time of his death, from a.m. 2909 to 2949.

Clarke: Act 13:22

David - a man after mine own heart - That is, a man who would rule the kingdom according to God’ s will. Dr. Benson’ s observation on this point is very judicious: "When it is said that David was a man after God’ s own heart, it should be understood, not of his private, but of his public, character. He was a man after God’ s own heart, because he ruled the people according to the Divine will. He did not allow of idolatry; he did not set up for absolute power. He was guided in the government of the nation by the law of Moses, as the standing rule of government, and by the prophet, or the Divine oracle, whereby God gave directions upon particular emergencies. Whatever Saul’ s private character was, he was not a good king in Israel. He did not follow the law, the oracle, and the prophet; but attempted to be absolute, and thereby to subvert the constitution of the kingdom. That this was the meaning of David’ s being a man after God’ s own heart will easily appear by comparing 1Sa 15:28; 1Sa 28:17, 1Sa 28:18; 1Ch 10:13, 1Ch 10:14; Psa 78:70, etc.; Psa 89:20, etc."

Clarke: Act 13:23

Of this man’ s seed hath God - raised - a Savior - That Jesus Christ came in a direct and indisputable line from David, according to both promise and prophecy, may be seen in the notes on Mat 1:1, etc., and particularly in the notes at the end of Luke And that the Messiah was promised to come from the family of David, see Isa 11:1, Isa 11:2, and Jer 23:5, Jer 23:6.

Clarke: Act 13:24

John - preached - the baptism of repentance - On the nature and effects of John’ s preaching, see the notes on Mat 3:1, etc., and Luk 3:10-15 (note).

Clarke: Act 13:25

As John fulfilled his course - As John was fulfilling his race, he said, etc. It has been supposed that the word δρομον, course, or race, is used here to point out the short duration of the Baptist’ s ministry, and the fervent zeal with which he performed it. It signifies properly his ministry, or life. A man’ s work, employment, function, etc., is his race, course, or way of life. John had a ministry from God; and he discharged the duties of it with zeal and diligence; bore the fatigues of it with patience and resignation; and was gloriously successful in it, because the hand of the Lord was with him.

Clarke: Act 13:26

Men and brethren - This should have been translated brethren simply. See the note on Act 7:2

Clarke: Act 13:26

Children of the stock of Abraham - All ye that are Jews

Clarke: Act 13:26

And whosoever among you feared God - That is, all ye who are Gentiles, and are now proselytes to the Jewish religion

Clarke: Act 13:26

The word of this salvation - The doctrine that contains the promise of deliverance from sin, and the means by which it is brought about; all which is founded on Jesus, of the stock of David, dying and rising again for the salvation of Jews and Gentiles.

Clarke: Act 13:27

Because they knew him not - A gentle excuse for the persecuting high priests, etc. They did not know that Jesus was the Christ, because they did not know the prophets: and why did they not know the prophets, which were read every Sabbath day? Because they did not desire to know his will; and therefore they knew not the doctrine of God: nor did they know that, in condemning Christ, they fulfilled those very Scriptures which were read every Sabbath day in their synagogues.

Clarke: Act 13:28

They found no cause of death in him - No reason why he should be condemned. Though they accused him of several things, yet they could not substantiate the most trifling charge against him; and yet, in opposition to all justice and equity, desired Pilate to put him to death! This points their perfidy in the strongest light.

Clarke: Act 13:29

They took him down from the tree - The apostle passes rapidly over several circumstances of his death, that he might establish the fact of his resurrection.

Clarke: Act 13:30

But God raised him from the dead - And thus gave the fullest proof of his innocence. God alone can raise the dead; and he would not work a miracle so very extraordinary, but on some extraordinary occasion.

Clarke: Act 13:31

He was seen many days, etc. - The thing was done but a very short time since; and many of the witnesses are still alive, and ready to attest the fact of this resurrection in the most unequivocal manner.

Clarke: Act 13:32

We declare unto you glad tidings - We proclaim that Gospel to you which is the fulfillment of the promise made unto the fathers.

Clarke: Act 13:33

Written in the second Psalm - Instead of τῳ ψαλμῳ τῳ δευτερῳ the second Psalm, πρωτῳ ψαλμῳ, the first Psalm, is the reading of D, and its Itala version, and several of the primitive fathers. Griesbach has received it into the text; but not, in my opinion, on sufficient evidence. The reason of these various readings is sufficiently evident to those who are acquainted with Hebrew MSS. In many of these, two Psalms are often written as one; and the first and second Psalms are written as one in seven of Kennicott’ s and De Rossi’ s MSS. Those who possessed such MSS. would say, as it is written in the First Psalm; those who referred to MSS. where the two Psalms were separate, would say, in the Second Psalm, as they would find the quotation in question in the first verse of the second Psalm. There is, therefore, neither contradiction nor difficulty here; and it is no matter which reading we prefer, as it depends on the simple circumstance, whether we consider these two Psalms as parts of one and the same, or whether we consider them as two distinct Psalms

Clarke: Act 13:33

Thou art my Son, this day have I begotten thee - It has been disputed whether this text should be understood of the incarnation or of the resurrection of our Lord. If understood of his incarnation, it can mean no more than this, that the human nature of our blessed Lord was begotten by the energy of the Holy Spirit in the womb of the blessed virgin; for as to his Divine nature, which is allotted to be God, it could neither be created nor begotten. See some reasons offered for this on Luk 1:35 (note); and, if those be deemed insufficient, a thousand more may be added. But in the above reasons it is demonstrated that the doctrine of the eternal Sonship of Christ is absolutely irreconcilable to reason, and contradictory to itself. Eternity is that which has had no beginning, nor stands in any reference to time: Son supposes time, generation, and father; and time also antecedent to such generation: therefore the rational conjunction of these two terms, Son and eternity, is absolutely impossible, as they imply essentially different and opposite ideas

If the passage in question be understood of the resurrection of Christ, it points out that the human nature, which was produced by the power of God in the womb of the virgin, and which was the Son of God, could see no corruption; and therefore, though it died for sin, must be raised from the dead before it saw corruption. Thus God owned that human nature to be peculiarly his own; and therefore Jesus Christ was declared to be the Son of God with power, by the resurrection from the dead, Rom 1:4.

Clarke: Act 13:34

No more to return to corruption - To the grave, to death, the place and state of corruption; for so we should understand the word διαφθοραν in the text

Clarke: Act 13:34

The sure mercies of David - Τα ὁσια Δαβιδ τα πιϚα . These words are quoted literatim from the Septuagint version of Isa 55:3; where the Hebrew is חסדי דוד הנאמנים chasdey David ha -neemanim , of which the Greek is a faithful translation; and which sure mercies of David St. Paul considers as being fulfilled in the resurrection of Christ. From this application of the words, it is evident that the apostle considered the word David as signifying the Messiah; and then the sure or faithful mercies, being such as relate to the new covenant, and the various blessings promised in it, are evidently those which are sealed and confirmed to mankind by the resurrection of Christ; and it is in this way that the apostle applies them. Had there not been the fullest proof of the resurrection of Christ, not one of the promises of the new covenant could have been considered as sure or faithful. If he did not rise from the dead, then, as said the apostle, your faith and our preaching are vain, 1Co 15:14

The following observations of Bp. Pearce are judicious: "For the sense of these words, we must have recourse to what God said to David in 2Sa 7:11, 2Sa 7:12, etc., explained by what is said in Psa 89:3, Psa 89:4, Psa 89:28, Psa 89:29, Psa 89:36, where frequent mention is made of a covenant established by God with David, and sworn to by God, that David’ s seed should endure for ever, and his throne as the days of heaven, and as the sun, to all generations. This covenant and this oath are the sure and sacred things of which Isaiah, Isa 55:3, speaks; and Luke in this place. And Paul understood them as relating to the kingdom of Jesus, (the Son of David), which was to be an everlasting kingdom; and if an everlasting one, then it was necessary that Jesus should have been (as he was) raised from the dead; and, to support this argument, Paul, in the next verse, strengthens it with another, drawn from Psa 16:10."

Clarke: Act 13:36

David - fell on sleep - and saw corruption - David died, was buried, and never rose again; therefore, David cannot be the person spoken of here: the words are true of some other person; and they can be applied to Jesus Christ only; and in him they are most exactly fulfilled. See the notes on Act 2:29, Act 2:30, etc.

Clarke: Act 13:38

Be it known unto you, therefore - This is the legitimate conclusion: seeing the word of God is true, and he has promised an endless succession to the seed of David; seeing David and all his family have failed in reference to the political kingdom, a spiritual kingdom and a spiritual succession must be intended, that the sure covenant and all its blessings may be continued. Again: seeing the person by whom this is to be done is to see no corruption; - seeing David has died, and has seen (fallen under the power of) corruption; - seeing Jesus the Christ has wrought all the miracles which the prophets said he should work; - seeing he has suffered all the indignities which your prophets said he must suffer; - seeing after his death he has most incontestably risen again from the dead, and has not fallen under the power of corruption, - then he must be the very person in whom all the predictions are fulfilled, and the person through whom all the blessings of the covenant must come

Clarke: Act 13:38

Through this man is preached unto you the forgiveness of sins - See the notes on Act 5:30, Act 5:31. Remission of sins, the removal of the power, guilt, and pollution of sin comes alone through this man, whom ye crucified, and who is risen from the dead.

Clarke: Act 13:39

And by him - On his account, and through him, all that believe in his Divine mission, and the end for which he has been manifested, namely, to put away sin by the sacrifice of himself, are justified from all things, from the guilt of all transgressions committed against God; from which ye could not be justified by the law of Moses; because it is impossible that the blood of bulls and goats, and the ashes of a heifer sprinkling the unclean, or any other rite or service of this kind, could take away sin from the soul, cancel its guilt in the conscience, or make an atonement to the Divine justice; but this is the sacrifice which God has required; this is every way suited to the end for which it has been instituted; and this is the sacrifice alone which God can accept. Your law says, "Do this, and ye shall live;"and, "Cursed is every one that continueth not in all things that are written in the book of the law to do them."Ye have not done these things required; ye have not continued in any good thing; ye have not only not done all things commanded, but ye have done none, none as they ought to be done; and therefore ye are under the curse. The Gospel says, Believe on the Lord Jesus; credit his Divine mission; consider his death an atonement for sin; believe in his resurrection, as a proof that the atonement is made, believe that he suffered, died, and rose again for your justification; and that for his sake God, though he be infinitely just, can be the justifier of all who believe in him. By the law of Moses there is neither justification nor salvation: in Jesus Christ there are both, and all the sure mercies of David. Therefore, believe on the Lord Jesus Christ, and ye shall be justified from all things, from which ye could not be justified by the law of Moses.

Clarke: Act 13:40

Beware - lest that come upon you, etc. - If you reject these benefits, now freely offered to you in this preaching of Christ crucified, you may expect such judgment from the hand of God as your forefathers experienced, when, for their rebellion and their contempt of his benefits, their city was taken, their temple destroyed, and themselves either slain by the sword, or carried into captivity. It is evident that St. Paul refers to Hab 1:5-10; and in those verses the desolation by the Chaldeans is foretold. Never was there a prophecy more correctly and pointedly applied. These Jews did continue to slight the benefits offered to them by the Lord; and they persevered in their rebellion: what was the consequence? The Romans came, took their city, burnt their temple, slew upwards of a million of them, and either carried or sold the rest into captivity. How exactly was the prophecy in both cases fulfilled!

Clarke: Act 13:41

Behold, ye despisers - There is a remarkable difference here between the Hebrew text in Habakkuk, and that in the Septuagint, which is a little abridged here by St. Paul. I shall exhibit the three texts. Heb: -

ראו בגוים והביטו והתמהו תמהו כי פעל פעל בימיכם לא תאמינו כי יספר

Reu bagoyim vehabitu vehitammehu ; temehu ; ki poal poel bimeycem , lo teaminu hi yesupar

Behold, ye among the heathen, (nations), and regard, and be astonished; be astonished, for I am working a work in your days, which; when it shall be told, ye will not credit

See Houbigant

Sept

Ιδετε οἱ καταφρονηται, και επιβλεψατε, και θαυμασατε θαυμασια, και αφανισθητε· διοτι εργον εγω εργαζομαι εν ταις ἡμεραις ὑμων, ὁ ου μη πιϚευσητε, εαν τις εκδιηγηται ὑμιν

See, ye despisers, and look attentively, and be astonished, (or hide yourselves), for I work a work in your days, which, if any one will tell to you, ye will not believe

St. Luke

Ιδετε οἱ καταφρονηται, [ και επιβλεψατε ], και θαυμασατε, [ θαυμασια ], και αφανισθητε· ὁτι εργον εγω εργαζομαι εν ταις ἡμεραις ὑμων, εργον ᾡ ου μη πιϚευσητε, εαν τις εκδιηγηται ὑμιν

Behold, ye despisers, and wonder, and be astonished, (or hide yourselves), for I work a work in your days, which, if any one will tell unto you, ye will not believe

I have taken Luke’ s quotation from the best MSS., and I have quoted the Septuagint according to the Codex Alexandrinus; and the quotations are exactly the same, not only in words, but almost in letters, with the exception of επιβλεψατε and θαυμασια which the evangelist omits, and which I have included in crotchets in the text of St. Luke, merely that the place of the omission may be the better seen. It may now be necessary to inquire how St. Luke and the Septuagint should substitute ye despisers, for ye among the heathen, in the Hebrew text

Without troubling myself or my readers with laborious criticisms on these words, with which many learned men have loaded the text, I will simply state my opinion, that the prophet, instead of בגוים bagoyim , among the heathen, wrote בגדים bogadim , despisers, or transgressors: a word which differs only in a single letter, ד daleth , for ו vau ; the latter of which might easily be mistaken by a transcriber for the other, especially if the horizontal stroke of the ד daleth happened to be a little faint towards the left; as, in that case, it would wear the appearance of a ו vau ; and this is not unfrequently the case, not only in MSS., but even in printed books. It seems as evident as it can well be that this gives the word which the Septuagint found in the copy from which they translated: their evidence, and that of the apostle, joined to the consideration that the interchange of the two letters mentioned above might have been easily made, is quite sufficient to legitimate the reading for which I contend. Houbigant and several others are of the same mind

The word αφανισθητε, which we translate perish, signifies more properly disappear, or hide yourselves; as people, astonished and alarmed at some coming evil, betake themselves to flight, and hide themselves in order to avoid it.

Clarke: Act 13:42

When the Jews were gone out - That part of them in whom the words of the prophet were fulfilled, viz. those who, though they had the clearest relation of so interesting a history, would not believe it: they shut their eyes against the light, and hardened their hearts against the truth. There were other Jews in the assembly that did believe, and were saved

Clarke: Act 13:42

The Gentiles besought - There is some doubt whether the original, παρεκαλουν τα εθνη, should be translated the Gentiles besought; or they besought the Gentiles: for the words will bear either, but the latter sense more naturally. When the Jews retired, determining not to credit what was spoken, the apostle, seeing the Gentiles of a better mind, requested them to come and hear those words, or doctrines, the next Sabbath. But, the next, το μεταξυ, as Hesychius defines it, μετ ’ ολιγον, ανα μεσον, shortly, or betwixt, may mean the after part of the same Sabbath, or the course of the ensuing week, between the two Sabbaths; for Mondays and Thursdays, or the second and fifth days of the week, were times in which those who feared God usually met together in the synagogue; for it is a maxim with the rabbins, that no three days should elapse without reading of the law

On this verse there is a great number of various readings: instead of, when the Jews were going out of the synagogue, ABCDE, several others of great repute, with all the Syriac, the Coptic, Ethiopic, Armenian, Vulgate, and Itala, read, As they were going out, they entreated that these words should be preached unto them in the course of the week, or the next Sabbath. So that, according to this well accredited reading, the words, εκ της συναγωγης των Ιουδαιων, are left out in the first clause, αυτων being put in their place; and τα εθνη, the Gentiles, is wholly omitted in the second clause. The most eminent critics approve of this reading; indeed it stands on such authority as to render it almost indubitable. Of the αυτων, them, which is substituted for the first clause, Professor White says, lectio indubie genuina : this reading is undoubtedly genuine; and of the τα εθνη εις, he says, certissime delenda : they should certainly be expunged. We are therefore to understand the words thus: that, "as they were going out on the breaking up of the assembly, some of them desired that they might have these doctrines preached to them on the ensuing week or Sabbath."And thus all the ambiguity of the verse vanishes.

Clarke: Act 13:43

Many of the Jews - Direct descendants from some of the twelve tribes; and religious proselytes, heathens who had been converted to Judaism, and, having submitted to circumcision, had become proselytes of the covenant: though some think that the expression means proselytes of the gate - persons who believed in one God, like the Jews, but who had not received circumcision

Clarke: Act 13:43

Persuaded them to continue in the grace of God - That is, that they should continue to credit the Gospel; to receive the spirit and influence of it; to bring forth the fruits of that spirit; and thus continue under the favor and approbation of God.

Clarke: Act 13:44

The next Sabbath day - The good news had spread far and wide, by means of the converted Jews and proselytes

Clarke: Act 13:44

Almost the whole city - Jews, proselytes, and Gentiles, came together to hear τον λογον του Θεου, this doctrine of God, this Divine teaching, by which so many of their kindred and acquaintance had become so wise and happy. It is not by public discourses merely that people are converted to God; but by the private teaching and godly conduct of those who have received the truth; for, as these are scattered throughout society, they are a leaven in every place.

Clarke: Act 13:45

The Jews - were filled with envy - See on Act 5:17 (note). These could not bear the Gentiles, who believed in Christ, to be equal with them; and yet; according to the Gospel, it was really the case

Clarke: Act 13:45

Contradicting - The arguments and statements brought forward by the disciples; and blaspheming, speaking impiously and injuriously of Jesus Christ. This is probably what is meant.

Clarke: Act 13:46

Waxed bold - Παρῥησιασαμενοι ; Having great liberty of speech; a strong, persuasive, and overpowering eloquence. They had eternal truth for the basis of this discourse; a multitude of incontestable facts to support it; an all-persuading eloquence to illustrate and maintain what they had asserted

Clarke: Act 13:46

Should first have been spoken to you - When our Lord gave his apostles their commission to go into all the world, and preach the Gospel to every creature, he told them they must begin first at Jerusalem, Mar 16:15; Luk 24:47. In obedience therefore to this command, the apostles (in every place where they preached) made their first offers of the Gospel to the Jews

Clarke: Act 13:46

Ye put it from you - Απωθεισθε αυτον, Ye disdain this doctrine, and consider it contemptible: so the word is frequently used

Clarke: Act 13:46

And judge yourselves unworthy of everlasting life - Was this meant as a strong irony? "Ye have such humbling thoughts of yourselves, that ye think the blessings of the Gospel too good to be bestowed on such worthless wretches as ye are."Or did the apostle mean that, by their words and conduct on this occasion, they had passed sentence on themselves, and, in effect, had decided that they were unworthy of the grace of the Gospel; and God now ratifies that judgment by removing those blessings from them, and sending them to the Gentiles?

Clarke: Act 13:47

For so the Lord commanded us - The apostles could quote a pertinent scripture for every thing they did; because the outlines of the whole Gospel dispensation are founded in the law and the prophets; and they were now building the Church of God according to the pattern shown them in the Mount. In the things of God, no man nor minister should go farther than he can say, Thus it is written, and thus it behoves me to do; and let him see that his quotations are fairly made, and not a detached passage or member of a sentence produced, because it seems to look like the system he wishes to establish

Clarke: Act 13:47

I have set thee to be a light of the Gentiles - This quotation is from Isa 49:6, and was most fully in point. The Jews could not resist the testimony of their own prophet; and the Gentiles rejoiced to find that the offers of salvation were to be made so specifically to them

Clarke: Act 13:47

For salvation unto the ends of the earth - The very name of the Messiah, viz Jesus, announced the design and end of his mission. He is the Savior, and is to be proclaimed as such to the ends of the earth; to all mankind; to every nation, and people, and tongue; and, wherever the Gospel is preached, there is a free, full, and sincere offer of salvation to every soul that hears it. And the offer is proof sufficient, in itself, that there is a power to receive its blessings given to those to whom the offer is made; as it would be of no use to offer them a salvation which it was designed they either should not or could not receive. A son of Satan might be capable of such dissimulation and bad faith; but the holy God cannot.

Clarke: Act 13:48

As many as were ordained to eternal life believed - This text has been most pitifully misunderstood. Many suppose that it simply means that those in that assembly who were fore-ordained; or predestinated by God’ s decree, to eternal life, believed under the influence of that decree. Now, we should be careful to examine what a word means, before we attempt to fix its meaning. Whatever τεταγμενοι may mean, which is the word we translate ordained, it is neither προτεταγμενοι nor προορισμενοι which the apostle uses, but simply τεταγμενοι, which includes no idea of pre-ordination or pre-destination of any kind. And if it even did, it would be rather hazardous to say that all those who believed at this time were such as actually persevered unto the end, and were saved unto eternal life. But, leaving all these precarious matters, what does the word τεταγμενος mean? The verb ταττω or τασσω signifies to place, set, order, appoint, dispose; hence it has been considered here as implying the disposition or readiness of mind of several persons in the congregation, such as the religious proselytes mentioned Act 13:43, who possessed the reverse of the disposition of those Jews who spake against those things, contradicting and blaspheming, Act 13:45. Though the word in this place has been variously translated, yet, of all the meanings ever put on it, none agrees worse with its nature and known signification than that which represents it as intending those who were predestinated to eternal life: this is no meaning of the term, and should never be applied to it. Let us, without prejudice, consider the scope of the place: the Jews contradicted and blasphemed; the religious proselytes heard attentively, and received the word of life: the one party were utterly indisposed, through their own stubbornness, to receive the Gospel; the others, destitute of prejudice and prepossession, were glad to hear that, in the order of God, the Gentiles were included in the covenant of salvation through Christ Jesus; they, therefore, in this good state and order of mind, believed. Those who seek for the plain meaning of the word will find it here: those who wish to make out a sense, not from the Greek word, its use among the best Greek writers, and the obvious sense of the evangelist, but from their own creed, may continue to puzzle themselves and others; kindle their own fire, compass themselves with sparks, and walk in the light of their own fire, and of the sparks which they have kindled; and, in consequence, lie down in sorrow, having bidden adieu to the true meaning of a passage so very simple, taken in its connection, that one must wonder how it ever came to be misunderstood and misapplied. Those who wish to see more on this verse may consult Hammond, Whitby, Schoettgen, Rosenmuller, Pearce, Sir Norton Knatchbull, and Dodd.

Clarke: Act 13:49

The word of the Lord was published, etc. - Those who had come from different parts, and were converted, carried the glad tidings to their respective neighbourhoods; and thus the doctrine was published throughout all the region of Pisidia, where they then were. See on Act 13:44 (note).

Clarke: Act 13:50

Devout and honorable women - It is likely that these were heathen matrons, who had become proselytes to the Jewish religion; and, as they were persons of affluence and respectability, they had considerable influence with the civil magistracy of the place, and probably their husbands were of this order; and it is likely that they used that influence, at the instigation of the Jews, to get the apostles expelled from the place.

Clarke: Act 13:51

They shook off the dust of their feet against them - This was a very significant rite; by it, they in effect said: Ye are worse than the heathen: even your very land is accursed for your opposition to God, and we dare not permit even its dust to cleave to the soles of our feet; and we shake it off, in departing from your country, according to our Lord’ s command, (Mat 10:14), for a testimony against you, that we offered you salvation, but ye rejected it and persecuted us. The Jews, when travelling in heathen countries, took care, when they came to the borders of their own, to shake off the dust of their feet, lest any of the unhallowed ground should defile the sacred land of Israel

Clarke: Act 13:51

Came unto Iconium - According to Strabo, Iconium was a small fortified town, the capital of Lycaonia, at present called Cogni. "Lycaonia was a province at the back of Pamphylia, higher up in Asia Minor, and to the northeast of Pamphylia."Pearce.

Clarke: Act 13:52

The disciples were filled with joy and with the Holy Ghost - Though in the world they had tribulation, yet in Christ they had peace; and, while engaged in their Master’ s work, they always had their Master’ s wages. The happiness of a genuine Christian lies far beyond the reach of earthly disturbances, and is not affected by the changes and chances to which mortal things are exposed. The martyrs were more happy in the flames than their persecutors could be on their beds of down

St. Paul’ s sermon at Antioch has been thus analyzed

1.    His prologue, Act 13:16, addressed to those who fear God

2.    His narrative of God’ s goodness to Israel

1.    In their deliverance from Egypt

2.    In their support in the wilderness

3.    In his giving them the land of Canaan

4.    In the judges and kings which he had given for their governors, Acts 13:7-22

3.    His proposition, that Jesus was the Christ, the Savior of the world, Act 13:23

4.    The illustration of this proposition, proving its truth

1.    From Christ’ s stock and family, Act 13:23

2.    From the testimony of his forerunner, Act 13:24

3.    From the resurrection of Christ, Act 13:30; which was corroborated with the testimony of many Galileans, Act 13:31, and of the prophets, David, Act 13:33, Act 13:35, and Isaiah, Act 13:34

5.    He anticipates objections, relative to the unjust condemnation, death and burial of Christ, Act 13:27-29

6.    His epilogue, in which he excites his audience to embrace the Gospel on two considerations

1.    The benefits which they receive who embrace the Gospel, Act 13:38, Act 13:39

2.    The danger to which they were exposed who should despise and reject it, Act 13:40, Act 13:41.

Calvin: Act 13:15

15.After the lecture [reading] of the law. There is no mention made of prayers, and yet, undoubtedly, they were not omitted or foreslowed, [neglected;] but because Luke did intend to set down the sermon made there by Paul, no marvel if he reckon up those things only which did belong unto the order of teaching. And this is a notable place, out of which we learn after what sort they handled doctrine at that time among the Jews. The law and the prophets had the first place; because there must nothing be set before the Church which was not drawn out of that fountain. Also we gather by this that the Scripture was not suppressed among a few, but that both one and other ⁷⁹³ were admitted to the reading thereof, afterward those who were able, and had the grace to teach and exhort, had the second place, as interpreters of the Scripture which was read. Notwithstanding Luke showeth, last of all, that every one was not suffered to speak, lest confusion should arise by liberty; but the office of exhorting was committed to certain men, whom he calleth rulers of the synagogue, or masters. Therefore Paul and Barnabas begin not forthwith to speak, lest they disturb the accustomed order with too much haste; but they do modestly stay till they have liberty granted them to speak, and that with their leave who had authority by public consent. We know how corrupt the state of that people was then; and Luke will at length declare, in the end of the chapter, that these men of Antioch were too stout and stubborn in receiving ⁷⁹⁴ the grace of Christ; and yet there remained this goodness among them, that their assemblies were honestly and decently governed; ⁷⁹⁵ for which cause such evil favored confusion is so much the more shame fill which is seen at this day among those who will be counted Christians. The Papists do indeed sing ⁷⁹⁶ the Scriptures in their churches with shrill and sounding voice, but in an unknown tongue, so that the people reap no fruit thereby. There is seldom any doctrine used; and it were better for the wicked babblers even then to hold their peace, who thrust in their own unclean inventions instead of the Word of God, and pollute with the stink of their impiety whatsoever is holy.

If there be in you? This speech doth signify that what grace soever is in men to edify the Church, it is, as it were, committed ⁷⁹⁷ to them; although the word in, according to the Hebrew phrase, may be superfluous. Therefore, I stand not greatly upon that, because the sense may be plain, If you have any exhortation which is apt and profitable for the people. An exhortation doth not exclude doctrine. But it seemeth that this word was commonly used among them; because it is properly the office of the teacher to utter no new thing of his own brain, but to apply the Scripture, wherein is comprehended the whole wisdom of the godly, unto the present use of the people. Thus, they do not only teach, but also apply the doctrine which they have elsewhere, unto the edifying of the Church, which I think is meant by the word exhortation.

Calvin: Act 13:16

16. We must note the state of this sermon, lest we think that he uttered words in vain. Paul seemeth, indeed, to begin even at the very first beginning, but he speaketh nothing but that which is most convenient for the present purpose. His purpose is to bring the Jews unto the faith of Christ; and that he may the better do this, it is needful to declare that they excel other nations in this one thing, because the Savior was promised them, whose kingdom is their principal and only felicity. This is, therefore, Paul’s beginning, that whereas they were chosen in times past to be the peculiar people of God; whereas they had so many benefits bestowed upon them from time to time, though they showed themselves most unworthy, this did depend upon the promise of the Messiah, and did tend to that end, that God might govern them by the hand of the Messiah; and that therefore they have nothing whereof they may boast, unless they be gathered under their Head; yea, that unless they receive him when he is offered, the covenant of life which God had made with their fathers shall be void, and the adoption shall be frustrate. This is the drift of the first part of the sermon: that this is the principal point of the law and the foundation of God’s covenant, that they have Christ for their Captain and Governor, that he may restore all things among them; that without him religion cannot stand, and that they shall be most miserable without him. Thence Paul passeth unto another member, that Jesus, whom he preacheth, is Christ indeed, through whom salvation is offered to the people; also he declareth the means of the redemption purchased by him. Furthermore, he intreateth of his power and office, that they may know what good things they ought to hope for at his hands. The conclusion containeth a chiding; for he threateneth to them horrible judgment, if they refuse the author of salvation, who offereth himself, even of his own accord, whom earnestly to desire the law and prophets provoke. This is, in a manner, the sum; now let us discuss every point by itself.

Men and brethren Because Paul knew that there were many bastardly sons of Abraham, or such as were grown out of kind, ⁷⁹⁸ he calleth the Jews to whom he speaketh by a double name. First, he calleth them brethren, having respect unto common kindred, notwithstanding he showeth therewithal that they shall be true Israelites if they fear God, and that even then they are likewise true hearers, because “the fear of the Lord is the beginning of wisdom.” In like sort he maketh the faithful attentive, and purchaseth audience among them, as if he should say, Seeing many boast that they are sons of Abraham, who were unworthy of such honor, show yourselves to be no bastardly seed. Let us learn by this that it is not a fault common to one age only, that good and sincere worshippers being mixed with hypocrites, have the name of the Church common among them. But we must have a great care hereof, that we be indeed that which we are called; which thing the true fear of Almighty God will bring to pass, and not the external profession alone.

Calvin: Act 13:17

17.The God of this people This preface did witness that Paul did go about no new thing, which might lead away the people from the law of Moses. There is but one God, who is God of all nations; but he calleth him God of that people, to whom he had bound himself, and who was worshipped amongst the posterity of Abraham, amongst whom alone true and pure religion was to be found. To the same end tendeth that which is added immediately, He chose our fathers. For he testifieth by these words that he seeketh nothing less ⁷⁹⁹ than that they may fall away from the true and living God, who hath separated them from the residue of the world. Neither do I doubt but that he did more manifestly express that he did not preach to them an unknown or strange God, but the same who revealed himself long ago to their fathers; so that he doth briefly comprehend the sound knowledge of God, grounded in the law, that their faith, conceived out of the law and prophets, may continue firm.

Notwithstanding, he doth, in the mean season, commend and set forth the free love of God toward that people. For how came it to pass that only the children of Abraham were the Church and inheritance of God, save only because it pleased God to dissever them from other nations? For there was no worthiness to distinguish them; but the difference began at the love of God, wherewith he did freely love Abraham.

Of this free love of God, Moses doth oftentimes put the Jews to mind, as Deu 4:7, and in other places; wherein God did set before us a mirror of his wonderful counsel, in that finding no excellence in Abraham, an obscure person and miserable idolater, he doth, notwithstanding, prefer him before all the world. Furthermore, this election was common to all the people, as was also circumcision, whereby God did adopt to himself the seed of Abraham; but there was also a more hidden election, whereby severing to himself a few of many children of Abraham, he did declare, that not all who came of the seed of Abraham according to the flesh are reckoned in the spiritual stock.

He did drive out a people Paul teacheth that all those benefits which God bestowed afterwards upon the Jews, did proceed and flow from that free favor which he did bear toward their fathers. For this was the cause that they were delivered by the wonderful power of God, and brought by his hand into the possession of the land of Canaan, after that he had driven out so many nations for their sake. For it is no small matter for the land to be deprived of her inhabitants, that she might receive strangers. This is the fountain and root of all good things whereunto Paul calleth us, that God chose the fathers. This was the reason and cause which moved God to so great patience, that he would not cast off that rebellious people, who should otherwise have destroyed themselves a thousand times with their own wickedness. Therefore, where the Scripture maketh mention that their sins were pardoned, it saith that God remembered his covenant. He saith that they were exalted, though they were strangers, that they may remember how worthy and gorgeous their deliverance was.

Calvin: Act 13:18

18.He suffered their manners The compound verb hath greater force and grace in the Greek, whereby the mercifulness of God is expressed in suffering the people, whom he knew to be stubborn and disobedient. And Paul giveth us to understand again, that the election of God was the cause that his goodness did strive with the wickedness of the people. ⁸⁰⁰ Notwithstanding, we must note that God did so take pity upon his elect people, whilst that he will continue firm in his purpose, that he did, notwithstanding, sharply punish the rebellious and wicked. He spared the people indeed, so that he did not quite destroy them, as he might by good right; but he found also means that their wickedness might not remain unpunished. And so that of Isaiah was fulfilled,

“If the multitude shall be as the sand of the sea,
a remnant shall be saved,” (Isa 10:22.)

Calvin: Act 13:20

20.He gave them judges Under this name the Scripture comprehendeth rulers and governors; and here is another testimony of the infinite goodness of God toward the Jews, in that he pardoned so many backslidings in them. For it is likely that Paul handled those things more at large, which Luke gathereth briefly. And we know what was the estate of the people during all that time, seeing that through untamed wantonness they did ever now and then shake off the yoke. They were often punished with most grievous plagues, yet so soon as they were once humbled, God delivered them from the tyranny of their enemies. So that he saved the body thereof alive, amidst many deaths, four whole ages and one-half. And hereby it appeareth how unworthy they were of the favor of God, which they did despise and reject so often, unless the constancy of the election had gotten the victory. For how is it that God is never wearied, but that he keepeth promise with those who are truce-breakers an hundred times, save only because turning his eyes toward his Christ, he hath not suffered his covenant, grounded in him, to decay or perish?

Calvin: Act 13:21

21.Afterward they desire And this change was all one as if they would quite and manifestly overthrow the government which he had appointed, whereof God himself complaineth in Samuel, (1Sa 8:5.) But the stability of the election saved them from being punished as such madness did deserve; yea, the wicked and unlawful desire of the people was to God a new and incredible occasion to erect the kingdom whence Christ should afterward come. For how is it that the scepter came to the tribe of Judah, save only because the people were desirous to have a king? And assuredly the people dealt wickedly; but God, who knoweth how to use evil things well, turned that offense into safety. Whereas Saul was thrown down from the kingdom, it served to reprove the fault of the people, (1Sa 15:28,) but immediately when the kingdom is established in David’s family the prophecy of Jacob was verified, (Gen 49:10.)

Calvin: Act 13:22

22.I have found David, my servant This title was not so much cited in praise of the person, as that Paul might make the Jews more attentive to receive Christ. For the Lord doth testify that his mind was thoroughly set upon David for no light cause, but he commandeth in him some singular thing; and by extolling him so highly, his intent is to lift up the minds of the faithful unto Christ in his person. The place is taken out of the fourscore and ninth Psalm, (Psa 89:20.) Only Paul putteth in that which is not there to be found, that David was the son of Isai, [Jesse,] which amplifieth the grace of God. For seeing that Isai [Jesse] was a breeder of cattle, it was a wonderful work of God to take the least of his sons from the sheepfolds, and to place him in the throne of the kingdom. By the word found, God meaneth that he had gotten such a man as he would. Not that David had brought to pass by his own travel and industry that he should meet God, being such a one, but the phrase is taken from the common custom of men.

But the question is, Seeing that David fell so grievously, how God giveth testimony of his continual obedience? We may answer two ways; for God had respect rather unto the continual course of his life, than unto every of his particular actions. Secondly, he did thus set him forth, not so much for his own merit as for his Christ’s sake. Assuredly he had deserved, by one wicked fact, eternal destruction for him and his, and, so much as in him lay, the way of the blessing of God was shut up, that there might nothing but vipers’ seed come of Bathsheba. But that so filthy a fact, in the death of Uriah, (2Sa 11:27) turneth to a contrary end by the wonderful counsel of God, because Solomon is born and cometh of that unlooked-for wedlock, which was full of treachery, and, finally, polluted with many spots. And though David sinned grievously, yet because he followed God all the course of his life, he is praised without exception, that he showed himself obedient to God in all things; though (as I have said before) the Spirit carrieth us into a farther thing; yea, the common calling of all the faithful in Christ, the head, is here depicted out to us.

Calvin: Act 13:23

23.According to promise This clause doth also prove that which I have already said elsewhere, that in sending Christ, the Lord had respect only unto his own faithfulness and goodness; for he sent him because he had promised so to do. And as the promise doth testify that salvation was free, so it doth also purchase no small credit to the gospel; because it appeareth by this that Christ came not at a sudden, of whom there was never anything spoken; but that he who was promised from the beginning was now given in his time. But the promises which Luke here toucheth by the way are famous and well known. And they were so common among the Jews, that they called Christ commonly by no other name but the Son of David, (Mat 22:42; Mat 15:22.) He saith that Jesus was raised up to Israel; because, though salvation belong to the whole world, yet was he first a minister of circumcision to fulfill the promises made to the fathers, (Rom 15:8.) He translated the Hebrew name Jesus into σωτηρ in Greek. So that he uttered one thing twice, and yet here is no superfluous repetition; because he meant to declare that Christ is indeed and doth perform that which the name given him by God, by the voice of the angel, doth import.

Calvin: Act 13:24

24. We know what office John had, to wit, to prepare the way of the Lord. Therefore Paul bringeth in his testimony, that he may prove to the Jews that he preached no false Christ, but the true Christ of God, whom that most famous forerunner had before commended; not that man’s testimony is sufficient to prove so weighty a matter; but there was another respect to be had to John whom all men almost did think to be a prophet of God. Therefore hence cometh the authority of the testimony, that a crier sent from heaven, and no private man, speaketh of Christ. And Paul reciteth two things summarily concerning John, that he taught the baptism of repentance before Christ’s coming. Secondly, that casting from him of his own accord the title and honor of the Messiah, he submitted himself to Christ.

The baptism of repentance Baptism brought in contrary to the rite and custom of the law was a token of great alteration. For it was unlawful to renew anything before Christ’s coming. The Jews had indeed in the law their baptisms or washings, which were also exercises of repentance, but John was the author of new and strange baptism, or rather the minister, who put them in hope of the restoring long looked-for and desired. When he calleth it the baptism of repentance he doth not exclude remission of sins, but he speaketh according to the circumstance of the place, because this baptism was a preparation unto the faith of Christ. And we must note the phrase, that he preached baptism. Whereby we are taught that the sacraments are then rightly administered, when doctrine is joined with the visible figure; for the mouth of the baptizer must not be dumb, because the sign is vain without doctrine.

Calvin: Act 13:25

25.When John fulfilled his course The second member of the testimony, that when John drew near to the end of his course he sent his disciples to Christ; for he had fashioned them before with the rudiment of baptism, and then he sent them to Christ (as they say) from hand to hand. And this interrogation, Whom do ye think me to be? is not a question of one that doubteth. For John reproveth and chideth the Jews, because they did falsely give to him the honor of the Messiah. Though it may be read in one text, I am not he whom you take me to be; yet the other reading is more usual, as it hath also greater force to refute the error. Furthermore, his testimony doth deserve greater credit, in that he doth willingly refuse the honor offered him, (which he might have taken to himself, not without commendations) and doth submit himself to another. There cannot, assuredly, be any suspicion of ambition, or of seeking after honor here, which may discredit his words.

Behold, he cometh; that is, he is about to come, the Hebrew phrase, which is common enough in the New Testament. Whereas he confesseth that he is unworthy to loose the latchets of Christ’s shoes, it is a proverbial figure, whereby he abaseth himself so much as he can, lest his greatness darken Christ’s glory; for he meant to do that faithfully which was given him in charge, that Christ alone might have the preeminence. Therefore he saith, that how great soever he be, yet he is nothing in respect of Christ. For though God’s servants have their dignity, yet being compared to Christ, they must all be as nothing, that he alone may excel; as we see all stars vanish away, that they may give place to the brightness of the sun.

Calvin: Act 13:26

26.Men and brethren Paul doth again prick forward the Jews to embrace Christ; for this ought to have raised no small study and attentiveness in their minds, when as they saw [heard] their salvation handled, and that the message of salvation was appointed properly for them. He calleth them children of Abraham not only for honor’s sake, but that they may know that they be heirs of eternal life; and he speaketh them so fair that it might not grieve them to depart from the scribes and priests whom they worshipped, because they must needs receive Christ. Furthermore, we must remember that which I said before, though the gate of the kingdom of heaven were set open to the Gentiles, yet were not the Jews thrown down from their estate; but were counted the first-begotten in God’s family; therefore is it that he saith, that salvation was sent to them, because they were first in order; yet because the carnal kindred was of itself of no great importance, and the ungodliness of many brake out, Paul speaketh specially unto the true worshippers of God, signifying that words were but vain, unless the fear of God reign in their hearts, which may receive them, and, receiving them, may foster them. We must note this title of the gospel, that it is called the word of salvation. Wherefore, their hardness must needs be great ⁸⁰¹ whom it doth not allure with the sweetness that is in it; but though it be such naturally, yet is it made accidentally “the savor of death unto death” to the reprobate, (2Co 2:16.)

Calvin: Act 13:27

27. He doth wisely, and in due time, prevent an offense which might have been a great hindrance to their faith, [men’s faith.] For Jerusalem was God’s sanctuary, the king’s seat, the fountain of truth, and the light of the whole world; but Christ was put to death there. Furthermore, nothing could seem more absurd to look to than to receive him who was cast out of the temple of God; and to seek the doctrine of salvation any where else than there whence God himself had testified it should come. Moreover, by believing in Christ, they seemed to make a departure from the Church; and, therefore, this one objection was strong enough to refute all Paul’s sermon, Why dost thou force upon us, under color of God’s covenant, a man whom the principal part of the holy people condemned? This objection doth Paul answer, lest it hinder the course of the gospel; and not that only, but he turneth it also to the contrary part; for seeing that the author of life was despised and rejected at Jerusalem, Paul exhorteth the men of Antioch, at least those who among them feared God, that they receive him so much the more joyfully; for this doth the causal word declare, as if he should have said, Seeing that Jerusalem knew not her good, it behoveth you to be the more awakened and inflamed, lest the same unthankfulness and forwardness be found in you.

But he useth another reason to remove the offense, to wit, that their ungodliness was so far from diminishing any whit of Christ’s divine excellency, that it ought rather to serve to prove and establish the same, for whereby doth Christ better appear than because all that was fulfilled in him which had been foretold in the law and prophets? (Luk 24:25.) Furthermore, what got the enemies of Christ, save only that in him shined the plain truth of the Scripture? It must needs be that Christ should be rejected of the chief, for it was so foretold,

“The stone which the builders refused hath
God made the head of the corner,” (Psa 118:22.)

Christ must needs have been condemned among the wicked, that he might acquit us before God; it was expedient that sins should be laid upon him, that he might make satisfaction for the same; that he should be offered upon the cross, that the shadowish sacrifices of the law might cease; for even the Scripture contained these things, (Isa 53:4; Dan 9:26.)

Therefore, the more violently the captains of the people sought to extinguish Christ, they did in very deed prove him to be Christ, and the Lord did wonderfully deceive [frustrate] them, so that their obstinate impiety doth more edify the faith of the godly than destroy it. Of the same sort are almost all offenses which lead away weak and inconstant souls from Christ; for if they would thoroughly ponder the whole process of the work of God, there should be matter of confirmation where they faint. Therefore it cometh to pass, for the most part, that ⁸⁰² we be troubled with offenses and stumbling-blocks, because, whilst we behold those things which belong to Christ with purblind eyes, ⁸⁰³ we imagine that to be black which is white; and we see how far Paul is from dissimulation, and how freely ⁸⁰⁴ he professeth the truth of the matter, that Christ was hated not only of the common sort, but also of the chief chieftains; and that he was not hissed at by a few, but oppressed by the wicked conspiracy of all the people. That was hard and hateful at the first conflict; but Paul opposeth a more strong engine, that God used them against their wills as a touchstone, whereby he might try his Son. Seeing that the gospel standeth in the same state at this day, let us not be ashamed, with Paul, to confess that the proud princes of the world, and those who bear the greatest sway in the Church, are the deadly enemies of Christ, seeing that doth rather turn to Christ’s praise than reproach; for by this means is the Scripture fulfilled.

Seeing they knew him not Though deliberate malice did enforce the rulers to oppress Christ, yet doth Paul truly impute it to ignorance, ⁸⁰⁵ because otherwise they would never have crucified the Lord of glory, (1Co 2:8.) For the malice of the wicked is like to raging madness, and in seeing it doth not see. Undoubtedly, we need not doubt of this, that they were deprived of a sound mind and the light of the Spirit, who were not afraid to fight against God to their own destruction. Again, he hitteth them in the teeth with ignorance of the Scripture; and lest any should object that he speaketh of some dark and unknown manner; he addeth also, that he doth speak of no other prophecies than of those which are read every Sabbath day; as if he should say, that the oracles of Scripture are most plain and known to the most ignorant, and yet they knew them not. Thus doth Paul teach how monstrous their unbelief was, that he may make the hearers loathe it; and by this example are we taught, that although the Lord appears to us by the Scripture, yet all men have not eyes. After that also the blockishness of the nation waxed more gross, as Paul saith elsewhere, that there is a veil put before their face, that they cannot see Moses when he is present, (2Co 3:15.) In the mean season, we must note that we are recalled to the Scripture, lest the authority of great men deceive us, neither is there any cause why any man, inventing to himself a prejudice according to the wicked meaning of other men, should think that he is acquitted; for Paul exhorteth the men of Antioch to judge out of the Scripture against the visored governors of the Church; ⁸⁰⁶ for this cause is it given, that it may be read; and reading is not appointed in vain by the Lord; but that all godly men may thereby profit and judge what is right.

This they fulfilled So that we see that not only creatures void of understanding, but even the very devil, and also the wicked, are subject to the power ⁸⁰⁷ of God, that he may execute by them that which with himself he hath decreed. The same had we in the third and fourth chapters, (Act 3:23; Act 4:28,) that when the enemies of Christ did most of all rage to destroy him, yet could they not obtain their purpose; but rather they brought that to pass with their own hands which God had in his counsel determined; which thing maketh not a little for commendation of God’s truth, because he is not only of sufficient power to perform those things which he hath promised; but also those who go about to bring his counsels to nought do their endeavor to establish them, though it be against their will. For how should not the truth of God stand which the chiefest enemies are enforced to fulfill? Yet wisdom is necessary here, lest we join God and Satan together.

For the Jews are not therefore excusable, because they fulfilled the Scriptures; because we must consider their wicked will, and not the event, which they did not look for, yea, which ought to be counted a miracle. If we look into their work by itself, it is quite contrary to God; but as God doth, in the sun and other planets, by wonderful cunning, temper contrary motions, and such as strive among themselves, so he directeth the perverse endeavors of the wicked, by his secret power, unto another end than they thought upon and did desire, lest they should do any thing but that which he would. They, indeed, as touching themselves, do contrary to his will; but it falleth out according to the will of God after an incomprehensible manner. Forasmuch as this course is contrary to nature, no marvel if the wisdom of the flesh see it not. Therefore, it must be discerned with the eye of faith, or rather it must be reverenced; and those dogs who bark against it must be despised with their wantonness. ⁸⁰⁸

Calvin: Act 13:28

28.When as they found no cause of death It was very pertinent to the matter that they should know that Christ was put to death guiltless, for we could not have been justified by his death, if he had suffered death for his own evil deeds; therefore it was requisite that he should be guiltless, that his death might be a satisfaction for the sins of the world. And, undoubtedly, I think that Paul did plainly declare that Pilate condemned Christ, not according to the office of a judge, but that he consented that he should be put to death after that he was overcome with the ungodly requests of the people; and also that the Jews were driven by lust, and not enforced by reason, to desire Christ’s death.: For it stood him upon to terrify the hearers, that they might not couple themselves ⁸⁰⁹ to so wicked a fact. But Luke doth now in few words set down, after his common custom, those things which Paul did then more at large declare.

Calvin: Act 13:29

29.When they had fulfilled all things; to wit, which it pleased God should be done by them. For they did so handle Christ that there was nothing of the prophecies of the Scripture left unfulfilled. By this means is the stumbling-block (which the understanding of the flesh conceiveth by reason of the ignominy of the cross) taken away, that the Son of God was not laid open to the furious fury of the wicked; but he obeyed his fathers decree. Furthermore, it doth also in Scripture appear what condition was appointed for him in times past. Whereas he saith that Christ was buried by the same which had slain him, it seemeth contrary to the history of the gospel; but it may be that Luke did take the word buried indefinitely. And if it please you to refer it unto the same, it shall be synecdoche. For he was buried with Pilate’s leave; and at the appointment and pleasure of the priests there were watchmen set to watch the grave. Therefore, though Joseph and Nicodemus did bury Christ, (Mat 27:57,) that is ascribed improperly, and yet not absurdly, to the Jews; because it is not Paul’s drift in this place to commend the good deed, but to prove Christ’s resurrection; because God took him out of the grave whom his enemies had shut up there. Therefore he giveth us to understand that the body of Christ was not taken thence privily or by stealth, but that it was laid in a place both famous and known to the adversaries; and so, consequently, that even they were set to watch it; and yet for all this it was not found: whence we may gather the certainty of the resurrection.

Calvin: Act 13:30

30.God hath raised him up The death of Christ was the salvation of the godly, yet joined with the resurrection; therefore doth Paul stand longer upon this second point. For he should never have persuaded his hearers that they were to seek salvation in Christ’s death, unless the power of Almighty God had appeared in raising Christ from death.

Calvin: Act 13:31

31. After that he hath said that Christ came out of the grave, which was beset with the hired ministers of the adversaries, he addeth now that he appeared to many of the disciples, which bare faithful witness to the people. And he calleth them witnesses, either in respect of their office; because they were chosen for this purpose, as we have already said in the first chapter, (Act 1:8;) or else declaring simply that they professed openly and freely that which they knew concerning Christ. Whereupon it followeth that the matter was made known openly ⁸¹⁰ at Jerusalem. And the proof was not so light; because, in the fearful power of the enemies, who were ready and bent to resist, and did omit nothing, there were, notwithstanding, such as did openly affirm that Christ rose again, and were also such as saw that thing with their eyes; for if there had been any refutation in readiness, the scribes would not have neglected it.

Calvin: Act 13:32

32.We preach to you glad tidings He doth now challenge to himself the office and honor of an apostle, that he may be heard as a lawful minister of God. And he saith the sum of the embassage enjoined him is, that that is revealed and given in their time which was promised in times past. And in few words doth he comprehend many and great matters. First, he giveth them to understand that he bringeth in nothing which is new, or contrary to the law and prophets, but that he did reveal the fulfilling of that doctrine which they themselves did confess, and were persuaded to have been delivered by God. Whereupon it followeth that they cannot refuse that which he offereth them, but they shall break the covenant made with the fathers by God, so much as in them shall lie; secondly, he commandeth the faithfulness of God, because it doth now in very deed appear that there was nothing promised in times past unadvisedly or in vain; but he doth chiefly extol the greatness of the grace given at length in Christ. For we must note the comparison between them and the fathers, when he saith, that they had gotten that which was promised to the fathers. For the more liberally the grace of God is poured out upon them, the more filthy shall their unthankfulness be, if they shall despise or loathe that inestimable good thing. For what else were this, but to cast down at their feet a treasure even reached out to them, that they might take hold thereof, and so consequently laid in their lap, the hope whereof was reverently embraced by the fathers, when it was showed them afar off, and which they did foster ⁸¹¹ during their whole life.

But some man may ask this question concerning those who lived under the law, whether even they were not made partakers of the promises? I answer, that there is such a society of the same grace among us which doth not hinder the long distance. But this was Paul’s meaning, that their faith stood, as it were, in doubt until Christ appeared, in whom all the promises of God are yea and amen; as he teacheth, (2Co 1:19.) Therefore we be the heirs of the same kingdom of heaven, and partakers of the same spiritual good things, which God bestoweth upon his children; also, God gave to them some taste of his love in this life, as we taste him now. But Christ, who is the substance of all good things and of eternal life, was only promised to them, but he is given to us; and they desired him, as being far off; we enjoy him, being present.

Calvin: Act 13:33

33.To their children, namely, to us It is certain that Paul speaketh of natural children, who had their beginning of the holy fathers, which we must therefore note, because certain brain-sick men, drawing all things unto allegories, dream that there is no respect to be had in this place of kindred, but only of faith. And with such an invention they make the holy covenant of God of none effect, where it is said,

“I will be thy God, and the God of thy seed,”
(Gen 17:7.)

It is faith (say they) alone which maketh us the children of Abraham. But I say, on the other side, that even those who are born the children of Abraham according to the flesh, are also counted the spiritual children of God, unless they grow out of kind through unbelief ⁸¹² For the boughs be naturally holy, because they spring from a holy root, until they become profane through their own fault, (Rom 11:16.) And assuredly it is Paul’s drift to allure the Jews unto Christ; and that he may do this, they must be distinguished from the common sort by some privilege. And yet it followeth not thereupon (which these knaves do odiously object) that the grace of God is tied to the carnal seed; because, though the promise of life came by inheritance to the posterity of Abraham, yet many were deprived by their unbelief. Therefore faith is the cause, that of a great multitude only a few are counted children. And that is the double election whereof I spake before. The one common to the whole nation alike; because the first adoption of God containeth the whole family of Abraham. The other, which is restrained unto the secret counsel of God, and is at length established by faith, that it may be confirmed to men.

Therefore Paul doth well and truly affirm that that was performed to the Jews which God had promised to the fathers. For it was promised to them also, as Zacharias saith in his song, “The oath which he sware to our father Abraham, that he would give himself for us,” etc. And yet the worthiness of that nation doth not hinder but that the grace of Christ may also spread itself throughout the whole world; because the first-begotten hath the first degree of honor, so that he doth, notwithstanding, leave the second place to his brethren. For in that after the old people were cast off, the possession of the church was left empty for strangers, it began to be a new occasion of gathering the Church of the Gentiles; but and if that people had stood in the faith, the Gentiles had been joined into the common society of honor.

After that he had raised Christ The word raised, in my judgment reacheth farther than it doth where it is shortly after repeated. For he doth not only say that Christ rose from the dead, but that he was appointed of God, and, as it were, brought to light by the hand of God, that he might fulfill the office of the Messiah, as the Scripture teacheth everywhere that kings and prophets are raised up. ⁸¹³ For the word αναστησαι is sometimes taken in this sense: And this reason moveth me thus to think, because God, by sending his Son into the world, did fulfill his promise made to his servants in times past, by the effect itself.

Likeas, in the second Psalm Though the Greek books, ⁸¹⁴ agree in the number, yet we must not pass over that which Erasmus saith, that many of the old writers read the first Psalm. And it may be that Luke wrote so; for that which at this day is counted the second Psalm, might have been called the first not without reason, seeing that it is likely that the first Psalm was added instead of a proem by the scribes and priests, by whose industry the Psalms were gathered into one body. For the name of the author is not set to it, and it doth only exhort to meditate upon the law of God. But there is no great weight in that matter. ⁸¹⁵ For this is the chiefest thing, that we know how properly and how well Paul applieth the testimony taken out of the Psalm unto the matter which he hath in hand. We do not deny that David, when he saw that he was on every side assailed by his enemies, and that they were of greater power and might than that he was able to resist them, doth set against them God’s aid, who he knew was the author of his kingdom and reign. But forasmuch as he was a figure of the true Messiah, we know that those things were shadowed in his person, which do appertain, wholly and perfectly to the Messiah alone. And the text itself doth prove sufficiently that there is not only a simple and bare thanksgiving contained there, agreeable to David’s kingdom, but it is a higher prophecy. For it is well known that David did in his life scarce taste of the hundredth part of the glory which is spoken of in this place, concerning which we have spoken more at large, chapter 4.

Now let us look higher into the words: Kings are indeed called sons of God, (Psa 82:6.) But seeing that God doth intend to prefer David before all other kings, and to exempt him out of the number of them, this title of honor is given to him principally above all other; not because so great honor resteth in his person, because by this means he should pass ⁸¹⁶ the angels, as it is in the Epistle to the Hebrews, 1^st chapter. Therefore he is thus gorgeously set out in respect of Christ, whose image he was, that God doth not take him for one of the common sort, or for some one of a great multitude, but he doth, as it were, acknowledge him to be his only begotten Son. The proof followeth, because God did beget him when he established the kingdom in his hand. For that was not done by man’s industry, but God showed from heaven the invincible power of his hand, whereby it might plainly appear that he reigned according to God’s counsel. Therefore this begetting, by him mentioned, must be referred unto the understanding of knowledge of men; to wit, because it was then openly known that he was begotten of God, when as he was set upon the throne of the kingdom wonderfully, contrary to the hope of all men, and did, by the heavenly power of the Spirit, break infinite conspiracies; because he could not reign until he had brought all nations round about him in subjection, as if a certain world were subdued.

Now, let us come unto Christ. He came not into the world without testimony, whereby he did prove that he was the Son of God. For his glory did appear as became the only begotten Son of God, as it is written, Joh 1:14, and he saith everywhere that he hath God for the witness and maintainer of this honor. Therefore God begat Christ, when he gave him certain marks, whereby he might be known to be his true and lively image and Son. And yet this doth not let but that Christ is the Wisdom begotten of the Eternal Father before time. But that is the secret generation; and now David declareth that it was revealed to men; so that the relation is, as we have said, unto men and not unto God; because that which was hidden in the heart of God was make known to men. And it is a very fine figure, because Christ’s divinity was no less declared and established, than if he had been begotten of God before the eyes of men. I know that Augustine’s deep sight ⁸¹⁷ doth please some, that by today is meant perpetuity. But when as the Spirit of God himself is his own interpreter, and whereas he doth expound that by the mouth of Paul which he had said by David, we must not invent any other sense. And forasmuch (as the same Paul doth witness) that Christ was declared to be the Son of God in power when he rose from the dead, (Rom 1:4,) we gather that this was the principal token of celestial excellency, and that the Father did then bring him truly to light, that the world might know that he was begotten of him. Therefore, though God began to raise Christ when he came into the world, yet his raising was then, as it were, perfect and full; because whereas he was humbled before, having taken, as it were, the form of a servant, (Phi 2:7,) he did then appear to be the conqueror of death and the Lord of life; so that he wanted nothing of that majesty which was meet for the Son of God, and that for the only begotten Son.

Calvin: Act 13:34

34.That he should not return He addeth now the other member, that Christ was once raised from death that he may live for ever, as Paul teacheth, Rom 6:10,

“He dieth no more, neither shall death have dominion over him any more; because he liveth to God.”

For the hope conceived of Christ’s resurrection should be slender and cold, if he were yet subject to destruction, or to any change. Therefore he is said to be entered into the kingdom of God, that he may also give to his [people] eternal felicity, living for ever. For because Christ rose rather for our sake than for himself, the perpetuity of life which the Father hath given him reacheth unto us all, and is ours. Notwithstanding the place of Isaiah which is here cited, seemeth to make but a little for proof of Christ’s immortality, I will give you the holy things of David, (Isa 55:3.) But it is not so. For seeing Isaiah speaketh of the redemption promised to David, and affirmeth that the same shall be firm and stable, we do well gather by this the immortal kingdom of Christ, wherein the eternity of salvation is grounded. And Paul followed the Greek interpreters when he put holy things for mercies. Chessed, which signifieth meek, merciful, and gentle, is wont by the Grecians to be translated holy. Therefore they translated הסדי of David, the holy things of David, whereas the prophet meaneth rather the grace promised to David. But Paul granted this to the ignorant and weak, who were better acquainted with the Greek reading, especially forasmuch as the force of the testimony consisteth in another point. For this is Paul’s meaning in sum, If the grace be eternal which God saith he will give in his Son, the life of his Son must be eternal, and not subject to corruption. ⁸¹⁸ For we must hold this rule, that all the promises of God are in Christ yea and amen, (2Co 1:20;) and that therefore they cannot be of any force unless he do quicken them.

Calvin: Act 13:35

35.Thou shalt not suffer thy Holy One This place was likewise cited by Peter in the first sermon, set down by Luke in the second chapter, (Act 2:27,) where I expounded the same; therefore, let the readers repair thither. Only I will touch this briefly, that David putteth two Hebrew words for the grave, as he useth repetitions commonly; the former whereof is derived of desiring or lusting, because the grave devoureth all things as an insatiable gulf; and the other of corruption. According to this etymology David’s meaning is faithfully expressed in Greek; for the quality of the grave is noted, when as it receiveth the corpse, and doth, as it were, swallow it up, that it may rot there, and may at length perish when it is consumed. Paul affirmeth that that belongeth to Christ alone, that he was free and saved from corruption; for though his body was laid in the grave, corruption had, notwithstanding, no title to it, seeing that it lay there whole, as in a bed, until the day of the resurrection.

Calvin: Act 13:36

36.When David had served his time Lest any man should think that that place intreateth of David, Paul showeth briefly that this agreeth not to David in all points, whose corpse was rotten in the grave. Therefore it remaineth, that because this was a privilege belonging to Christ alone, that David prophesied of him in spirit. Nevertheless, we must note the proportion between the members and the head; for as the truth of this prophecy was found whole and perfect in Christ alone, as in the head, so it taketh place in all the members according to the measure and order of every man. And forasmuch as Christ rose to this end, that he may fashion and make our base body like to his glorious body, (Phi 3:21;) upon this condition do the godly go down into the pit, that rottenness may not [finally] consume their bodies. Therefore, according to the hope of the resurrection to come, David saith by good right that he shall not see corruption; for that ought not altogether to be counted corruption for which there is a better restoring prepared; for the bodies of the faithful corrupt to this end, that they may put on blessed incorruption in their time. Yet this is no let but that the estate of the head and members may be far unlike, and that we may follow the Son of God afar off and lazily. ⁸¹⁹

Now we see that both things are true and fitly said, that David and the rest of the faithful, inasmuch as they shall be like to their head, shall not see corruption, and yet the Son of God alone shall be free from corruption wholly. We must note the phrase, when he saith, that David served his age, or the men of his time.

The old interpreter distinguisheth it otherwise, and certain Greek copies agree thereto, to wit, that David served the will of God in his time; which reading, though it is to be allowed, ⁸²⁰ yet it doth not cause me to mislike the other. For it is neither superfluous nor cold, that he slept by the will of God, or the counsel of God; because the meaning thereof is, that God, in the death of David, did not forget that prophecy; as if he should say that the body of David lay in the grave not without the counsel or purpose of God, until it should rise again, that the effect of the prophecy might be extended unto Christ. If no man mislike that which I say, we are taught hereby to what end men live in the world, to wit, that one man may help another. For every man doth not live, neither is born, for himself, but mankind is knit together with a holy knot. Therefore, unless we be disposed to overthrow the laws of nature, let us remember that we must not live for ourselves, but for our neighbors.

But here may a question be asked, whether we ought not also to care for our posterity? I answer, that the ministry of the godly is also profitable for the posterity, as we see that David, being dead, doth profit us more at this day than a great part of those which live with us; but Paul meaneth simply, that the faithful during their whole life employ themselves and their offices to help their neighbors, and that death is unto them as a goal, because they have made an end then, when the Lord calleth them out of the world. The sum is, that we must have respect first to our time, that we may serve our brethren, with whom and among whom we lead our life; and, secondly, we must do our endeavor that the fruit of our ministry may redound unto our posterity. Seeing that God prescribeth his servants this law, their rashness cannot be excused who feign that the dead pray for us, and that they do no less serve the Church than whilst they lived.

By the counsel of God he fell on sleep Paul might have said simply that David died; he addeth by the counsel of God, that we may know that that was not fulfilled in the person of the prophet which is read in the Psalm. Notwithstanding, we are taught that the bond of life and death is in like sort appointed for us by God, as it is Psa 90:3,

“Thou sendest out men, and makest them to pass over; again thou sayest, Come again, ye children of men.”

Yea, Plato setteth down this very eloquently, that it is meet that men pass out of the world not without the leave and pleasure of God, by whose hand they are placed there as a standing for a time. ⁸²¹ And for this cause, when he speaketh of David’s death, he maketh mention of the counsel of God, that we may know that corruption did not happen to him by chance, as if God had forgotten his promise; but that it came to pass by God’s providence, that the faithful might know that the prophecy was to be referred unto another. To sleep, and to be laid unto the fathers, are forms of speech so well known and so common, that they need no exposition.

Calvin: Act 13:38

38.Therefore, be it known unto you After that he hath declared the mean whereby salvation is purchased through Christ, he doth now intreat of his office and power. And this is the principal point, to know what good things we have by the coming of Christ, and what we are to hope for at his hands. And although Luke setteth down in a word that Paul preached of the benefits of Christ, yet there is no cause why any man should doubt but that so great matters were handled weightily, and only according as their dignity did require. By this word, Be it known unto you, Paul meaneth that nothing should hinder them from knowing such an excellent and plain matter, save only sloth; and that, therefore, it was an absurd thing that those benefits of God should be hidden from the faithful which were offered by Christ. For he was sent with the shrill preaching of the gospel, which our faith ought to hear, that it may enter into the sure possession of his good things; for we must know what he is, that we may enjoy him truly. Forgiveness of sins is set first, whereby God doth reconcile us unto himself. That which God will have preached to all his people doth he show to be necessary for all men; for Paul speaketh not to one or two, but to all the Jews which were at Antioch.

Therefore, we must first mark that we be all enemies to God through sin, (Col 2:13.) Whereupon it followeth that we are all excluded from the kingdom of God, and are given over to eternal death, until God receive us to favor by the free forgiveness of sins. We must also note this, that God doth pardon to us our sins, and that he is reconciled through the Mediator, because like as without him there is no satisfaction, so neither is there any pardon or forgiveness of guiltiness. These be principles of our faith which are not learned in the schools of the philosophers, that all mankind is condemned and drowned in sin, that there is in us no righteousness which is able to reconcile us to God; that the only hope of salvation resteth in his mercy, whilst that he doth freely forgive us; and that those remain under the guilt which fly not unto Christ, and seek not forgiveness ⁸²³ in his death.

And from all things He doth secretly prevent that which might seem contrary to the former doctrine. For look how many ceremonies of the law there were, so many exercises were there to obtain remission of sins. Therefore, the Jews might readily object, If he alone do reconcile God to us, our sins being done away, to what end serve so many washings and sacrifices, which we have hitherto used according to the prescript of the law? Therefore, lest the ceremonies of the law hinder the Jews, Paul teacheth that Christ doth that which they were not able to do. Not that Paul spake so briefly and compendiously, (for he did not hope that the Jews would at the first come unto Christ, casting from them suddenly the affiance which they had in the righteousness of the law;) but it was sufficient for Luke briefly to collect ⁸²⁴ the sum of those things which he then taught in just and due order. His meaning is, that the Mediator took away that let from the Jews wherein they did stick. The ceremonial law ought indeed to have been a schoolmaster to lead them by the hand unto Christ; all rites commanded by God were helps to help and further their faith; but as men use preposterously to corrupt the holy ordinances of God, they stop the way before themselves by their ceremonies, and they shut the gate of faith, that they could not come to Christ. They thought they had righteousness in sacrifices; that by washings was gotten true cleanness; that God was pleased with them so soon as they had ended their external pomp: in sum, forsaking the body, they laid hold upon vain shadows. God did indeed appoint no unprofitable or vain thing in the law; wherefore ceremonies were sure and undoubted testimonies of remission of sins. For God did not lie in these words, Let the sinner do sacrifice, and his iniquity shall be purged. But as Christ was the end of the law, and the heavenly pattern of the tabernacle, so the force and effect of all ceremonies did depend upon him; whereby it is proved that they were vain shadows, when he was set aside, (Heb 8:5.) Now we see Paul’s drift and purpose; to wit, that he meant to draw away the Jews from the false and perverse confidence which they reposed in the law; lest being puffed up, they should think that they had no need of Christ’s help, or lest they should seek only external felicity in him.

Be justified in the law This place doth plainly show what the word justified doth import in all other places where it is used; to wit, to be delivered and acquitted. There was mention made of remission of sins; Paul affirmeth that there is no other way whereby we can obtain the same but the grace of Christ. Lest any man should object that there be remedies to be found in the law, he answereth that there was in them no force. Therefore the sense is plain, that they cannot be justified from sin in the law, because the rites of the law were neither just nor lawful prices to remove guiltiness; they were nothing worth of themselves to deserve righteousness, neither were they sufficient recompenses to appease God. Certainly, it cannot be denied (but wickedly) that that justification annexed to remission of sins is, as it were, the means and way to obtain the same. For what else doth Paul go about but to confirm that saying, that our sins are forgiven us through the benefit of Christ, by answering contrary objections? And he proveth it, because neither satisfactions, neither all the rites of the law, call justify us from sin. Therefore he is justified by Christ, who is freely loosed from the guilt and judgment of eternal death to which he was subject. This is the righteousness of faith, whilst that God counteth us just, by not imputing our sins.

This only propriety of the word is sufficient to refute the cavils of the Papists, who hold that we are not justified by pardon or by free accepting, but by habit and infused righteousness. Therefore, let us not suffer them to rend in pieces unworthily and wickedly this text of Paul, when he saith that they are justified from all things, that we may be assured of remission of sins. And now we must know that the law of Moses is set against Christ, as the principal mean to obtain righteousness, if there had been any besides Christ. Paul disputeth, indeed, of ceremonies; but we must note that there was nothing omitted in them which might serve to purge sins and to appease God. Yet there was not one of all the ceremonies of the law which did not make man guilty, as a new handwriting; as Paul teacheth, Col 2:14. What then? Assuredly God meant to testify that men are justified by the death of his Son alone, because he made him sin for us who did [knew] no sin, that we might have righteousness in him, (2Co 5:21.) Whereupon it followeth that whatsoever satisfactions are invented by men, they tend to rob Christ of his honor. In the law and in Christ signify as much as by the law and by Christ, according to the Hebrew phrase.

From all things By this member is refuted the wicked invention of the Papists, who teach that only original sin and actual sins committed before baptism are clearly and freely forgiven by Christ, and that others are redeemed by satisfactions. But Paul saith plainly that we are justified from sins by Christ throughout the whole course of our life. For we must remember that the ceremonies [rites] of the law were committed to the Jews, that as well the profit as the use thereof might flourish daily in the Church; that is, that the Jews might indeed understand that their sacrifices and washings were not continually reiterated in vain. If the truth and substance of them be found in Christ, it followeth that there is no other satisfaction or sacrifice to put away sins but his death; otherwise there should be no analogy or proportion between this and the old figures. The Papists call us back unto repentance and the keys, as if the ceremonies of the law were not exercises to think upon repentance, and as if the power of the keys were not annexed unto them. But the faith of the godly was holpen by such helps, that they might fly unto the grace of the Mediator alone. Therefore, let this remain sure and certain that the righteousness which we have in Christ is not for one day or a moment, but it is everlasting, as the sacrifice of his death doth daily reconcile us to God.

Calvin: Act 13:39

39.Every one that believeth Paul showeth how men obtain the righteousness of Christ; to wit, when they receive it by faith; and that which faith doth obtain is not obtained by any merits of works. Wherefore, Paul’s opinion is plain, that we are justified by faith alone, which, notwithstanding the Papists oppugn [oppose] and strive against no less obstinately than bitterly, nevertheless, it is requisite that we know what the word believe doth import, which is made unsavory to the Papists through ignorance. There be also other benefits of Christ which we reap by faith; for when he regenerateth us by his Spirit, he restoreth in us the image of God; and after that the old man is crucified he fashioneth us unto newness of life. But it was enough for Luke to express this one thing, how men return into favor with God, from whom they be estranged by sin, because we may easily pass thence unto the residue.

Calvin: Act 13:40

40.Take heed that that come not upon you Because he had to do with stiff-necked men, or at least there were diverse in the company which were stiff-necked (as if he meant with a hammer to soften their stubbornnesses) he addeth a chiding unto doctrine. For if the Jews had been obedient and willing to obey, undoubtedly he would have sought sweetly to allure them unto Christ. But it was either their sluggishness, or else their willfulness, that caused him to be more angry; like as all those must be cited to appear before God’s judgment-seat who contemn the grace of Christ and the horrible judgment of eternal death must be denounced to those. He signifieth, indeed, that there is yet place left for repentance, when he willeth ⁸²⁵ them to take heed; yet, notwithstanding, he telleth them therewithal, that unless they beware in time, the horrible vengeance of God is not far off.

Which is said in the prophets The place which is cited is taken out of the first chapter of Habakkuk, (Hab 1:5;) but because all prophecies were gathered into one volume or body, Paul saith that it is written in the prophets.

Calvin: Act 13:41

41. And yet he doth not recite word for word the words of Habakkuk, which go thus, “Behold, ye Gentiles, and see and wonder, and be astonished; because a work shall be done in your days which no man shall believe when it shall be told him.” Paul saith, “Behold, ye despisers,” that the Jews may know that the vengeance which was once brought upon their fathers is common to the despisers of the word; as if he should say, God doth at this day make no less account of his word, the contempt whereof he did once punish so sharply. Therefore, the prophet’s denunciation doth appertain unto all ages, so that the despisers cannot hope that they can escape that vengeance now whereof others have tasted. They boasted of the temple; they vaunted that they were the people of God; being puffed up with wicked pride, they despised all threatenings. Therefore Paul putteth them in mind of that which God by his prophets doth threaten to the despisers.

A work in your days The sense is, Those who refuse to believe the word of God shall feel his hand, that being at length with plagues convicted, they may know that he spake in earnest. It is a common proverb, that experience is the mistress of fools. So the Lord doth indeed punish the wicked, ⁸²⁶ that being tamed with miseries, they may begin to confess his power. And what manner [of] punishment doth he denounce? Because you (saith he) do not believe my word, I will show an example among you which no man will believe; by which words he meaneth, that he will punish them, so that the world shall be afraid to see it. For as rebellion against God is a detestable monster, so it is no marvel if of itself it beget monsters of punishments. Therefore, we must beware, lest, if we cease to give credence to God’s word, we feel his hand more mighty than all our senses do comprehend, and even unto the astonying [astonishment] of all the whole world; and lest even we be made astounded through fear. Habakkuk prophesieth of the destruction brought upon them by the Chaldeans; but the punishment whereby God revenged the contempt of his gospel was more cruel, [severe.] Therefore, let us accustom ourselves to fear God and reverently embrace his word, lest some such things befall us.

Calvin: Act 13:42

42.When they were gone out of the synagogue It may be also read, out of the synagogue of the Jews, and peradventure more fitly. For it is likely that they were gone out before the multitude was dispersed; and that is gathered out of the text because Luke saith shortly after, that when the synagogue was dissolved certain of the Jews did follow Paul and Barnabas. Therefore, the sense is, that Paul and Barnabas went out whilst the Jews were yet assembled, and that they were then requested by the Gentiles to take some pains with them in the mean season.

43. And that afterward there came certain of the Jews and proselytes to Paul, being both desirous to learn, and also that they might make profession of their faith. When as the old interpreter and Erasmus did translate it the Sabbath following, they did not understand Luke’s meaning. For seeing that he intreateth in this place of the Gentiles, I do not think that they choose a Sabbath wherein they may hear Paul and Barnabas. For that day was appointed for the Jews, but the Gentiles had no less opportunity upon other days. Therefore, to what end should they defer their desire and prayers until the eighth day? Yea, rather they covet to hear Paul whilst he is at leisure, and is not occupied in teaching the Jews. So that the Lord doth not suffer them to be idle until the Sabbath come, offering unto them matter in the Gentiles, wherein they may exercise themselves.

42 They would speak words. I have translated it as it is in Luke, though the article τα may be taken for τα αυτα, as in some other places. Then the sense should be, that they were requested that they would that week intreat of the same things before the Gentiles. Furthermore, whilst that the Gentiles do snatch greedily at every first opportunity, the Jews being quiet, ⁸²⁸ do neglect that which is set before them; only that certain of them join themselves to Paul and Barnabas. Luke expresseth the proselytes by name, who seeing they had embraced the doctrine of the law, and did worship the God of Israel, were not puffed up with that pride which hindered the Jews, who made boast of their long stock and race.

Calvin: Act 13:43

43.Who speaking The sense is doubtful. For it may be referred unto the Jews and proselytes, that they exhorted Paul and Barnabas that they should not faint, but stand stoutly in the grace of God. Neither did they want occasion; for they saw combats prepared for them; and that therefore they had need of invincible constancy to suffer and abide the brunts of the contrary faction. Wherefore that might very well agree, that being inflamed with a desire to go forward, they sought to encourage Paul and Barnabas to hold on. If you refer it unto Paul and Barnabas, the sense shall be this, that they did not reject those which came, but they entertained them courteously and gently, and confirmed and strengthened them, that they might persist in the grace which they had received. And this word grace doth first comprehend the faith of the gospel; secondly, those good things which come thence to us; or, that I may speak more briefly, the calling into the hope of eternal salvation.

Calvin: Act 13:44

44.And when the Sabbath came The great assembly of the people doth prove that Paul and Barnabas loitered not between the Sabbaths, and they did not take pains with the Gentiles in vain; for the studies and desires of the people had been so prepared, that they all desired to know the whole matter more surely, which they did hope would be, if it should be discussed among the Jews. For we may guess that though they were allured with some sweet taste, yet were they not as yet thoroughly persuaded to receive the doctrine of the gospel without doubting, ⁸²⁹ but that they came into the synagogue in a quandary, ⁸³⁰ between hope and desire.

Calvin: Act 13:45

45.They were filled It is no new matter for the rage of the wicked to be inflamed when the light of the gospel is set somewhat nearer; especially when they see the increase of sound doctrine, they break out with greater violence to resist. And it is to be doubted whether Luke do mean, by the word zeal, that they were moved with a certain wicked indignation, to set themselves against Paul and Barnabas, as ambition is the mother as well of envy as of all contention; or he take zeal for indignation conceived thereupon, because they did lament that the Gentiles were made equal with the people of God. For they counted this a very unmeet thing, that the holy treasure of doctrine, which was the proper inheritance of the children, should he, as it were, at all men’s feet.

Gainsaying and blaspheming They were so sore set upon resisting, that they brake out at length into blasphemy. And Satan doth for the most part drive the wicked unto such madness, that when they be overcome with reasons and discouraged, they wax harder and harder; and wittingly and willingly they spew out at length blasphemies against God and the truth. Wherefore we must take so much the more heed when as the truth of God is plainly set before us, lest, if we be carried away with a desire to speak against it, we fall straightway into that steep down. ⁸³¹

Calvin: Act 13:46

46.When they had taken liberty Luke showeth that the servants of Christ were so far from being discouraged with the stubbornness of the enemies, that they began, therefore, to inveigh against them afresh more freely. For though they had sharply pricked them, yet they did yet spare them a little; but now, when they see Christ obstinately rejected by them, they ⁸³² excommunicate them and deprive them of the kingdom of God. And by this example are we taught that we must not use extreme severity, save only against those who are quite past hope. And the more bold the reprobate are to oppress the truth, the more courage ought we to take to ourselves. For the servants of God must be armed with invincible constancy of the Spirit, that they may never give place to the devil, nor to his ministers; as the Lord commandeth Jeremiah to encounter with the reprobate with a face of iron.

It was necessary He accuseth them of unthankfulness, because, whereas they were chosen by God out of all people, that Christ might offer himself unto them, they refuse so great a benefit maliciously. And in the former member he setteth down the degree of honor and excellency whereunto God had exalted them; afterward followeth the upbraiding, because they do willingly cast from them so great grace; whereupon he concludeth that it is now time that the gospel be translated unto the Gentiles. In that he saith, that it was meet that it should first be preached to them, it doth properly appertain unto the time of Christ’s kingdom. For under the law, before Christ was given, the Jews were not only the first, but alone. Therefore was it that Moses called them a priestly kingdom, and the peculiar people of God, (Exo 19:5.) But the adoption of God rested then with them alone upon this condition, (the Gentiles being omitted,) that they should be preferred as yet before the Gentiles by the coming of Christ. For though Christ reconciled the world to his Father, yet they were former in order, who were already near unto God, and of his family. Therefore, that was the most lawful order, that the apostles should gather the Church first of the Jews, afterward of the Gentiles, as we saw in the first chapter, (Act 1:18,) and in other places, so that the fellowship of the Gentiles did not take from the Jews the right of the first-begotten, but that they were always the chief in the Church of God. In this respect Paul saith, that the righteousness of God is made manifest in the gospel, first to the Jews, then to the Grecians, (Rom 1:16.) Such greatness of grace which God vouchsafed to bestow upon them, doth exaggerate and increase the greatness of their sin, whilst that they reject that which is so mercifully offered unto them. Therefore he addeth that they give judgment of themselves, that they are unworthy of eternal life. For seeing that the rejecting of the gospel is the denial of the righteousness of God, we need no other judge to condemn the unbelievers.

And after that ye reject Paul seemeth to reason unfitly. For, first it was not of necessity that the Jews should be excluded, that the Gentiles might be admitted unto the hope of salvation; secondly, this was more convenient, that, after the Jews had embraced the gospel, they should grant the second place to the Gentiles. And Paul speaketh in like sort as if they could not grow together into one body, and as if the gospel could not come unto the Gentiles unless it were rejected of the Jews. And now was he not ordained to be the apostle of the Gentiles before he found such stubbornness in the Jews? ⁸³³ I answer, that there is great force in the words we are turned For his meaning is, that he is now turned away from the Jews, that he may addict and give over himself wholly to the Gentiles. If they had remained in their degree such turning had not followed, but he should have drawn the Gentiles also with a continual course, after that the Jews were received into the bosom; and he should have embraced them both together, know, forasmuch as the Jews turn their backs, and withdraw themselves from his ministry, he cannot look upon them and the Gentiles both at once. Therefore, taking his leave of them, he is enforced to translate his care unto the Gentiles. Therefore, unless the Jews had estranged themselves from the Church, the calling of the Gentiles should have been such as is by the prophets described: “In that day shall seven strangers take hold of the cloak of a man that is a Jew, and shall say, we will walk with you; because God is with you.” But now the Gentiles are called after a new and accidental manner; because, when the Jews were rejected, they entered into the empty possession. They ought to have been gathered unto the Jews; but after that they fell away, and were driven out, they came in their place. So that their death was the life of the Gentiles, and the natural branches being cut off, the wild olives were ingrafted into the holy root, until God do at length restore them also unto life, being ingrafted into their former root, that the Israel of God being gathered together from all quarters may be saved.

Calvin: Act 13:47

47.As he hath commanded The place is taken out of Isaiah, where, notwithstanding, God doth rather speak unto his Son than unto the apostles. But we must note, that many things which the Scripture attributeth to Christ do appertain unto his ministers. I say many things; not all things: for there be certain titles proper to the person of Christ, wherewith to adorn the ministers were wicked sacrilege. Christ is called our Righteousness, because he was the only purging sacrifice, ⁸³⁴ and hath reconciled the Father to us by his death, and did rise again afterward, that, having overcome death, he might purchase for us eternal life. Therefore the whole substance of our salvation is in Christ’s person; but inasmuch as he worketh by his ministers, by resigning to them his office, he doth also impart with [to] them his titles. Of this sort is the preaching of the gospel. He alone was appointed by the Father to be our teacher; but he hath put in his place pastors and doctors, who speak, as it were, out of his mouth. So that the authority remaineth wholly to him, and he is nevertheless heard in his ministers. Therefore Paul doth fitly apply unto himself the testimony of Isaiah, where he intreateth of the preaching of the gospel.

I have made thee a light It should seem that he speaketh in that place of such a calling of the Gentiles as doth not carry with it the casting off of the old people. For God doth rather associate strangers unto the Jews, who were before of the household. It is but a small matter, saith he, that thou be my minister in teaching Israel, because I have made thee a light to the Gentiles. God doth seem to begin his Church among the children of Abraham, and, that done, to reach out his hand to the Gentiles, that they may both make one Church by one consent of faith. But Paul doth in such sort cite the prophecy, as if it could not be fulfilled unless the Jews had been cast off. For he signifieth that the light of Christ was lighted to the Gentiles, after that they were cast into the darkness of death. I answer, that this cannot be necessarily proved out of the text, that Paul doth affirm that the Gentiles could not have been illuminated before the light of the Jews had been put out. For this may be the sense, Forasmuch as you have deprived yourselves of eternal life, there is no cause why ye should think that the grace of God is profaned, if, leaving you, we take care and charge of the Gentiles; for the Messiah is not given to you alone, but he is appointed to be the Savior of the whole world; as it is written, “I have made thee,” etc.; although, if you weigh the place of the prophet more thoroughly, you shall find the casting off of the old people included therein. For God pronounceth that he will be glorious and renowned in the ministry of Christ, though Israel be not gathered together. He addeth afterward, by way of exposition, that the power of Christ shall not be restrained unto one people only, because his light shall shed abroad his beams unto the farthest parts of the world unto salvation. It seemeth that Paul noteth this occasion of calling the Gentiles, namely, because, seeing he found no matter to exercise himself in among the Jews, he gave himself wholly to the Gentiles. We must note this by the way, in the words of the prophet, that salvation is put after light, according to that saying of Christ,

“This is eternal life, to know thee, the true God,” etc.
(Joh 17:3.)

For if the knowledge of God alone bring to us salvation, it is likewise the only resurrection from destruction of eternal death, for us to be illuminated into the faith of Christ, after that we be delivered from the darkness of ignorance.

Calvin: Act 13:48

48.And when the Gentiles heard The matter of the Gentiles’ joy was this, [viz.] when they heard that they were not called to salvation at a sudden, as if this had not been decreed before by God, but that that is now at length fulfilled which was foretold many years before. For doubtless it was small confirmation of their faith, because salvation was promised to them by the coming of Christ, whereby it did also come to pass that they did with more earnest desire and reverence embrace the gospel. To glorify the word of God may be expounded two manner of ways, either that they did confess that it was true which was prophesied by Isaiah, or that they embraced the doctrine which was set before them with faith. Assuredly there is a full subscription noted out, because they dispute or doubt no longer, so soon as they saw that Paul had gotten the victory. And surely we do then honor the word of God as we ought, when we submit ourselves obediently to it by faith; as it cannot be more grievously blasphemed than when men refuse to believe it. And here we see how the Gentiles were not hindered, by that stubbornness which they saw in the Jews, from giving their name to Christ. With like courage ⁸³⁵ must we despise and tread under foot the pride of the wicked, when, by their obstinacy, they study to stop the way before us.

And they believed This is an exposition of the member next going before, at least in my judgment.: For Luke showeth what manner [of] glory they gave to the word of God. And here we must note the restraint, [reservation,] when he saith that they believed, (but) not all in general, but those who were ordained unto life. And we need not doubt but that Luke calleth those τεταγμενους, who were chosen by the free adoption of God. For it is a ridiculous cavil to refer this unto the affection of those which believed, as if those received the gospel whose minds were well-disposed. For this ordaining must be understood of the eternal counsel of God alone. Neither doth Luke say that they were ordained unto faith, but unto life; because the Lord doth predestinate his unto the inheritance of eternal life. And this place teacheth that faith dependeth upon God’s election. And assuredly, seeing that the whole race of mankind is blind and stubborn, those diseases stick fast in our nature until they be redressed by the grace of the Spirit, and that redressing floweth from the fountain of election alone. For in that of two which hear the same doctrine together, ⁸³⁶ the one showeth himself apt to be taught, the other continueth in his obstinacy. It is not, therefore, because they differ by nature, but because God doth lighten [illumine] the former, and doth not vouchsafe the other the like grace. We are, indeed, made the children of God by faith; as faith, as touching us, is the gate and the first beginning of salvation; but there is a higher respect of God. For he doth not begin to choose us after that we believe; but he sealeth his adoption, which was hidden in our hearts, by the gift of faith, that it may be manifest and sure. For if this be proper to the children of God alone to be his disciples, it followeth that it doth not appertain unto all the children of Adam in general. No marvel, therefore, if all do not receive the gospel; ⁸³⁷ because, though our heavenly Father inviteth all men unto the faith by the external voice of man, yet doth he not call effectually by his Spirit any save those whom he hath determined to save. Now, if God’s election, whereby he ordaineth us unto life, be the cause of faith and salvation, there remaineth nothing for worthiness or merits.

Therefore, let us hold and mark that which Luke saith, that those were ordained before unto life, who, being in-grafted into the body of Christ by faith, do receive the earnest and pledge of their adoption in Christ. Whence we do also gather what force the preaching of the gospel hath of itself. For it doth not find faith in men, save only because God doth call those inwardly whom he hath chosen, and because he draweth those who were his own before unto Christ, (Joh 6:37.) Also Luke teacheth in the same words, that it cannot be that any of the elect should perish. For he saith not that one or a few of the elect did believe, but so many as were elect. For though God’s election ⁸³⁸ be unknown to us until we perceive it by faith, yet is it not doubtful or in suspense in his secret counsel; because he commendeth all those whom he counteth his to the safeguard and tuition of his Son, who will continue a faithful keeper even unto the end. Both members are necessary to be known. When election is placed above faith, there is no cause why men should challenge to themselves any thing in any part of their salvation. For if faith, wherein consisteth salvation, which is unto us a witness of the free adoption of God, which coupleth us to Christ, and maketh his life ours, whereby we possess God with his righteousness, and, finally, whereby we receive the grace of sanctification, be grounded without us in the eternal counsel of God; what good things so ever we have, we must needs acknowledge that we have received it of the grace of God, which doth prevent us of its own accord. Again, because many entangle themselves in doubtful and thorny imaginations, whilst that they seek for their salvation in the hidden counsel of God, let us learn that the election of God is therefore approved by faith, that our minds may be turned unto Christ as unto the pledge of election, and that they may seek no other certainty save that which is revealed to us in the gospel; I say, let this seal suffice us, that

“whosoever believeth in the only-begotten Son of God hath eternal life,”
(Joh 3:36.)

Calvin: Act 13:49

49.The word of the Lord was spread abroad Luke doth in this place declare the proceeding ⁸³⁹ of the gospel; wherein appeareth how true the parable of Christ is, when he saith that it is like to leaven, (Luk 13:21.) We heard before that there was great concourse of people, so that the seed of true doctrine was sown throughout the whole city. Luke saith now that it was spread farther, to wit, throughout the whole country.

Calvin: Act 13:50

50. Nevertheless, he declareth that that was done not without great pains and trouble. Therefore, the beginning of the calling of the Gentiles was joyful and prosperous, neither could Satan hinder the course of the grace of God; but in the mean season, it stood Paul and Barnabas upon (whom God had brought forth into the field ⁸⁴⁰) to strive. And we must mark what Luke saith, that the religious and honest women, together with the chief men of the city, were enforced to persecute the servants of Christ. For this was no small offense to the rude, and those who were as yet scarce begotten in Christ, when they saw all those men and women which were of any account or estimation set against Christ, and also whatsoever was praise-worthy according to men. A great multitude of men received Christ, but it was but the multitude and the offscourings of men. Against them were set the chief men of the city, who with their pomp did easily oppress the base and obscure multitude. That might also cause doctrine to be suspected, yea, to be hated, in that godly and honest matrons to look to were enemies to it. If wicked, ungodly, and mischievous men should have issued out of their taverns and dens; if companies of whores should break out of their brothel-house, it should be no reproach to the gospel; yea, rather the dignity thereof should thereby appear more plainly; but now, what may the weak think with themselves, but that the doctrine which hath such adversaries is not of God? Therefore it was expedient that not only the faithful, who were as yet weak, should be confirmed by the Lord, lest their faith should fall, but also that the hand should be reached out to Paul and Barnabas, lest, being discouraged, they should leave off.

And by this example the Lord meant to teach us that we must valiantly resist such lets; ⁸⁴¹ and that we must beware lest the vain visors of virtue ⁸⁴² do blind our eyes, so that we cannot see the glory of Christ which shineth in the gospel. For it is certain that all that virtue and honesty which is in men is mere hypocrisy where they set themselves against. Christ; though it may be that those who are rashly carried against Christ for a time may afterwards repent. Notwithstanding, we must thus think with ourselves, that whatsoever fair show of holiness those bear who resist the gospel, they are neither endued with the perfect fear of God, neither are they any thing else but a vain shadow, how greatly soever they boast of their virtue. Neither is it without cause that Christ hath this title given him, that he revealeth the cogitations of many hearts, (Luk 2:35.)

Religious And what manner [of] religion could that be where there was no reverence of the Word of God? We must note that there be four kinds of men: as there be few which worship God sincerely and from the heart, so there be few who openly profess the manifest and gross contempt of him. These be two sorts. And the more part is neither quite without religion, neither is it altogether void of the common worship of God; but yet, notwithstanding, whilst they do coldly, and, as it were, overfields ⁸⁴³ play with God, if they be thoroughly examined they be but profane; like as, at this day, the ungodliness of many is after a sort shrouded under ceremonies, and the reigned profession of the worship of God. So that in all ages there have been certain worshippers of God who have worshipped him like stage-players, ⁸⁴⁴ whose holiness did wholly consist in gestures and vain pomps. In Paul’s time, even as at this day, a peculiar study of godliness was to be found in a few, whose religion, though it were impure, and their heart reigned, deceitful, and double, yet are they counted after a sort religious, in respect of their zeal. But hereby appeareth what account we may make of bare religion, which driveth headlong, through unadvised heat, the professors thereof, to resist the kingdom of God, and to oppress his glory. Furthermore, it is to be thought that though these matrons had not altogether given their name to Judaism, neither had they been nousled ⁸⁴⁵ in the doctrine of the law, yet were they half Jewesses, and that was the cause that they did so willingly take upon them the defense of the nation. For thus are women led about captive, being laden with sins, as Paul witnesseth.

Calvin: Act 13:51

51.When they had shaken of the dust of their feet We may also gather, even by the commandment of Christ, (Mat 10:14; Luk 9:5,) that this was a token of cursing among the Jews. For it is not to be thought that Christ meant to have his [disciples] use an unknown sign, forasmuch as it was his purpose to terrify the gross and professed condemners of his doctrine. Furthermore, he meant by this means to declare that God doth so detest the wicked, that we must take meat heed that we have no fellowship with them, lest we be infected with their uncleanness. All the wicked are said, indeed, to pollute the ground whereon they tread; but the Lord did never command that any, save only the condemners of his word, should be so rejected with such execration. If any adulterer or whoremonger, if any perjured person, if any drunkard, ⁸⁴⁶ were to be excommunicate, this sign was not used. Therefore, it appeareth how intolerable the contempt of the word of God is in his sight; because, when as he commandeth that the dust of the feet be shaken off, it is as much as if he should pronounce that they are the bond-slaves of Satan, men past hope, and worthy to be banished ⁸⁴⁷ from off the earth. Wherefore, let this so great;, severity teach us to reverence the gospel. Also the ministers of the word are taught with how great ferventness of zeal they must maintain the majesty of the word, that they do not coldly dissemble and wink at the contempt thereof.

Calvin: Act 13:52

52.The disciples were filled with joy This member may be expounded two manner of ways; That they were filled with joy and the Spirit, by hypallage, thus, With joy of the Spirit, or (which is all one) with spiritual joy; because there is no quietness, peace, or joy of conscience, but it cometh of the Spirit of God, in which respect Paul saith that the kingdom of God is righteousness, peace, and joy in the Spirit, (Rom 14:17;) or that the word Spirit may contain under it other virtues and gifts. Yet this pleaseth me better, that they were filled with joy; because the grace of the Holy Spirit reigned in them, which alone doth so make us glad, truly and perfectly, that we are carried up above the whole world. For we must mark Luke’s drift, that the faithful were so far from being troubled and shaken with those stumbling-blocks, how great soever they were, with the reproach of their teachers, with the disquieting of the city, with terrors and threatenings, also with fear and dangers hanging over their heads, that they did with the loftiness of their faith despise valiantly the gorgeousness, as well of their reigned holiness as of their power. And assuredly, if our faith shall be well grounded in God, and shall be thoroughly rooted in his word; and, finally, if’ it shall be well fortified with the aid of the Spirit as it, ought, it; shall nourish peace and joy spiritual in our minds, though all the world be in an uproar.

Defender: Act 13:16

By the term, "ye that fear God," Paul meant the God-fearing Gentiles in the audience as distinct from the Jews. In many cases, he got more response from the former than the latter. These God-fearing Gentiles were not religious proselytes to Judaism (Act 13:43) but did believe in the true God and respected the Old Testament Scriptures. Paul, as a visiting Pharisee, was invited to speak in the synagogue and used this opening as a God-appointed means to preach the gospel."

Defender: Act 13:20

It has been difficult to reconcile this 450 years, which ostensibly seem to cover the period of the judges, with the 480 years given in 1Ki 6:1 for the period from the exodus to the beginning of the construction of the temple. A number of suggested harmonizations have been proposed. Many - perhaps most - modern authorities argue that the Greek text should be translated: "And after about the space of four hundred and fifty years, he gave unto them judges until Samuel the prophet." This would then correspond to the 400 years in Egypt (Act 7:6) plus 40 years in the wilderness (Act 13:18) plus about 10 years for the conquest and division of the land (Act 13:19). On the other hand, if the text is accepted as it stands, one can obtain the 480 years of 1Ki 6:1 by subtracting the periods recorded in Judges when the Israelites were out of fellowship with God from the 450 years. These total 111 years, as follows: 8 years in captivity to Mesopotamia (Jdg 3:8; 18 years to Moab (Jdg 3:14); 20 years to the Canaanites (Jdg 4:3); 7 years to Midian (Jdg 6:1); 18 years to the Philistines and Ammonites (Jdg 10:8); and 40 years to the Philistines (Jdg 13:1). This leaves 339 years actually living under the judges' leadership in fellowship with God. To this number must be added the 40 years in the wilderness, approximately 17 years under Joshua, 40 years under Saul (Act 13:21), 40 years under David (1Ki 2:11) plus 4 years under Solomon to the beginning of the temple (1Ki 6:1). This totals 480 years, but both the 450 years of Act 13:20 and the period of conquest under Joshua, assumed at 17 years, are not necessarily exact. This also assumes that Samuel is included in the 450 years of the judges."

Defender: Act 13:33

The quote is from Psa 2:7, and indicates that the prophecy applies specifically to Christ's resurrection, rather than His birth. He had been "declared to be the Son of God ... by the resurrection from the dead" (Rom 1:4). It is also significant that Paul called it "the second psalm," just as we do today, thus indicating that the chapter divisions in the book of Psalms are not the product of medieval scholars, but were there from the beginning."

Defender: Act 13:34

See Isa 55:3."

Defender: Act 13:35

Psa 16:10."

Defender: Act 13:40

Act 13:41 is quoted from Hab 1:5."

Defender: Act 13:47

It is significant that prophecy in Isaiah is preceded by a strong affirmation of God's work of creating and sustaining His creation (Isa 42:6, Isa 42:7)."

Defender: Act 13:48

A marvelous and mysterious aspect of God's purposes in creation shines through here. Most of these Gentiles who believed were probably among those who had already come to "fear God" (Act 13:16, Act 13:26), even though they had not been willing to become Jewish proselytes. When they heard that, because of Christ, "all that believe are justified from all things, from which ye could not be justified by the law of Moses" (Act 13:39), "they were glad," and responded in saving faith in Christ. God had already "ordained to eternal life" those who would believe, and He had led Paul and Barnabas to come and preach the gospel so that these Gentiles could learn how to be saved (just as He had sent Peter to Cornelius), and yet they "believed" on Christ by their own free will. There are numerous places in Scripture where these seemingly paradoxical truths are juxtaposed (divine predestination vs. human freedom - Act 2:23; Act 4:27, Act 4:28). Our finite minds may be incapable of comprehending and resolving such paradoxes, but that does not mean both cannot be resolved in the infinite mind of God. It may be something like the two sides of a coin: we can only see one side at a time, but both are real and true."

Defender: Act 13:52

There is no indication that these new Gentile believers spoke in other languages when they were filled with the Holy Spirit. This phenomenon uniquely occurred at the first coming of the Holy Spirit to the Jews and at His first coming to Gentiles (Act 2:4; Act 10:44-46), but none of the many other references to the filling of the Spirit mention it. The filling of the Spirit, the baptism of the Spirit, and the gifts of the Spirit (including the gift of tongues) are all different things. Under certain special conditions, they have occasionally occurred simultaneously, but this is not the norm."

TSK: Act 13:15

the reading : Act 13:27, Act 15:21; Luk 4:16-18

the rulers : Act 18:8, Act 18:17; Mar 5:22

Ye men : Act 1:16, Act 2:29, Act 2:37, Act 7:2, Act 15:7, Act 22:1

if : Act 2:4, Act 20:2; Rom 12:8; 1Co 14:3; Heb 13:22

TSK: Act 13:16

beckoning : Act 12:17, Act 19:33, Act 21:40

Men : Act 13:26, Act 2:22, Act 3:12

and ye : Act 13:42, Act 13:43, Act 13:46, Act 10:2, Act 10:35; 1Ki 8:40; Psa 67:7, Psa 85:9, Psa 135:20; Luk 1:50, Luk 23:40

give : Act 2:14, Act 22:1, Act 22:22; Deu 32:46, Deu 32:47; Psa 49:1-3, Psa 78:1, Psa 78:2; Mic 3:8, Mic 3:9; Mat 11:15; Rev 2:7, Rev 2:11, Rev 2:17, Rev 2:29

TSK: Act 13:17

God : Acts 7:2-53; Gen 12:1-3, Gen 17:7, Gen 17:8; Deu 4:37, Deu 7:6-8, Deu 9:5, Deu 14:2; Neh 9:7, Neh 9:8; Psa 105:6-12, Psa 105:42, Psa 105:43, Psa 135:4; Isa 41:8, Isa 41:9, Isa 44:1; Jer 33:24-26; 1Pe 2:9

and exalted : Act 7:17; Exo 1:7-9; Deu 10:22; Psa 105:23, Psa 105:24

and with : Act 7:36; Exod. 6:1-14:31, 15:1-21, Exo 18:11; Deu 4:20,Deu 4:34, Deu 7:19; 1Sa 4:8; Neh 9:9-12; Psa 77:13-20, Psa 78:12, Psa 78:13, Psa 78:42-53, Psa 105:26-39, Psa 106:7-11; Psa 114:1-8, Psa 135:8-10, Psa 136:10-15; Isa 63:9-14; Jer 32:20,Jer 32:21; Amo 2:10; Mic 6:4, Mic 7:15, Mic 7:16

TSK: Act 13:18

about : Act 7:36, Act 7:39-43; Exo 16:2, Exo 16:35; Num 14:22, Num 14:33, Num 14:34; Deu 9:7, Deu 9:21-24; Neh 9:16-21; Psa. 78:17-42, Psa 95:8-11, 106:13-29; Eze 20:10-17; Amo 5:25, Amo 5:26; 1Co 10:1-10; Heb 3:7-10,Heb 3:16-19

suffered : ""Gr. ετροποφορηεον [Strong’ s G5159], perhaps for ετροφοφορησεν , bore, or fed them as a nurse beareth or feedeth her child, Deu 1:31; according to the LXX, and so Chrysostom.""

TSK: Act 13:19

when : Act 7:45; Deu 7:1; Jos 24:11; Neh 9:24; Psa 78:55

Chanaan : Gen 12:5, Gen 17:8; Psa 135:11, Canaan

he divided : Num 26:53-56; Jos 14:1, Jos 18:10, Jos 23:4; Psa 78:55

TSK: Act 13:20

he gave : Jdg 2:16, Jdg 3:10; Rth 1:1; 1Sa 12:11; 2Sa 7:11; 2Ki 23:22; 1Ch 17:6

until : 1Sa 3:20

TSK: Act 13:21

they : 1Sam. 8:5-22, 1Sa 12:12-19

Saul : 1Sa 10:1, 1Sa 10:21-26, 1Sa 11:15, 1Sa 15:1

Cis : 1Sa 9:1, 1Sa 9:2, 1Sa 10:21, Kish

TSK: Act 13:22

when : 1Sa 12:25, 1Sa 13:13, 1Sa 15:11, 1Sa 15:23, 1Sa 15:26, 1Sa 15:28, 1Sa 16:1, 1Sa 28:16, 1Sa 31:6; 2Sa 7:15; 1Ch 10:13; Hos 13:10,Hos 13:11

he raised : 1Sa 16:1, 1Sa 16:13; 2Sa 2:4, 2Sa 5:3-5, 2Sa 7:8; 1Ch 28:4, 1Ch 28:5; Psa 2:6, Psa 78:70-72; Psa 89:19, 20-37; Jer 33:21, Jer 33:26; Eze 34:23, Eze 37:24, Eze 37:25; Hos 3:5

to whom : Act 15:8; Heb 11:4, Heb 11:5

I have : Act 7:46; 1Sa 13:14; 1Ki 15:3, 1Ki 15:5

TSK: Act 13:23

this : Act 2:30; 2Sa 7:12; Psa 89:35-37, Psa 132:11; Isa 7:13, Isa 11:1, Isa 11:10; Jer 23:5, Jer 23:6; Jer 33:15-17; Amo 9:11; Mat 1:1, Mat 21:9, Mat 22:42; Luk 1:31-33, Luk 1:69; Joh 7:42; Rom 1:3; Rev 22:16

raised : Act 2:32-36, Act 3:26, Act 4:12, Act 5:30,Act 5:31; Isa 43:11, Isa 45:21; Zec 9:9; Mat 1:21; Luk 2:10,Luk 2:11; Joh 4:42; Rom 11:26; Tit 1:4, Tit 2:10-14, Tit 3:3-6; 2Pe 1:1, 2Pe 1:11; 2Pe 2:20, 2Pe 3:2, 2Pe 3:18; 1Jo 4:14; Jud 1:25

TSK: Act 13:24

Act 1:22, Act 10:37, Act 19:3, Act 19:4; Mat 3:1-11; Mar 1:2-8; Luk 1:76, Luk 3:2, 3-20; Joh 1:6-8, Joh 1:15-18, Joh 3:25-36, Joh 5:33-36

TSK: Act 13:25

fulfilled : Act 13:36, Act 20:24; Mar 6:16-28; Joh 4:34, Joh 19:28-30; 2Ti 4:7; Rev 11:7

whom : Act 19:4; Mat 3:11; Mar 1:7; Luk 3:15, Luk 3:16; Joh 1:20-23, Joh 1:26, Joh 1:27, Joh 1:29, Joh 1:34, Joh 1:36; Joh 3:27-29, Joh 7:18; 2Co 4:5

TSK: Act 13:26

children : Act 13:15, Act 13:17, Act 13:46, Act 3:26; 2Ch 20:7; Psa 105:6, Psa 147:19, Psa 147:20; Isa 41:8, Isa 48:1, Isa 51:1, Isa 51:2; Mat 3:9, Mat 10:6; Luk 24:47

and whosoever : Act 13:16, Act 13:43, Act 10:35

to you : Act 16:17, Act 28:28; Isa 46:13; Luk 1:69, Luk 1:77; Rom 1:16; 2Co 5:19-21; Eph 1:13; Col 1:5

TSK: Act 13:27

because : Act 3:17; Luk 22:34; Joh 8:28, Joh 15:21, Joh 16:3; Rom 11:8-10,Rom 11:25; 1Co 2:8; 2Co 3:14, 2Co 4:4; 1Ti 1:13

nor : Mat 22:29; Luk 24:25-27, Luk 24:44, Luk 24:45

which : Act 13:14, Act 13:15, Act 15:21

they have : Act 26:22, Act 26:23, Act 28:23; Gen 50:20; Mat 26:54-56; Luk 24:20,Luk 24:24; Joh 19:28-30; Joh 19:36, Joh 19:37

TSK: Act 13:28

Act 3:13, Act 3:14; Mat 27:19, Mat 27:22-25; Mar 15:13-15; Luk 23:4, Luk 23:5, Luk 23:14-16, Luk 23:21-25; Joh 18:38, Joh 19:4, Joh 19:12-16

TSK: Act 13:29

when : Act 13:27, Act 2:23, Act 4:28; Luk 18:31-33, Luk 24:44; Joh 19:28, Joh 19:30,Joh 19:36, Joh 19:37

they took : Mat 27:57-60; Mar 15:45, Mar 15:46; Luk 23:53; Joh 19:38-42; 1Co 15:4

TSK: Act 13:30

Act 2:24, Act 2:32, Act 3:13, Act 3:15, Act 3:26, Act 4:10, Act 5:30,Act 5:31, Act 10:40, Act 17:31; Mat 28:6; Joh 2:19; Joh 10:17; Heb 13:20

TSK: Act 13:31

he was : Act 1:3, Act 1:11, Act 10:41; Mat 28:16; Mar 16:12-14; Luk 24:36-42; Joh 20:19-29; Joh 21:1-14; 1Co 15:5-7

who : Act 1:8, Act 1:22, Act 2:32, Act 3:15, Act 5:32, Act 10:39; Luk 24:48; Joh 15:27; Heb 2:3, Heb 2:4

TSK: Act 13:32

we : Act 13:38; Isa 40:9, Isa 41:27, Isa 52:7, Isa 61:1; Luk 1:19, Luk 2:10; Rom 10:15

how : Act 3:19, Act 26:6; Gen 3:15, Gen 12:3, Gen 22:18, Gen 26:4, Gen 49:10; Deu 18:15; Isa 7:14; Isa 9:6, Isa 9:7, Isa 11:1; Jer 23:5; Eze 34:23; Dan 9:24-26; Mic 5:2; Hag 2:7; Zec 6:12, Zec 9:9, Zec 13:1, Zec 13:7; Mal 3:1, Mal 4:2; Luk 1:54, Luk 1:55, Luk 1:68-73; Rom 4:13; Gal 3:16-18

TSK: Act 13:33

Thou art : Psa 2:7; Heb 1:5, Heb 1:6, Heb 5:5

TSK: Act 13:34

now : Rom 6:9

I will : Isa 55:3

the sure : 2Sa 7:14-16, 2Sa 23:5; Psa 89:2-4, 19-37; Jer 33:15-17, Jer 33:26; Eze 34:23, Eze 34:24; Eze 37:24, Eze 37:25; Hos 3:5; Amo 9:11; Zec 12:8

mercies : ""Gr. τα οσια [Strong’ s G3743], holy, or just, things; which word the LXX, both in the place of Isa 55:3, and in many others, use for that which is in the Heb. mercies.""

TSK: Act 13:35

in : Act 2:27-31; Psa 16:10

to see : Act 13:36, Act 13:37; Psa 49:9, Psa 89:48; Luk 2:26; Joh 3:36, Joh 8:51; Heb 11:5

TSK: Act 13:36

served : etc. or, in his own age served the will of God, Act 13:22; 1Ch 11:2, 1Ch 13:2-4, 1Ch 15:12-16, 1Ch 15:25-29, 1Ch 18:14, 22:1-29:30; Psa 78:71, Psa 78:72

fell : Act 7:60; 2Sa 7:12; 1Ki 2:10; 1Co 15:6, 1Co 15:18; 1Th 4:13

and was : Act 2:29; 1Ch 17:11; 2Ch 9:31, 2Ch 12:16, 2Ch 21:1, 2Ch 26:23

and saw : Gen 3:19; Job 17:14, Job 19:26, Job 19:27, Job 21:26; Psa 49:9, Psa 49:14; Joh 11:39; 1Co 15:42-44, 1Co 15:53, 1Co 15:54

TSK: Act 13:37

Act 13:30, Act 2:24

TSK: Act 13:38

it : Act 2:14, Act 4:10, Act 28:28; Eze 36:32; Dan 3:18

that : Act 2:38, Act 5:31, Act 10:43; Psa 32:1, Psa 130:4, Psa 130:7; Jer 31:34; Dan 9:24; Mic 7:18-20; Zec 13:1; Luk 24:47; Joh 1:29; 2Co 5:18-21; Eph 1:7, Eph 4:32; Col 1:14; Heb 8:6, Heb 8:12, Heb 8:13, Heb 9:9-14, Heb 9:22, Heb 10:4-18; 1Jo 2:1, 1Jo 2:2, 1Jo 2:12

TSK: Act 13:39

by : Isa 53:11; Hab 2:4; Luk 18:14; Joh 5:24; Rom 3:24-30, Rom 4:5-8, Rom 4:24, Rom 5:1, Rom 5:9; Rom 8:1, Rom 8:3, Rom 8:30-34, Rom 10:10; 1Co 6:11; Gal 2:16, Gal 3:8

from which : Job 9:20, Job 25:4; Psa 143:2; Jer 31:32; Luk 10:25, Luk 10:28; Joh 1:17; Rom 3:19; Rom 4:15, Rom 5:20, Rom 7:9-11, Rom 8:3, Rom 9:31, Rom 10:4; Gal 2:16, Gal 2:19, Gal 3:10-12, Gal 3:21-25, Gal 5:3; Phi 3:6-9; Heb 7:19, Heb 9:9, Heb 9:10, Heb 10:4, Heb 10:11

TSK: Act 13:40

Beware : Mal 3:2, Mal 4:1; Mat 3:9-12; Heb 2:3, Heb 3:12, Heb 12:25

which : Isa 29:14; Hab 1:5

TSK: Act 13:41

ye despisers : Pro 1:24-32, Pro 5:12; Isa 5:24, Isa 28:14-22; Luk 16:14, Luk 23:35; Heb 10:28-30

for : Act 13:47, Act 3:23, Act 6:14, Act 22:21; Isa 65:15; Dan 9:26, Dan 9:27; Mat 8:10,Mat 8:11, Mat 21:41-44; Mat 22:7-10, Mat 23:34-38; Luk 19:42-44, Luk 21:20-26; Rom 11:7-14; Eph 3:3-8; Col 1:26, Col 1:27; 1Th 2:16; 1Pe 4:17

TSK: Act 13:42

the Gentiles : Act 10:33, Act 28:28; Eze 3:6; Mat 11:21, Mat 19:30

the next sabbath : Gr. in the week between, or, in the sabbath between, Act 13:44

TSK: Act 13:43

and religious : Act 2:10, Act 6:5

followed : Act 17:34, Act 19:9

persuaded : Act 11:23, Act 14:22, Act 19:8, Act 28:23; Joh 8:31, Joh 8:32, Joh 15:5-10; 2Co 5:11, 2Co 6:1; Gal 5:1; Phi 3:16, Phi 4:1; Col 1:23, Col 1:28; 1Th 3:3-5; Heb 6:11, Heb 6:12, Heb 12:15; 2Pe 3:14, 2Pe 3:17, 2Pe 3:18; 1Jo 2:28; 2Jo 1:9

the grace : Act 14:3; Rom 3:24, Rom 5:2, Rom 5:21, Rom 11:6; Gal 5:4; Eph 2:8; Tit 2:11; Heb 13:9; 1Pe 5:12

TSK: Act 13:44

came : Gen 49:10; Psa 110:3; Isa 11:10, Isa 60:8

TSK: Act 13:45

they : Act 5:17 *marg. Act 17:5; Gen 37:11; Num 11:29; Ecc 4:4; Isa 26:11; Mat 27:18; Luk 15:25-30; Rom 1:29; 1Co 3:3; Gal 5:21; Jam 3:14-16, Jam 4:5

spake : Act 6:9, Act 6:10, Act 18:6, Act 19:9; Mat 23:13; 1Pe 4:4; Jud 1:10

TSK: Act 13:46

waxed : Act 4:13, Act 4:29-31; Pro 28:1; Rom 10:20; Eph 6:19, Eph 6:20; Phi 1:14; Heb 11:34

It was : Act 13:26, Act 3:26, Act 18:5, Act 26:20; Mat 10:6; Luk 24:47; Joh 4:22; Rom 1:16, Rom 2:10; Rom 9:4, Rom 9:5

seeing : Act 7:51; Exo 32:9, Exo 32:10; Deu 32:21; Isa 49:5-8; Mat 10:13-15, Mat 21:43, Mat 22:6-10; Luk 14:16-24; Joh 1:11; Rom 10:19-21, Rom 11:11-13

turn : Act 18:6, Act 28:28; Isa 55:5

TSK: Act 13:47

so : Act 1:8, Act 9:15, Act 22:21, Act 26:17, Act 26:18; Mat 28:19; Mar 16:15; Luk 24:47

I have : Act 26:23; Isa 42:1, Isa 42:6, Isa 49:6, Isa 60:3; Luk 2:32

that thou : Act 15:14-16; Psa 22:27-29, Psa 67:2-7, Psa 72:7, Psa 72:8, Psa 96:1, Psa 96:2, Psa 98:2, Psa 98:3, Psa 117:1, Psa 117:2; Isa 2:1-3, Isa 24:13-16, Isa 42:9-12, Isa 45:22, Isa 52:10, Isa 59:19, Isa 59:20; Jer 16:19; Hos 1:10; Amo 9:12; Mic 4:2, Mic 4:3, Mic 5:7; Zep 3:9, Zep 3:10; Zec 2:11, Zec 8:20-23; Mal 1:11

TSK: Act 13:48

they : Act 13:42, Act 2:41, Act 8:8, Act 15:31; Luk 2:10-11; Rom 15:9-12

glorified : Psa 138:2; 2Th 3:1

and as : Act 2:47; Joh 10:16, Joh 10:26, Joh 10:27, Joh 11:52; Rom 8:30, Rom 11:7; Eph 1:19, Eph 2:5-10; 2Th 2:13, 2Th 2:14

ordained : Act 15:2, Act 20:13, Act 22:10, Act 28:23; Mat 28:16; Luk 7:8; Rom 13:1; 1Co 16:15 *Gr.

TSK: Act 13:49

was : Act 6:7, Act 9:42, Act 12:24, Act 19:10,Act 19:26; Phi 1:13, Phi 1:14

TSK: Act 13:50

the Jews : Act 13:45, Act 6:12, Act 14:2, Act 14:19, Act 17:13, Act 21:27; 1Ki 21:25

devout : Act 13:43, Act 2:5; Rom 10:2

honourable : 1Co 1:26-29; Jam 2:5, Jam 2:6

and raised : Act 8:1; Mat 10:23; 2Ti 3:11

and expelled : Act 16:37-39; Isa 66:5; Amo 7:12; Mar 5:17

TSK: Act 13:51

they : Act 18:6; Mat 10:14; Mar 6:11; Luk 9:5

Iconium : Act 14:1, Act 14:19, Act 14:21, Act 16:2

TSK: Act 13:52

were : Act 2:46, Act 5:41; Mat 5:12; Luk 6:22, Luk 6:23; Joh 16:22, Joh 16:23; Rom 5:3, Rom 14:17, Rom 15:13; 2Co 8:2; 1Th 1:6; Jam 1:2; 1Pe 1:6-8, 1Pe 4:13

with the : Act 2:4, Act 4:31; Gal 5:22; Eph 5:18-20

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Act 13:15

And after the reading of the law and the prophets - See notes on Luk 4:16.

The rulers of the synagogue - Those were persons who had the general charge of the synagogue and its service, to keep everything in order, and to direct the affairs of public worship. They designated the individuals who were to read the Law; and called on those whom they pleased to address the people, and had the power also of inflicting punishment, and of excommunicating, etc. (Schleusner), Mar 5:22, Mar 5:35-36, Mar 5:38; Luk 8:49; Luk 13:14; Act 18:8, Act 18:17. Seeing that Paul and Barnabas were Jews, though strangers, they sent to them, supposing it probable that they would wish to address their brethren.

Men and brethren - An affectionate manner of commencing a discourse, recognizing them as their own countrymen, and as originally of the same religion.

Say on - Greek: "speak!"

Barnes: Act 13:16

Men of Israel - Jews. The design of this discourse of Paul was to introduce to them the doctrine that Jesus was the Messiah. To do this, he evinced his usual wisdom and address. To have commenced at once on this would have probably excited their prejudice and rage. He therefore pursued a train of argument which showed that he was a firm believer in the Scriptures; that he was acquainted with the history and promises of the Old Testament; and that he was not disposed to call in question the doctrines of their fathers. The passage which had been read had probably given occasion for him to pursue this train of thought. By going over, in a summary way, their history, and recounting the former dealings of God with them, he showed them that he believed the Scriptures; that a promise had been given of a Messiah; and that he had actually come according to the promise.

Ye that fear God - Probably proselytes of the gate, who had not yet been circumcised, but who had renounced idolatry, and were accustomed to worship with them in their synagogues.

Give audience - Hear.

Barnes: Act 13:17

The God of this people - Who has manifested himself as the special friend and protector of this nation. This implied a belief that he had been particularly their God; a favorite doctrine of the Jews, and one that would conciliate their favor toward Paul.

Of Israel - The Jews.

Chose our fathers - Selected the nation to be a chosen and special people to himself, Deu 7:6-7.

And exalted the people - Raised them up from a low and depressed state of bondage, to freedom, and to special privileges as a nation.

When they dwelt as strangers in the land of Egypt - ἐν τῇ παροικίᾳ en tē paroikia . This properly refers to their dwelling there as foreigners. They were always strangers there in a strange land. It was not their home. They never mingled with the people; never became constituent parts of the government; never used their language; never united with their usages and laws. They were a strange, separate, depressed people there; not less so than Africans are strangers and foreigners a depressed and degraded people in this land (America), Gen 36:7; Exo 6:4; Exo 22:21; Exo 23:9; Lev 19:34; Deu 10:19.

And with an high arm - This expression denotes "great power."The arm denotes "strength,"as that by which we perform anything. A high arm, an arm lifted up, or stretched out, denotes that "strength exerted to the utmost."The children of Israel are represented as having been delivered with an "outstretched arm,"Deu 26:8; Exo 6:6. "With a strong hand,"Exo 6:1. Reference is made in these places to the plagues inflicted on Egypt, by which the Israelites were delivered; to their passage through the Red Sea; to their victories over their enemies, etc.

Barnes: Act 13:18

And about the time of forty years - They were this time going from Egypt to the land of Canaan. Exo 16:35; Num 33:38.

Suffered he their manners - This passage has been very variously rendered. See the margin. Syriac, "He nourished them,"etc. Arabic, "He blessed them, and nourished them,"etc. The Greek word is not elsewhere used in the New Testament. It properly means to tolerate, or endure the conduct of anyone, implying that that conduct is evil, and tends to provoke to punishment. This is doubtless its meaning here. Probably Paul referred to the passage in Deu 1:31, "The Lord thy God bare thee."But instead of this word, ἐτροποφόρησεν etropophorēsen to bear with, many mss. read ἐτροφοφόρησεν etrofoforēsen ), "he sustained or nourished."This reading was followed by the Syriac, Arabic, and has been admitted by Griesbach into the text. This is also found in the Septuagint, in Deu 1:31, which place Paul doubtless referred to. This would well suit the connection of the passage; and a change of a single letter might easily have occurred in a ms. It adds to the probability that this is the true reading, that it accords with Deu 1:31; Num 11:12; Deu 32:10. It is furthermore not probable that Paul would have commenced a discourse by reminding them of the obstinacy and wickedness of the nation. Such a course would rather tend to exasperate than to conciliate; but by reminding them of the mercies of God to them, and showing them that He had been their protector, he was better fitting them for his main purpose - that of showing them the kindness of the God of their fathers in sending to them a Saviour.

In the wilderness - The desert through which they passed in going from Egypt to Canaan.

Barnes: Act 13:19

And when he had destroyed - Subdued, cast out, or extirpated them as nations. It does not mean that all were put to death, for many of them were left in the land; but that they were subdued as nations, they were broken up and overcome, Deu 7:1, "And hath cast out many nations before them,"etc.

Seven nations - The Hittites, the Girgashites, the Amorites, the Canaanites, the Perizzites, the Hivites, and the Jebusites, Deu 7:1; Jos 3:10; Neh 9:8.

In the land of Canaan - The whole land Was called by the name of one of the principal nations. This was the promised land; the holy land, etc.

He divided ... - See an account of this in Jos. 14\endash 15: The lot was often used among the Jews to determine important questions. See the note at Act 1:26.

Barnes: Act 13:20

He gave unto them judges - Men who were raised up in an extraordinary manner to administer the affairs of the nation, to defend it from enemies, etc. See Jdg 2:16.

About the space of four hundred and fifty years - This is a most difficult passage, and has exercised all the ingenuity of chronologists. The ancient versions agree with the present Greek text. The difficulty has been to reconcile it with what is said in 1Ki 6:1, "And it came to pass in the four hundred and eightieth year after the children of Israel were come out of the land of Egypt, in the fourth year of Solomon’ s reign over Israel ...he began to build the house of the Lord."Now if to the 40 years that the children of Israel were in the wilderness there be added the 450 said in Acts to have been passed under the administration of the judges, and about 17 years of the time of Joshua, 40 years for Samuel and the reign of Saul together, and 40 years for the reign of David, and three years of Solomon before he began to build the temple, the sum will be 590 years, a period greater by 110 years than that mentioned in 1Ki 6:1. Various ways have been proposed to meet the difficulty. Doddridge renders it, "After these transactions, (which lasted) 450 years, he gave them a series of judges,"etc., reckoning from the birth of Isaac, and supposing that Paul meant to refer to this whole time. But to this there are serious objections:

(1) It is a forced and constrained interpretation, and one manifestly made to meet a difficulty.

\caps1 (2) t\caps0 here is no propriety in commencing this period at the birth of Isaac. That was in no manner remarkable, so far as Paul’ s narrative was concerned; and Paul had not even referred to it. This same solution is offered also by Calovius, Mill, and DeDieu. Luther and Beza think it should be read 300 instead of 400. But this is a mere conjecture, without any authority from mss. Vitringa and some others suppose that the text has been corrupted by some transcriber, who has inserted this without authority. But there is no evidence of this; and the mss. and ancient versions are uniform. None of these explanations are satisfactory. In the solution of the difficulty we may remark:

(1) That nothing is more perplexing than the chronology of ancient facts. The difficulty is found in all writings; in profane as well as sacred. Mistakes are so easily made in transcribing numbers, where letters are used instead of writing the words at length, that we are not to wonder at such errors.

(2) Paul would naturally use the chronology which was in current, common use among the Jews. It was not his business to settle such points; but he would speak of them as they were usually spoken of, and refer to them as others did.

\caps1 (3) t\caps0 here is reason to believe that what is mentioned here was the common chronology of his time. It accords remarkably with that which is used by Josephus. Thus, ( Antiq. , book 7, chapter 3, section 1), Josephus says expressly that Solomon "began to build the temple in the fourth year of his reign, 592 years after the exodus out of Egypt,"etc. This would allow 40 years for their being in the wilderness, 17 years for Joshua, 40 for Samuel and Saul, 40 for the reign of David, and 452 years for the time of the judges and the times of anarchy that intervened. This remarkable coincidence shows that this was the chronology which was then used, and which Paul had in view.

\caps1 (4) t\caps0 his chronology has the authority, also, of many eminent names. See Lightfoot and Boyle’ s Lectures, Acts 20. In what way this computation of Josephus and the Jews originated it is not necessary here to inquire. It is a sufficient solution of the difficulty that Paul spake in their usual manner, without departing from his regular object by settling a point of chronology.

Barnes: Act 13:21

And afterward they desired a king - See 1Sa 8:5; Hos 13:10. It was predicted that they would have a king, Deu 17:14-15.

Saul, the son of Cis - is the Greek mode of writing the Hebrew name Kish. In the Old Testament it is uniformly written as "Kish,"and it is to be regretted that this has not been retained in the New Testament. See 1Sa 9:1.

By the space of forty years - During forty years. The Old Testament has not mentioned the time during which Saul reigned. Josephus says ( Antiq. , book 6, chapter 14, section 9) that he reigned for 18 years while Samuel was alive, and 22 years after his death. But Dr. Doddridge (note in loco) has shown that this cannot be correct, and that he probably reigned, as some copies of Josephus have it, but two years after the death of Samuel. Many critics suppose that the term of 40 years mentioned here includes also the time in which Samuel judged the people. This supposition does not violate the text in this place, and may be probable. See Doddridge and Grotius on the place.

Barnes: Act 13:22

And when he had removed him - This was done because he rebelled against God in sparing the sheep and oxen and valuable property of Amalek, together with Agag the king, when he was commanded to destroy all, 1 Sam. 15:8-23. He was put to death in a battle with the Philistines, 1Sa 31:1-6. The phrase "when he removed him"refers probably to his rejection as a king, and not to his death; for David was anointed king before the death of Saul, and almost immediately after the rejection of Saul on account of his rebellion in the business of Amalek. See 1Sa 16:12-13.

He gave testimony - He bore witness, 1Sa 13:14.

I have found David ... - This is not quoted literally, but contains the substance of what is expressed in various places. Compare 1Sa 13:14, with Psa 89:20, and 1Sa 16:1, 1Sa 16:12.

A man after mine own heart - This expression is found in 1Sa 13:14. The connection shows that it means simply a man who would not be rebellious and disobedient as Saul was, but would do the will of God and keep his commandments. This refers, doubtless, rather to the public than to the private character of David; to his character as a king. It means that he would make the will of God the great rule and law of his reign, in contradistinction from Saul, who, as a king, had disobeyed God. At the same time it is true that the prevailing character of David, as a pious, humble, devoted man, was that he was a man after God’ s own heart, and was beloved by him as a holy man. He had faults; he committed sin; but who is free from it? He was guilty of great offences; but he also evinced, in a degree equally eminent, repentance (see Ps. 51); and not less in his private than his public character did he evince those traits which were prevailingly such as accorded with the heart, that is, the earnest desires, of God.

Which shall fulfill all my will - Saul had not done it. He had disobeyed God in a case where he had received an express command. The characteristic of David would be that he would obey the commands of God. That David did this - that he maintained the worship of God, opposed idolatry, and sought to promote universal obedience to God among the people is expressly recorded of him, 1Ki 14:8-9, "And thou Jeroboam hast not been as my servant David, who kept my commandments, and who followed me with all his heart, to do that only which was right in mine eyes,"etc., 1Ki 15:3, 1Ki 15:5.

Barnes: Act 13:23

Of this man’ s seed - Of his posterity.

According to his promise - See the notes on Act 2:30.

Raised unto Israel - See the notes on Act 2:30.

A Saviour, Jesus - See the notes on Mat 1:21.

Barnes: Act 13:24

When John had first preached ... - After John had preached and prepared the way, Mat. 3:

Barnes: Act 13:25

And as John fulfilled his course - As he was engaged in completing his work. His ministry is called a course or race, that which was to be run, or completed.

He said ... - These are not the precise words which the evangelists have recorded, but the sense is the same. See the Joh 1:20 note; Mat 3:11 note.

Barnes: Act 13:26

Men and brethren - Paul now exhorts them to embrace the Lord Jesus as the Messiah. He uses, therefore, the most respectful and fraternal language.

Children of the stock of Abraham - Descendants of Abraham; you who regard Abraham as your ancestor. He means here to address particularly the native-born Jews; and this appellation is used because they valued themselves highly on account of their descent from Abraham (see the notes on Mat 3:9); and because the promise of the Messiah had been specially given to him.

And whosoever ... - Proselytes. See the notes on Act 13:16.

Is the word of this salvation sent - This message of salvation. It was sent particularly to the Jewish people. The Saviour was sent to that nation Mat 15:24; and the design was to offer to them first the message of life. See the notes on Act 13:46.

Barnes: Act 13:27

Because they knew him not - The statement in this verse is designed, not to reproach the Jews at Jerusalem, but to introduce the fact that Jesus had died, and had risen again. With great wisdom and tenderness, Paul speaks of the murderers of the Saviour in such a manner as not to exasperate, but, as far as possible, to mitigate their crime. There was sufficient guilt in the murder of the Son of God to fill the nation with alarm, even after all that could be said to mitigate the deed. See Act 2:23, Act 2:36-37. When Paul says, "They knew him not,"he means that they did not know him to be the Messiah (see 1Co 2:8); they were ignorant of the true meaning of the prophecies of the Old Testament; they regarded him as an impostor. See the notes on Act 3:17.

Nor yet the voices of the prophets - The meaning of the predictions of the Old Testament respecting the Messiah. They expected a prince and a conqueror, but did not expect a Messiah that was poor and despised; that was a man of sorrows and that was to die on a cross.

Which are read every sabbath-day - In the synagogues. Though the Scriptures were read so constantly, yet they were ignorant of their true meaning. They were blinded by pride, and prejudice, and preconceived opinions. People may often in this way read the Bible a good part of their lives and never understand it.

They have fulfilled them ... - By putting him to death they have accomplished what was foretold.

Barnes: Act 13:28

And though they found ... - They found no crime which deserved death. This is conclusively shown by the trial itself. After all their efforts; after the treason of Judas; after their employing false witnesses; still no crime was laid to his charge. The Sanhedrin condemned him for blasphemy; and yet they knew that they could not substantiate the charge before Pilate, and they therefore endeavored to procure his condemnation on the ground of sedition. Compare Luk 22:70-71, with Luk 23:1-2.

Yet desired they Pilate ... - Mat 27:1-2; Luk 23:4-5.

Barnes: Act 13:29

They took him down ... - That is, it was done by the Jews. Not that it was done by those who put him to death, but by Joseph of Arimathea, and by Nicodemus, who were Jews. Paul is speaking of what was done to Jesus by the Jews at Jerusalem; and he does not affirm that the same persons put him to death and laid him in a tomb, but that all this was done by Jews. See Joh 19:38-39.

Barnes: Act 13:30

But God raised him ... - See the notes on Act 2:23-24.

Barnes: Act 13:31

And he was seen - See the notes at the end of Matthew.

Many days - Forty days, Act 1:3.

Of them which came up - By the apostles particularly. He was seen by others; but they are especially mentioned as having been chosen for this object, to bear witness to him, and as having been particularly qualified for it.

Barnes: Act 13:32

And we - We who are here present. Paul and Barnabas.

Declare unto you glad tidings - We preach the gospel the good news. To a Jew, nothing could be more grateful intelligence than that the Messiah had come; to a sinner convinced of his sins nothing can be more cheering than to hear of a Saviour.

The promise ... - The promise here refers to all that had been spoken in the Old Testament respecting the advent, sufferings, death, and resurrection of Christ.

Barnes: Act 13:33

God hath fulfilled - God has completed or carried into effect by the resurrection of Jesus. He does not say that every part of the promise had reference to his resurrection; but his being raised up completed or perfected the fulfillment of the promises which had been made respecting him.

In the second psalm - Act 13:7.

Thou art my Son - This psalm has been usually understood as referring to the Messiah. See the notes on Act 4:25.

This day have I begotten thee - It is evident that Paul uses the expression here as implying that the Lord Jesus is called the Son of God because he raised him up from the dead, and that he means to imply that it was for this reason that he is so called. This interpretation of an inspired apostle fixes the meaning of this passage in the psalm, and proves that it is not there used with reference to the doctrine of eternal generation, or to his incarnation, but that he is called his Son because he was raised from the dead. And this interpretation accords with the scope of the psalm. In Act 13:1-3 the psalmist records the combination of the rulers of the earth against the Messiah, and their efforts to cast off his reign. This was done, and the Messiah was rejected. All this pertains, not to his previous existence, but to the Messiah on the earth. In Act 13:4-5, the psalmist shows that their efforts would not be successful; that God would laugh at their designs; that is, that their plans should not succeed.

In Act 13:6-7, he shows that the Messiah would be established as a king; that this was the fixed decree, and that he had been begotten for this. All this is represented as subsequent to the raging of the pagan, and to the counsel of the kings against him, and must, therefore, refer, not to his eternal generation or his incarnation, but to something succeeding his death; that is, to his resurrection, and his establishment as King at the right hand of God. This interpretation by the apostle Paul proves, therefore, that this passage is not to be used to establish the doctrine of the eternal generation of Christ. Christ is called the Son of God for various reasons. In Luk 1:35, because he was begotten by the Holy Spirit. In this place, on account of his resurrection. In Rom 1:4 it is also said that he was declared to be the Son of God by the resurrection from the dead. See the notes on that place. The resurrection from the dead is represented as in some sense the beginning of life, and it is with reference to this that the terms "Son,"and "begotten from the dead,"are used, as the birth of a child is the beginning of life. Thus, Christ is said, Col 1:18, to be "the first-born from the dead"; and thus, in Rev 1:5; he is called "the firsthegotten of the dead"; and with reference to this renewal or beginning of life he is called a Son. In whatever other senses he is called a Son in the New Testament, yet it is here proved:

(1) That he is called a Son from his resurrection; and,

(2) That this is the sense in which the expression in the psalm is to be used.

This day - The words "this day"would naturally, in the connection in which they are found, refer to the time when the "decree"was made. The purpose was formed before Christ came into the world; it was executed or carried into effect by the resurrection from the dead. See the notes on Psa 2:7.

Have I begotten thee - This evidently cannot be understood in a literal sense. It literally refers to the relation of an earthly father to his children; but in no such sense can it be applied to the relation of God the Father to the Son. It must, therefore, be figurative. The word sometimes figuratively means "to produce, to cause to exist in any way"; 2Ti 2:23, "Unlearned questions avoid, knowing that they do gender (beget) strifes."It refers also to the labors of the apostles in securing the conversion of sinners to the gospel: 1Co 4:15, "In Christ Jesus I have begotten you through the gospel"; Phm 1:10, Whom (Onesimus) I have begotten in my bonds. It is applied to Christians: Joh 1:13, "Which were born (begotten), not of blood, etc., but of God"; Joh 3:3, Except a man be born (begotten) again,"etc. In all these places it is used in a figurative sense to denote "the commencement of spiritual life by the power of God; so raising up stoners from the death of sin, or so producing spiritual life that they should sustain to him the relation of sons."Thus, he raised up Christ from the dead, and imparted life to his body; and hence, he is said figuratively to have begotten him from the dead, and thus sustains toward the risen Saviour the relation of father. Compare Col 1:18; Rev 1:5; Heb 1:5.

Barnes: Act 13:34

And as concerning - In further proof of this. To show that he actually did it, he proceeds to quote another passage of Scripture.

No more to return to corruption - The word "corruption"is usually employed to denote "putrefaction, or the mouldering away of a body in the grave; its returning to its native dust."But it is certain (Act 13:35. See the notes on Act 2:27) that the body of Christ never in this sense saw corruption. The word is therefore used to denote "death, or the grave, the cause and place of corruption."The word is thus used in the Septuagint. It means here simply that he should not die again.

He said on this wise - He said thus ὅυτως houtōs .

I will give you - This quotation is made from Isa 55:3. It is quoted from the Septuagint, with a change of but one word, not affecting the sense. In Isaiah the passage does not refer particularly to the resurrection of the Messiah, nor is it the design of Paul to affirm that it does. His object in this verse is not to prove that he would rise from the dead, but that, being risen, he would not again die. That the passage in Isaiah refers to the Messiah there can be no doubt, Act 13:1, Act 13:4. The passage here quoted is an address to the people, an assurance to them that the promise made to David would be performed, a solemn declaration that he would make an everlasting covenant with them through the Messiah, the promised descendant of David.

The sure mercies of David - The word "mercies"here refers to the promise made to David; the mercy or favor shown to him by promising to him a successor that should not fail to sit on his throne, 2Sa 7:16; Psa 89:4-5; Psa 132:11-12. These mercies and promises are called "sure,"as being true or unfailing; they would certainly be accomplished. Compare 2Co 1:20. The word "David"here does not refer, as many have supposed, to the Messiah, but to the King of Israel. God made to David a promise, a certain pledge; he bestowed on him this special mercy, in promising that he should have a successor who should sit forever on his throne. This promise was understood by the Jews, and is often referred to in the New Testament, as relating to the Messiah. Paul here says that that promise is fulfilled. The only question is how it refers to the subject on which he was discoursing. The point was not mainly to prove his resurrection, but to show particularly that he would never die again, or that he would forever live and reign. And the argument is, that as God had promised that David should have a successor who should sit forever on his throne, and as this prediction now terminated in the Messiah, the Lord Jesus, it followed that, as that promise was sure and certain, he would never die again. He must live if the promise was fulfilled. And though he had been put to death, yet under that general promise there was a certainty that he would live again. It was impossible, the meaning is, that the Messiah, the promised successor of David, the perpetual occupier of his throne, should remain under the power of death. Under this assurance the church now reposes its hopes. Zion’ s King now lives, ever able to vindicate and save his people.

Barnes: Act 13:35

Wherefore - Διὸ Dio . To the same intent or end. In proof of the same thing - that he must rise and live forever.

He saith - God says by David, or David spake the promises made by God.

In another psalm - Psa 16:10.

Thou wilt not suffer ... - See this explained in the notes on Act 2:27.

Barnes: Act 13:36

For David ... - This verse is designed to show that the passage in Psa 16:1-11; could not refer to David, and must therefore relate to some other person. In Act 13:37 it is affirmed that this could refer to no one, in fact, but to the Lord Jesus.

After he had served his own generation - See the margin. Syriac, "David in his own generation having served the will of God, and slept,"etc. Arabic, "David served in his own age, and saw God."The margin probably most correctly expresses the sense of the passage. To serve a generation, or an age, is an unusual and almost unintelligible expression.

Fell on sleep - Greek: "slept,"that is, "died."This is the usual word to denote "the death of saints."It is used of David in 1Ki 2:10. See notes on Mat 27:52.

And was laid unto ... - And was buried with his fathers, etc., 1Ki 2:10.

And saw corruption - Remained in the grave, and returned to his native dust. See this point argued more at length by Peter in Act 2:29-31, and explained in the notes on that place.

Barnes: Act 13:37

But he, whom God raised again - The Lord Jesus.

Saw no corruption - Was raised without undergoing the usual change that succeeds death. As David had returned to corruption, and the Lord Jesus had not, it followed that this passage in Psa 16:1-11 referred to the Messiah.

Barnes: Act 13:38

Be it known ... - Paul, having proved his resurrection, and shown that he was the Messiah, now states the benefits that were to be derived from his death.

Through this man - See the notes on Luk 24:47.

Barnes: Act 13:39

And by him - By means of him; by his sufferings and death.

All that believe - See the notes on Mar 16:16.

Are justified - Are regarded and treated as if they were righteous. They are pardoned, and admitted to the favor of God, and treated as if they had not offended. See this point explained in the notes on Rom 1:17; Rom 3:24-25; Rom 4:1-8.

From all things - From the guilt of all offences.

From which ye could not ... - The Law of Moses commanded what was to be done. It appointed sacrifices and offerings as typical of a greater sacrifice. But those sacrifices could not take away sin. See the notes on Heb 9:7-14; Heb 10:1-4, Heb 10:11. The design of the Law was not to reveal a way of pardon. That was reserved to be the unique purpose of the gospel.

The law of Moses - The commands and institutions which he, under the direction of God, established.

Barnes: Act 13:40

Beware, therefore - Avoid what is threatened. It will come on some; and Paul exhorted his hearers to beware lest it should come on them. It was the more important to caution them against this danger, as the Jews held that they were safe.

Lest that come - That calamity; that threatened punishment.

In the prophets - In that part of the Scriptures called "the Prophets."The Jews divided the Old Testament into three parts, of which "the Book of the Prophets"was one. See the notes on Luk 24:44. The place where this is recorded is Hab 1:5. It is not taken from the Hebrew, but substantially from the Septuagint. The original design of the threatening was to announce the destruction that would come upon the nation by the Chaldeans. The original threatening was fulfilled. But it was as applicable to the Jews in the time of Paul as in the time of Habakkuk. The principle of the passage is, that if they held in contempt the doings of God, they would perish. The work which God was to do by means of the Chaldeans was so fearful, so unusual, and so remarkable, that they would not believe it in time to avoid the calamity. In the same way, the manner in which God gave the Messiah was so little in accordance with their expectation, that they might see it, yet disbelieve it; that they might have the fullest proof, and yet despise it; that they might wonder, and be amazed and astonished, and yet refuse to believe it, and be destroyed.

Barnes: Act 13:41

Behold, ye despisers - Hebrew, "Behold, ye among the pagan."The change from this expression to "ye despisers"was made by the Septuagint translators by a very slight alteration in the Hebrew word - probably from a variation in the copy which they used. It arose from reading בּוגדים bowg^a diym instead of בגּוים bagowyim . The Syriac, the Arabic, as well as the Septuagint, follow this reading.

And wonder - Hebrew, "And regard, and wonder marvelously."

And perish - Thin is not in the Hebrew, but is in the Septuagint and the Arabic. The word means literally "to be removed from the sight; to disappear; and then to corrupt, defile, destroy,"Mat 6:16, Mat 6:19. The word, however, may mean "to be suffused with shame; to be overwhelmed and confounded"(Schleusner); and it may perhaps have this meaning here, corresponding to the Hebrew. The word used here is not what is commonly employed to denote "eternal perdition,"though Paul seems to use it with reference to their destruction for rejecting the gospel.

For I work a work - I do a thing. The thing to which the prophet Habakkuk referred was, that God would bring upon them the Chaldeans, that would destroy the temple and nation. In like manner Paul says that God in that time might bring upon the nation similar calamities. By rejecting the Messiah and his gospel, and by persevering in wickedness, they would bring upon themselves the destruction of the temple, the city, and the nation. It was this threatened destruction doubtless to which the apostle referred.

Which ye shall in no wise believe - Which you will not believe. So remarkable, so unusual, so surpassing anything which had occurred. The original reference in Habakkuk is to the destruction of the temple by the Chaldeans; a thing which the Jews would not suppose could happen. The temple was so splendid; it had been so manifestly built by the direction of God; it had been so long under his protection, that they would suppose that it could not be given into the hands of their enemies to be demolished; and even though it were predicted by a prophet of God, still they would not believe it. The same feelings the Jews would have respecting the temple and city in the time of Paul. Though it was foretold by the Messiah, yet they were so confident that it was protected by God, that they would not believe that it could possibly be destroyed. The same infatuation seems to have possessed them during the siege of the city by the Romans.

Though a man ... - Though it be plainly predicted. We may learn:

(1) That people may be greatly amazed and impressed by the doings or works of God, and yet be destroyed.

\caps1 (2) t\caps0 here may be a prejudice so obstinate that even a divine revelation will not remove it.

\caps1 (3) t\caps0 he fancied security of sinners will not save them.

\caps1 (4) t\caps0 here are people who will not believe in the possibility of their being lost, though it be declared by prophets, by apostles, by the Saviour, and by God. They will still remain in fancied security, and suffer nothing to alarm or rouse them. But,

(5) As the fancied security of the Jew furnished no safety against the Babylonians or the Romans, so it is true that the indifference and unconcern of sinners will not furnish any security against the dreadful wrath of God. Yet there are multitudes who live amidst the displays of God’ s power and mercy in the redemption of sinners, and who witness the effects of his goodness and truth in revivals of religion, who live to despise it all; who are amazed and confounded by it; and who perish.

Barnes: Act 13:42

And when the Jews ... - There is a great variety in the mss. on this verse, and in the ancient versions. Griesbach and Knapp read it, "And when they were gone out, they besought them that these words might be spoken, etc."The Syriac reads it, "When they departed from them, they sought from them that these words might be spoken to them on another Sabbath."The Arabic, "Some of the synagogue of the Jews asked of them that they would exhort the Gentiles with them, etc."If these readings be correct, then the meaning is, that some of the Jews exhorted the apostles to proclaim these truths at some other time, particularly to the Gentiles. The mss. greatly vary in regard to the passage, and it is, perhaps, impossible to determine the true reading. If the present reading in the English translation is to be regarded as genuine of which, however, there is very little evidence the meaning is, that a part of the Jews, perhaps a majority of them, rejected the message, and went out, though many of them followed Paul and Barnabas, Act 13:43.

The Gentiles besought - This expression is missing in the Vulgate, Coptic, Arabic, and Syriac versions, and in a great many mss. (Mill). It is omitted by Griesbach, Knapp, and others, and is probably spurious. Among other reasons which may be suggested why it is not genuine, this is one, that it is not probable that the Gentiles were in the habit of attending the synagogue. Those who attended there were called "proselytes."The expression, if genuine, might mean either that the Gentiles besought, or that they besought the Gentiles. The latter would be the more probable meaning.

The next sabbath - The margin has probably the correct rendering of the passage. The meaning of the verse is, that a wish was expressed that these doctrines might be repeated to them in the intermediate time before the next Sabbath.

Barnes: Act 13:43

When the congregation - Greek: when the synagogue was dissolved.

Broken up - Dismissed. It does not mean that it was broken up by violence or disorder. It was dismissed in the usual way.

Many of the Jews - Probably the majority of them rejected the message. See Act 13:45. Still a deep impression was made on many of them.

And religious proselytes - See Act 13:16. Compare the notes on Mat 23:15. Greek: proselytes worshipping.

Persuaded them to continue ... - It would appear from this that they professedly received the truth and embraced the Lord Jesus. This success was remarkable, and shows the power of the gospel when it is preached faithfully to people.

In the grace of God - In his favor - in the faith, and prayer, and obedience which would be connected with his favor. The "gospel"is called the grace (favor) of God and they were exhorted to persevere in their attachment to it.

Barnes: Act 13:44

And the next sabbath-day - This was the regular day for worship, and it was natural that a greater multitude should convene on that day than on the other days of the week.

Came almost the whole city - Whether this was in the synagogue is not affirmed; but it is probable that that was the place where the multitude convened. The news of the presence of the apostles, and of their doctrines, had been circulated, doubtless, by the Gentiles who had heard them, and curiosity attracted the multitude to hear them. Compare the notes on Act 13:7.

Barnes: Act 13:45

They were filled with envy - Greek: "zeal."The word here denotes "wrath in dignation,"that such multitudes should be disposed to hear a message which they rejected, and which threatened to overthrow their religion.

Spake against - Opposed the doctrine that Jesus was the Messiah; that the Messiah would be humble, lowly, despised, and put to death.

Contradicting - Contradicting the apostles. This was evidently done in their presence, Act 13:46, and would cause great tumult and disorder.

And blaspheming - See the notes on Mat 9:3. The sense evidently is, that they reproached and vilified Jesus of Nazareth; they spake of him with contempt and scorn. To speak thus of him is denominated blasphemy, Luk 22:65. When people are enraged, they have little regard for the words which they utter, and care little how they may be regarded by God. When people attached themselves to a sect or a party, in religion or politics, and they have no good arguments to employ, they attempt to overwhelm their adversaries by bitter and reproachful words. People in the heat of strife, and in professed zeal for special doctrines, more frequently utter blasphemy than they are aware. Precious and pure doctrines are often thus vilified fled because we do not believe them; and the heart of the Saviour is pierced anew, and his cause bleeds, by the wrath and wickedness of his professed friends. Compare Act 18:6.

Barnes: Act 13:46

Waxed bold - Became bold; spake boldly and openly. They were not terrified by their strife, or alarmed by their opposition. The contradictions and blasphemies of sinners often show that their consciences are alarmed; that the truth has taken effect; and then is not the time to shrink, but to declare more fearlessly the truth.

It was necessary - It was so designed; so commanded. They regarded it as their duty to offer the gospel first to their own countrymen. See the notes on Luk 24:47.

Ye put it from you - You reject it.

And judge yourselves - By your conduct, by your rejecting it, you declare this. The word "judge"here does not mean they "expressed such an opinion,"or that "they regarded themselves"as unworthy of eternal life - for they thought just the reverse; but that by their conduct they condemned themselves. By such conduct they did, in fact, pass sentence on themselves, and show that they were unworthy of eternal life, and of having the offer of salvation any further made to them. Sinners by their conduct do, in fact, condemn themselves, and show that they are not only unfit to be saved, but that they have advanced so far in wickedness that there is no hope of their salvation, and no propriety in offering them, any further, eternal life. See the notes on Mat 7:6.

Unworthy ... - Unfit to be saved. They had deliberately and solemnly rejected the gospel, and thus shown that they were not suited to enter into everlasting life. We may remark here:

(1) When people, even but once, deliberately and solemnly reject the offers of God’ s mercy, it greatly endangers their salvation. The probability is, that they then put the cup of salvation forever away from themselves.

\caps1 (2) t\caps0 he gospel produces an effect wherever it is preached.

\caps1 (3) w\caps0 hen sinners are hardened, and spurn the gospel, it may often be the duty of ministers to turn their efforts toward others where they may have more prospect of success. A man will not long labor on a rocky, batten, sterile soil, when there is near him a rich and fertile valley that will abundantly reward the pains of cultivation.

Lo, we turn ... - We shall offer the gospel to them, and devote ourselves to seeking their salvation.

Barnes: Act 13:47

For so ... - Paul, as usual, appeals to the Scriptures to justify his course. Here he appeals to the Old Testament rather than to the command of the Saviour, because the Jews recognized the authority of their own Scriptures, while they would have turned in scorn from the command of Jesus of Nazareth.

I have set thee ... - I have constituted or appointed thee. This passage is found in Isa 49:6. See the notes on Isa 49:1-6.

To be a light - See the notes on Joh 1:4.

Of the Gentiles - This was in accordance with the uniform doctrines of Isaiah, Isa 42:1; Isa 54:3; Isa 60:3, Isa 60:5,Isa 60:16; Isa 61:6, Isa 61:9; Isa 62:2; Isa 66:12; compare Rom 15:9-12.

For salvation - To save sinners.

Unto the ends of the earth - To all lands; in all nations. See the notes on Act 1:8.

Barnes: Act 13:48

When the Gentiles heard this - Heard that the gospel was to be preached to them. The doctrine of the Jews had been that salvation was confined to themselves. The Gentiles rejoiced that from the mouths of Jews themselves they now heard a different doctrine.

They glorified the word of the Lord - They honored it as a message from God; they recognized and received it as the Word of God. The expression conveys the idea of praise on account of it, and of reverence for the message as the Word of God.

And as many as were ordained - ὅσοι ἦσαν τεταγμένοι hosoi ēsan tetagmenoi . Syriac, "Who were destined,"or constituted. Vulgate, "As many as were foreordained (quotquot erant praeordinati ) to eternal life believed."There has been much difference of opinion in regard to this expression. One class of commentators has supposed that it refers to the doctrine of election - to God’ s ordaining people to eternal life, and another class to their being disposed themselves to embrace the gospel - to those among them who did not reject and despise the gospel, but who were disposed and inclined to embrace it. The main inquiry is, what is the meaning of the word rendered "ordained"? The word is used only eight times in the New Testament: Mat 28:16, "Into a mountain where Jesus had appointed them"; that is, previously appointed - before his death; Luk 7:8, "For I also am a man set under authority"; appointed, or designated as a soldier, to be under the authority of another; Act 15:2, "They determined that Paul and Barnabas, etc., should go to Jerusalem"; Act 22:10, "It shall be told thee of all things which are appointed for thee to do"; Act 23:23, "And when they appointed him a day,"etc.: Rom 13:1, "the powers that be are ordained of God; 1Co 16:15, They have addicted themselves to the ministry of saints."The word τάσσω tassō , properly means "to place"- that is, to place in a certain rank or order. Its meaning is derived from arranging or disposing a body of soldiers in regular military order. In the places which have been mentioned above, the word is used to denote the following things:

(1) To command, or to designate, Mat 28:16; Act 22:10; Act 28:23.

\caps1 (2) t\caps0 o institute, constitute, or appoint, Rom 13:1; compare 2Sa 8:11; 1Sa 22:7.

\caps1 (3) t\caps0 o determine, to take counsel, to resolve, Act 15:2.

\caps1 (4) t\caps0 o subject to the authority of another, Luk 7:8.

\caps1 (5) t\caps0 o addict to; to devote to, 1Co 16:15. The meaning may be thus expressed:

(1) The word is never used to denote an internal disposition or inclination arising from one’ s own self. It does not mean that they disposed themselves to embrace eternal life.

\caps1 (2) i\caps0 t has uniformly the notion of an ordering, disposing, or arranging from without; that is, from some other source than the individual himself; as of a soldier, who is arranged or classified according to the will of the proper officer. In relation to these persons it means, therefore, that they were disposed or inclined to this from some other source than themselves.

\caps1 (3) i\caps0 t does not properly refer to an eternal decree, or directly to the doctrine of election - though that may be inferred from it; but it refers to their being then in fact disposed to embrace eternal life. They were then inclined by an influence from without themselves, or so disposed as to embrace eternal life. That this was done by the influence of the Holy Spirit is clear from all parts of the New Testament, Tit 3:5-6; Joh 1:13. It was not a disposition or arrangement originating with themselves, but with God.

\caps1 (4) t\caps0 his implies the doctrine of election. It was, in fact, that doctrine expressed in an act. It was nothing but God’ s disposing them to embrace eternal life. And that he does this according to a plan in his own mind a plan which is unchangeable as he himself is unchangeable is clear from the Scriptures. Compare Act 18:10; Rom 8:28-30; Rom 9:15-16, Rom 9:21, Rom 9:23; Eph 1:4-5, Eph 1:11. The meaning may be expressed in few words - who were then disposed, and in good earnest determined, to embrace eternal life, by the operation of the grace of God upon their hearts.

Eternal life - Salvation. See the notes on Joh 3:36.

Barnes: Act 13:50

But the Jews stirred up - Excited opposition.

Honourable women - See the notes on Mar 15:43. Women of influence, and connected with families of rank. Perhaps they were proselytes, and were connected with the magistrates of the city.

And raised persecution - Probably on the ground that they produced disorder. The aid of "chief men"has often been called into oppose revivals of religion, and to put a period, if possible, to the spread of the gospel.

Out of their coasts - Out of the regions of their country; out of their province.

Barnes: Act 13:51

But they shook off the dust ... - See the notes on Mat 10:14.

And came unto Iconium - This was the capital of Lycaonia. It is now called Konieh, and is the capital of Caramania. "Konieh extends to the east and south over the plain far beyond the walls, which are about two miles in circumference ... Mountains covered with snow rise on every side, excepting toward the east, where a plain, as flat as the desert of Arabia, extends far beyond the reach of the eye"(Capt. Kinnear). "Little, if anything, remains of Greek or Roman Iconium, if we except the ancient inscriptions and the fragments of sculptures which are built into the Turkish walls.""The city wall is said to have been erected by the Seljukian sultans: it seems to have been built from the ruins of more ancient buildings, as broken columns, capitals, pedestals, bas-reliefs, and other pieces of sculpture contribute toward its construction. It has 80 gates, of a square form, each known by a separate name, and, as well as most of the towers, embellished with Arabic inscriptions ... I observed a few Greek characters on the walls, but they were in so elevated a situation that I could not decipher them"(Capt. Kinneir). See Colonel Leake’ s description; and also the work of Col. Chesney (1850) on the Euphrates Expedition, vol. i, p. 348, 349.

Barnes: Act 13:52

And the disciples - The disciples in Antioch.

Were filled with joy - This happened even in the midst of persecution, and is one of the many evidences that the gospel is able to fill the soul with joy even in the severest trials.

Poole: Act 13:15

The reading of the law was commanded by Moses; and they say that Ezra commanded the reading of the prophets also in their synagogues, which was used, as we may see in Act 13:27 ; and so divided into several sections, that once a year they might be all read over.

The rulers of the synagogue they were such as had the oversight of this service of God in their synagogues, that it might be performed according to the prescription.

Men and brethren a usual compellation which the Jews gave one another, owning them to serve the same God, and professing a suitable respect for them.

If ye have any word of exhortation for the people, say on after the reading before spoken of, there followed a sermon, or exhortation; which the apostles are desired to make, the rulers of the synagogue, as it is supposed, having had some previous knowledge of them.

Poole: Act 13:16

Beckoning with his hand to procure silence and attention, as Act 12:17 .

And ye that fear God besides the native Jews, the proselytes, and such out of all nations who left the idolatry of the Gentiles, and served the only true God, met together in the worship of God; these were the sebomenoi , spoken of Act 17:4 . It shows also what they are to do that would hear the word of the Lord with profit; viz. to attend unto it in the fear of his name.

Poole: Act 13:17

The God of this people of Israel God was the God of Israel after a peculiar manner.

Chose our fathers having chosen them before all nations, to make him known unto them, to be served and worshipped by them.

And exalted the people and God exalted them in the time of Joseph, and whilst the memory of that great preservation wrought by his means did continue, till another king arose that knew not Joseph.

An high arm the many miracles done by the power of God towards the Israelites’ deliverance out of Egypt. By which the apostle would have them remember, that they owed all which they challenged from their progenitors to the grace and blessing of God only, and that God may do with his own as he please.

Poole: Act 13:18

This is recorded, Psa 95:10 , and remembered by the apostle, Heb 3:8,9 , and to be admired through all ages, that God should be so patient, or a people could be so perverse. Some instead of etropoforhsen , read etrofoforhsen , there being but one letter difference, (and such as are usually changed into one another), and then it speaks God’ s providing for this people all that while, and carrying them as in his bosom, as a nurse bears the sucking child, Num 11:12 Deu 1:31 ; or as an eagle beareth her young ones on her wings, Deu 32:11,12 . But it seems God did not bear with their fathers, but destroyed them in the wilderness, 1Co 10:5 . First, God bare long with those that perished. Secondly, The succeeding generation took not that warning which did become them, but followed their fathers’ steps; and whilst one generation was wearing away, and another coming, this space of forty years was spent, through the abundant compassion of God towards them, who did not consume them, as they tempted him to do, in a moment.

Poole: Act 13:19

These seven nations are mentioned, Jos 3:10 .

He divided their land to them by lot the lot being disposed only as God would, Pro 16:33 . And it was but reasonable that God, having miraculously got this land, (for the Israelites did rather go to take possession of it than to fight for it), and assumed a special right unto it, that he should divide it to whom he pleased, and in what proportions he thought good.

Poole: Act 13:20

These judges were persons deputed by God to govern and deliver that people; their commission was attested usually by some extraordinary thing done by them, and their power (as being mediately from God) was absolute. The computation of years here mentioned hath been very much controverted. That which hath the greatest probability with it, is, either, first, to have recourse to Act 13:17 , and begin this era there, with God’ s choosing of their fathers; and ending it at the time of the decision of the land by lot, as Act 13:19 ; for from the birth of Isaac, to this distribution of the land, are reckoned four hundred and forty-seven years; which may well be said here,

about four hundred and fifty years: but then the sense is,

after that such things mentioned in Act 13:17-19 were done; which were in the compass of four hundred and fifty years, God then gave them judges. Or, as others do refer these words to what follows, and begin the era or computation from the going of the children of Israel out of Egypt, and ending it at the expulsion of the Jebusites out of Jerusalem, which may make up this account. But then this passage of St. Paul is not intended to show how long the judges ruled, but when it was, or about what time that they ruled; as also to show what a long time it took up to gain that people a quiet possession of that promised inheritance, their sins still keeping good things from them.

Poole: Act 13:21

Their great sin in desiring a king was, because by that desire they rejected God, who had at that very time a prophet (Samuel) by whom he governed them, 1Sa 8:7 10:19 . They had been under a theocracy ever since they came out of Egypt, their laws and their governors being appointed by God; had their condition been as that of other nations, their desire had not been a provocation. These words,

by the space of forty years are to be joined with the foregoing verse, and the other foregoing words in the verse read with a parenthesis: and thus they show how long Samuel the prophet (as he is here called) exercised his prophetical office, which was the space here mentioned, partly before Saul was anointed king, and in part afterward; in which, as another Moses, he cared for, and went in and out before, the people of God, the like space of forty years. This computation of St. Paul might also agree more with the Septuagint, and be according to the then current account, which (not being of more consequence) St. Paul would not controvert at this time, having greater matters to speak of unto them.

Poole: Act 13:22

He had removed him God had taken Saul away by death; for he would not suffer David to hasten it.

After mine own heart favoured or beloved by me, and obedient to me; my servant as God speaks of him, Psa 89:20 .

Which shall fulfil all my will and here, that he should fulfil all God’ s will, to wit, in governing his people; for he hath a testimonial upon record in God’ s word, Psa 78:72 . He that is according to God’ s heart, fulfils all the will of God, and does nothing by partiality; but if it be God’ s will either for him to do or to suffer any thing, he is ready to set his fiat to it; as he daily prays (understandingly) that the will of the Lord may be done.

Poole: Act 13:23

Christ was the Son of David, and so frequently called, Mat 1:1 Luk 18:38,39 , with reference unto the promise made, Isa 11:1 , spoken of, Act 2:30 Rom 1:3 .

Raised unto Israel a Saviour because he lived amongst the Jews, and salvation was first offered unto them by him, as Act 13:46 .

Jesus our Saviour’ s name is added to show that he truly was according to his name, and what he was said to be, as Mat 1:21 .

Poole: Act 13:24

John the Baptist did not speak of Christ’ s coming, as the other apostles had done, as of a thing a great way off, or at a distance of time; but he spake of it as of a present matter, before his and their faces, and in their view;

Behold the Lamb of God! Joh 1:29,36 .

The baptism of repentance so it is called, Mat 3:2,8 Mr 1:4 Luk 3:3 ; repentance being a due qualification for such as hope to receive the mercies of God in Christ unto life eternal.

Poole: Act 13:25

Fulfilled his course the course of his ministry, or of his life: in respect of either, he ran as one in a race.

I am not he that is, the Messias, which they were in such expectation of, and so inquisitive about.

There cometh one after me Christ began his life (as to the flesh) after John and he began his ministry after him, and in that respect may be said to come after him.

Whose shoes of his feet I am not worthy to loose a proverbial expression, whereby the meanest office is implied, which the disciples or servants could do for their masters, Mat 3:11 . The sense of these words we have, Joh 1:20,27 .

Poole: Act 13:26

Men and brethren he speaks to the Jews according as the manner was amongst them; to the Jews he became as a Jew.

Whosoever among you feareth God some think the devout Pisidians, or men of that country, are here meant; but rather it may insinuate the apostle’ s hope concerning these Jews, that they were such as feared God, which hope they ought the rather to have carefully answered.

The word of this salvation:

1. Christ, who is the incarnate Word, or the Word made flesh, Joh 1:14 ; or the Gospel, which is glad tidings of salvation; as if the apostle had minded them, that it was not any business which belonged unto others alone, which he was speaking about: but of such things as pertained unto their salvation; and such a salvation (this salvation ) as never greater was or ever will be published, this is certain, that we are concerned in it for ourselves, if we accept or neglect this salvation, it is for ourselves. Oh that in this respect self-interest were more prevalent with us!

Poole: Act 13:27

They the common people, and their rulers great council, both had a hand in our Saviour’ s death. But if so great a fault was capable of any alleviation, the apostle gladly mentions it. that it was done out of ignorance; they knew neither Christ the Word, nor the word (of the Gospel) concerning Christ, though, that they may be made sensible that this their ignorance was not invincible, he minds them that it was their sin, having had means whereby they might have come unto the knowledge of Christ.

Fulfilled them: see Act 4:28 Luk 24:25,26 .

Poole: Act 13:28

Though they found no cause of death in him he was a Lamb without blemish; neither had he offended the rabble that was so slanderous against him, unless by such vast goodness and kindness towards them he branded them for ingratitude.

Yet desired they Pilate that he should be slain Mat 27:22 . The Jews did condemn him, but they could not put him to death, the Romans, under whom they were subject, having reserved the power of life and death wholly unto themselves; and therefore they desired Pilate to confirm their sentence, and to cause it to be executed.

Poole: Act 13:29

All that was written of him as the giving him vinegar to drink, piercing his side, &c, Psa 69:21 Joh 19:28-30 .

From the tree: see Act 5:30 .

They laid him in a sepulchre Joseph of Arimathea, and Nicodemus, Mat 27:60 Joh 19:39 .

Poole: Act 13:30

Lest they should be offended at our Saviour’ s dying so shameful and cursed a death, and to take away the scandal of the cross, he shows, that his resurrection was as glorious as his death could be ignominious, being by it declared to be the Son of God with power, Rom 1:4 .

Poole: Act 13:31

Seen many days forty days between his resurrection and ascension, Act 1:3 . Christ was seen, not only by the apostles, but of the Galilean women which came up with him unto Jerusalem, Mat 28:1 , and by above five hundred at once, 1Co 15:6 ; so plentifully would God have this great article of our faith and object of our hope to be confirmed unto us.

Poole: Act 13:32

Glad tidings or the gospel, which is nothing else but the glad tidings of our salvation from sin and hell.

The promise which was made unto the fathers this promise was frequently made and renewed to their ancestors, and typified by many deliverances, especially from Egypt and Babylon.

Poole: Act 13:33

Raised up Jesus again some refer these words to the incarnation, others to the resurrection, of our Saviour: our translators lay the stress upon the preposition, with which the verb is compounded, and by adding again intend it to be understood of the resurrection; and there is ground for it in the context; for the resurrection of Christ is that which in Act 13:30 is propounded by St. Paul as his theme or argument to preach upon.

Thou art my Son these words quoted, though they do not seem to be a proof of Christ’ s resurrection at the first view, yet if we weigh them well, they answer St. Paul’ s purpose:

Thou art my Son, Psa 2:7 , is ushered in with, I have made thee king, Act 13:6 , and followed with, I will give thee the heathen for thine inheritance; which was in an especial manner to be fulfilled after the resurrection, as our Saviour manifests, Mat 28:18,19 .

This day have I begotten thee; not as if Christ at his resurrection began to be the Son of God; but then he was manifested to be so, Rom 1:4 ; which before, whilst he was in a suffering condition was not so apparent. Some of the ancients have understood these words, of the eternal generation of the Son of God; eternity being an everlasting point, and one and the same day for ever.

Poole: Act 13:34

The former verse was not intended so much by St. Paul for a proof of the resurrection, as it was to show how faithful God was in fulfilling that promise there spoken of; here the apostle’ s design is, to evince Christ’ s resurrection, and that it was agreeable to the prophesies which were concerning him.

I will give you the sure mercies of David these words are found, Isa 60:3 , and

the sure mercies of David there and here spaken of, are such mercies as were promised to David (David being to be taken positively). Now the mercies which were promised to David are all included or surmounted in this, that by this Son of David (our Lord and Saviour, frequently and truly so called) God would erect and establish an everlasting kingdom; which could not be done, unless Christ rose again, and obtained the victory over death and the grave. All the promises God hath made unto his church in any age concerning Christ, are sure and faithful, holy and just; the words have been variously rendered and changed; but no words can sufficiently express their stability and excellency.

Poole: Act 13:35

These words are quoted out of Psa 16:10,11 : see Act 2:27 .

Poole: Act 13:36

Some point these words otherwise, reading them thus;

David, after he had served his generation, by the will of God fell asleep: which contains indeed a truth, viz. that God hath appointed every one’ s time in the world, and that the issue of life and death are his; but thus they would prove little to David’ s praise, for who dies otherwise but according to the determinate counsel of God? But this is remembered to David’ s glory, that, according to the will of God, he was a public good, and he lived and governed by the rule and square of God’ s word; notwithstanding which he fell asleep, and saw death, but such as did not deserve so terrible a name.

Laid unto his fathers buried amongst his ancestors;

and saw corruption and his body corrupted as theirs. Now this verse explains the former, and draws the argument home, in that it proves, that the words before mentioned could not be meant of David, but of one that he typified and represented.

Poole: Act 13:37

God raised again that is, on the third day, according to the gospel.

Saw no corruption was not under the power of death so long as to be preyed upon so far by it.

Poole: Act 13:38

Men and brethren the usual compellation given in these cases.

This man having spoken concerning Christ’ s resurrection, which only can be meant of him in his human nature, here, according unto that nature, the apostle calls him man.

The forgiveness of sins as in Act 10:43 . This forgiveness of sins is that which the apostle so much would recommend to all to seek after, and magnify Christ for, it heing only through him; and he could not be overcome by death, who could deliver us from sin.

Poole: Act 13:39

Are justified it is a forensic word, opposed to condemned; all that believe in Christ with the heart, by his merit and mediation shall be absolved, and shall not come into condemnation: and thus this agrees with the former words, and shows us whence remission of sins is to be had. If any will take this word as signifying also to be purged from sin; yet it is evident, that the law can bring neither of these benefits unto us. The law declares what is sin, and what the curse is that is due unto sin, but not how to be delivered from them; it shows the spot, but not how to wash it off; and the sore, but not how to heal it; but, on the other side, we are bidden to glory in the Lord, ( Jesus), who of God is made unto us wisdom, righteousness, sanctification, and redemption, 1Co 1:30,31 .

From all things, from which ye could not be justified by the law of Moses to which may be added, that there were some sins which by the ceremonial law there was no sacrifice appointed for; and for such sins which a sacrifice was appointed for, it was not possible that the blood of bulls and goats should take them away, Heb 10:4 ; which may make us more to admire the grace of the gospel, by which we are sanctified through the offering of the body of Jesus Christ once for all, Heb 10:10 .

Poole: Act 13:40

Hab 1:5. He cautions these Jews, lest the same thing threatened by the prophet to their fathers come also upon them; for sin is as odious unto God as ever, and God is as jealous of his honour, which sin robs him of, as ever he was.

Poole: Act 13:41

These words are cited from that place in Habakkuk, according to the reading of the Septuagint, St. Paul not being willing to alter the words, the Jews that were dispersed being so, used to that translation, especially the sense being the same with the original Hebrew. This quotation of the apostle might also be taken from Isa 28:14,16 .

Ye despisers for which cause, in that place of Habakkuk they are commanded to consider the heathen, and are sent to school unto them they contemned so much, who had had God for their teacher, had they not despised his word.

And wonder grow pale for shame and fear.

And perish ye shall be destroyed by the Romans your enemies, as your ancestors were by their enemies.

A work in your days this work was a work of God’ s just revenge on them then, by the Chaldeans; but threatened to come on these (without repentance) by the Romans.

Which ye shall in no wise believe, though a man declare it unto you which destruction should be so great, that it was incredible to them now, though it should have been told them.

Poole: Act 13:42

When the Jews were gone out of the synagogue or, as some read, the apostles, Paul and Barnabas, were gone out of the synagogue of the Jews.

The Gentiles proselytes, or such devout persons formerly spoken of, who had relinquished paganism, and came to be instructed in the knowledge of the true God by the Jews.

The next sabbath or in some day betwixt the sabbaths: the apostles took all advantages, if there were a festival, which was also called a sabbath, Lev 16:31 , and in Lev 23:1-44 , frequently; they would preach in season and out of season: howsoever, because we find the apostles did meet again with them on that day seven-night after, it is most probable that their desire was so to be understood. See Act 13:44 .

Poole: Act 13:43

The congregation was broken up the congregation was dissolved, by the offence the Jews generally had taken at the doctrine of the apostles.

Religious proselytes these proselytes were so called, from their coming over from paganism to own the true God: see Act 2:10 .

In the grace of God this grace of God the apostles so earnestly exhorted them to continue in, was,

1. Their present state of being firmly resolved to serve God, whatsoever opposition or temptation they should meet with to the contrary, which was wrought in them by the grace of God.

2. The doctrine of justification by the grace of God, which St. Paul had preached unto them, Act 13:39 . Or:

3. The whole gospel, and doctrine therein contained, which is called the grace of God, Heb 12:15 , and the true grace wherein we stand, 1Pe 5:12 .

Poole: Act 13:44

The citizens generally resorted thither.

To hear the word of God some out of curiosity, some to cavil at it, though some also out of love to it; here was doubtless a mixed congregation.

Poole: Act 13:45

The Jews could not endure that the Gentiles should be equalled to them, being as much concerned against the Gentiles being exalted, as against their own being depressed.

Envy as a vicious humour, made them disrelish the wholesomest and most saving truths.

Contradicting and blaspheming contradicting the doctrine of the gospel, and blaspheming the preaching of it; or going from one degree of opposition unto another, until they came to the highest enmity against both.

Poole: Act 13:46

Waxed bold being nothing aftrighted with the reproaches and blasphemies they met with, which but increased their zeal, as a little water does the fire in the smith’ s forge.

It was necessary there was a necessity that the Word of God should be first preached to the Jews:

1. Because Christ was promised to the children and heirs of their ancestors.

2. Because Christ did command it to be thus preached, Mat 10:5,6 Lu 24:47 Act 1:8 .

3. Christ himself thus preached it, declaring that he was not sent (comparatively)

but to the lost sheep of the house of lsrael Mat 15:24 .

And judge yourselves unworthy of everlasting life by this their contradicting and blaspheming, they show as evidently that they are thus unworthy of everlasting life, as if a judge had determined so, or passed such a sentence upon his tribunal, or judgment seat.

Poole: Act 13:47

Because that prophecy must be fulfilled which we find, Isa 49:6 , the apostle infers aright, that they were commanded to publish Christ unto the Gentiles; for how shall they believe in him of whom they have not heard? And how shall they hear without a preacher? Rom 10:14 .

I have set thee to be a light all knowledge is ignorance, and all light is darkness, without Christ.

Poole: Act 13:48

When the Gentiles heard this they were glad there can be no true rest or peace in any to whom Christ is not manifested; the apostle telling us, that we have peace with God through our Lord Jesus Christ, Rom 5:1 ; and the kingdom of God is peace and joy in the Holy Ghost.

Glorified the word of the Lord; they magnified the goodness of God, which appeared in the gospel unto them.

As many as were ordained to eternal life, believed God, who ordered the end, ordereth the means, and gives them opportunities to hear the word, and by it graciously worketh faith in them whom he hath appointed to eternal life; without which faith, purging the heart, there is no hope of life eternal.

Poole: Act 13:49

The word of the Lord concerning salvation to be found only by Christ, and the Gentiles to be admitted to partake of that salvation.

Was published throughout all the region like leaven, which a woman took, and hid in three measures of meal, till the whole was leavened, Mat 13:33 .

Poole: Act 13:50

The devout; sebomenoi , as was said of the men, such as had relinquished the idolatry of their country and ancestors, and acknowledged the true God, the Maker of heaven and earth.

Honourable women of great repute and esteem; women being accounted more earnest in what way soever they take; and to be sure Eve was first seduced, and in the transgression.

The chief men of the city in some cities there were but five, in some ten, in others twenty, in whose hands the government of the city was ordinarily put; and these the persecutors (knowing what an influence their authority must needs have) by all means labour to seduce.

Poole: Act 13:51

This was according to our Saviour’ s command, Mat 10:14 Mar 6:11 Luk 9:5 , so often is it mentioned, and so considerable a matter it is for us to know, and dread the punishment appointed for such as refuse the gospel, and contemn the salvation offered by it. What this was symbolical of is not expressed. The Hebrew proverb says, The dust of an ethnic city or country doth pollute a man; and they might by this represent, that the inhabitants of such a city or place, who did not entertain the gospel, and the ministers thereof, they would repute as the vilest sinners, and they should by God be dealt with accordingly.

Iconium: see Act 14:1 .

Poole: Act 13:52

The disciples either Paul and Barnabas in a more especial manner, or, also such as at Perga had believed the gospel, and came with them to Antioch,

were filled with joy so as no place was left for meaner contentments:

1. By reason of the pardon of their sins.

2. The promise made to them of everlasting life.

3. The gifts of the Holy Ghost which they had, at that time, as an earnest and pledge to assure the other unto them.

PBC: Act 13:48

See WebbSr: ORDAINED TO LIFE

Haydock: Act 13:19

These seven nations are the Chanaanites, the Hethites, the Hevites, the Pherezites, the Gergesites, and the Jebusites, and the Amorrhites. (Josue iii. 10. and elsewhere)

Haydock: Act 13:20

Chronology only gives about 350 years from the entrance into the land of promise to the end of Samuel's judicial government, who was the last of the judges. (Bible de Vence)

Haydock: Act 13:24

He then brings the testimony, which John the Baptist gave of Jesus, as it is likely many of them had heard of John, and of the great esteem that all the people had of his virtue and sanctity. He tells them that salvation was offered and sent them by Jesus, against whom the chief of the Jews at Jerusalem obtained of Pilate a sentence, that he should be crucified; but that God raised him up from the dead the third day. And we, says he, publish to you this promise, the Messias, promised to our forefathers.

Haydock: Act 13:33

He then shews them that Jesus was their Messias, and the Son of God, begotten of his Father from eternity, who rose from the dead, and he applies these words, (Psalm ii. 7.) to prove Christ's resurrection, thou art my son, this day have I begotten thee. It is true, these words regard chiefly the eternal generation of Christ, as they are applied by St. Paul, (Hebrews v. 5.) but the resurrection was a necessary consequence of his divinity, since death could have no power over him. St. Paul here also proves Christ's resurrection by the following predictions. (Witham) ---

Second psalm. The oldest copy reads, first psalm. The difference is merely in words; for the division of the psalter at present is very different from what it formerly was: sometimes a single psalm of ours being divided into many, and many of our divisions making only one, according to the Hebrews. The latter are not even now agreed among themselves on the same division of the psalms. (Calmet) ---

Some suppose, that what we call the first psalm was originally looked upon as a preface to the psalter; others, that our first and second psalms united in one. (Mat. Polus.)

Haydock: Act 13:34

I will give you the holy things of David sure. These are the words of the prophet Isaias, lv. ver. 3. According to the Septuagint the sense is, I will faithfully fulfil the promises I made to David. (Challoner)

Haydock: Act 13:35

In another place also he saith, (Psalm xv. 10.) thou wilt not suffer thy holy one to see corruption. That is, Christ's body to be corrupted in the grave. See the words of St. Peter, Acts chap. ii. 27. (Witham)

Haydock: Act 13:36

After he had served in his generation. That is, in his life-time, saw corruption, or was corrupted in the grave. (Witham)

Haydock: Act 13:37-38

Justified. That your sins being forgiven by the merits of Christ, you may be truly just in the sight of God. (Witham)

Haydock: Act 13:39

The law of Moses was then imperfect. I shew you its completion, by preaching to you Christ, whom it foretold. You would violate the law of Moses by opposing the new law, to which he leads you. (Tirinus)

Haydock: Act 13:40

See then that you reject not this divine Saviour, lest what has been denounced by the prophets fall upon your incredulous heads: I will abandon the holy place which I entrusted to you; I will cease to look upon you as my people; I will transfer my kingdom to the Gentiles. (Bible de Vence)

Haydock: Act 13:41

Ye despisers [2] of the favours offered you, behold, wonder, &c. This citation is out of Habacuc, (chap. i. ver. 5.) according to the Septuagint. The prophet, by these words, foretold to the Jews in his time the evils that would come upon them in their captivity in Chaldea, but St. Paul here applies them at least to the miseries that the incredulous Jews would incur, if they obstinately refused to believe in Christ. (Witham)

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[BIBLIOGRAPHY]

Habacuc i. 5. In the Latin text, and according to the Hebrew, aspicite in Gentibus: but in the Septuagint and Greek here, Greek: idete kataphronetai.

Haydock: Act 13:44

The whole city. Not only Jews, but a great many Gentiles, which exasperated the envious Jews. (Witham)

Haydock: Act 13:48

As many as were pre-ordained to eternal life, [3] by the free election, and special mercies, and providence of God. (Witham) ---

Some understand this as if it meant, predisposed by their docility, to receive the word of life. But the Fathers unanimously understand it literally of predestination, which is defined by St. Thomas Aquinas, serm. i. qu. 23. a. 1. "The disposition of God, by which he prepares, what he will himself perform, according to his infallible foreknowledge." In other words, it is the manner in which God conducts a reasonable creature to its proper destiny, which is eternal life. In this mystery of the Catholic faith, which cannot be clearly explained to human understanding, because it is a mystery, there are nevertheless several points, which we know for certain. 1st. Though it is certain, that this decree of the Almighty is infallible, and must have its effect, yet it is far removed from the blasphemy of Calvinists, who pretend that it destroys free-will, and therefore removes all motives of exertion to good works. 2nd. For it is a point of Catholic faith, that this foreknowledge of the Almighty no ways interferes with man's liberty, but leaves him still a perfectly free agent, and therefore responsible for his actions. 3rd. It is likewise decreed by the Council of Trent, that no one can certainly know that he is of the number of the predestined, without a special revelation to that effect. These are the most essential points, which it concerns us to know of this doctrine. As to the consequences which may be drawn from these positions, it were better for us to submit our understandings to the obedience of faith, than entangle ourselves in a maze of abstruse errors, far removed from our comprehension. Would that this sober line of conduct were pursued by many moderns, who at present talk and write so much on this subject, and to such little purpose. How excellently well does the great genius of the Latin Church, St. Augustine, say: Melius est dubitare de occultis, quam litigare de occultis! How much wiser and better is it to confess our ignorance on mysteries, than idly to dispute on mysteries! (lib. viii. de Gen. ad litt. chap. 5.)

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[BIBLIOGRAPHY]

Præordinati, Greek: tetagmenoi, on which St. John Chrysostom says, Greek: toutesti aphorismenoi, prædefiniti.

====================

Haydock: Act 13:51

Shaking off the dust, &c. See the Annotations, Matthew x. 14.

Gill: Act 13:15

And after the reading of the law and the prophets,.... Which was done every sabbath day, Act 15:21 The five books of Moses, which are meant by the law, were divided into sections: Genesis was divided into twelve, Exodus into eleven, Leviticus into ten, Numbers into ten, and Deuteronomy into ten, which in all make fifty three sections: and so by reading one on each sabbath, and two on one day, they read through the whole law in the course of a year, and which they finished at the close of the feast of tabernacles; and that day was called שמחת תורה "the rejoicing of the law"; it was a day of rejoicing, that the law was read through. Some make fifty four sections, and then two of them must be read together, on two sabbath days, to finish the whole in the year. In some synagogues the section was divided into three parts, and so they finished the law in three years; but this custom was less common ^p. The custom of reading the law, the Jews say, was one hundred and seventy years before the time of Jesus Christ; though some say the division of the law, into sections, was made by Ezra; and others refer it to Moses himself: it is certain it obtained in the times of Christ and his apostles, as did also the reading of the prophets, and which was introduced in this way, and upon this account. When Antiochus Epiphanes burnt the book of the law, and forbad the reading of it, the Jews in the room of it selected some passages out of the prophets, which they thought came nearest in words and sense to the sections of the law, and read them in their stead; and when the law was restored again, they still continued the reading of the prophetic sections; and the section for the day was called הפטרה, "the dismission", because usually the people were dismissed upon it, unless anyone stood up, and preached or expounded the word of God unto the people: hence the following message and address to the apostles,

the rulers of the synagogue sent unto them; that is, those who were the principal men in the synagogue, the ruler of it, together with the elders; for there was but one ruler in a synagogue; See Gill on Mat 9:18 though there were more elders; and so the Syriac version here renders it, "the elders of the synagogue"; but it may be asked, why should they send to the apostles? how did they know that they were teachers, being strangers? this they might conclude from their outward appearance, their gravity and solidity; for as for habit or dress there was no distinction; or from their sitting down when they came into the synagogue, which was the custom of teachers; or they might have had some knowledge of them, and conversation with them, before they came into the synagogue; for it cannot be reasonably thought that they admitted anyone, whether they knew him or not, to teach in their synagogues:

saying, ye men and brethren: which was the common style of the Jews, they used in addresses, and especially to their own countrymen, as they might perceive Paul and Barnabas were; see Act 2:29.

if ye have any word of exhortation for the people, say on; the sense is, if they were prepared to preach, or had anything upon their minds to say to the people; or if they had, as it is in the original text, "any word of exhortation or comfort" in them, as they had indeed a rich treasure in their earthen vessels, they had leave and liberty to speak it to the people. "A word of exhortation" designs any doctrine that might be for instruction and comfort, and this was agreeably to the practice of the Jews. For it is said ^q.

"on the sabbath day, דורשין דרשה, "they preach a sermon", or expound to housekeepers (or masters of families), who are employed in business all the days of the week; and in the midst of the sermon they teach them the traditions, concerning what is forbidden, and what is lawful; and it is better for them to hear than to read in the Hagiographa;''

which books they did not read publicly, as is said in the same place, only the law and the prophets; with the latter of which they dismissed the people, unless a sermon was preached; and which, when done, was chiefly for the sake of the common people, men and women: and it is said ^r, that

"the women, and the people of the earth (or the common people), come to hear the sermon, and the preachers ought to draw out their hearts;''

speak out their whole mind, and deliver all they know that may be instructive and profitable.

Gill: Act 13:16

Then Paul stood up,.... Not so much that he might be heard; or merely out of reverence and respect to the rulers, and the people; but to show that he accepted the invitation; as also in order to take his proper place in the synagogue, and sit down and teach, as was their custom:

and beckoning with his hand; to the people to be silent, and attend to what he had to say:

said, men of Israel; by whom are meant the proper Jews, the natural descendants of Jacob, whose name was Israel; this was accounted a very honourable character, and was a common form of address; see Act 2:22

and ye that fear God; not as distinguishing some among the Israelites from the rest, as if there were some of them that did not fear God; for by these are meant, not Jews by birth, but proselytes, devout and religious men from among the Gentiles; who were proselyted to the Jewish religion, and attended with them in their synagogues on religious worship; and that there were such in this synagogue, is certain from Act 13:43 and we find that sometimes the Jews distinguish the proselytes from the Israelites by this very character ^s: it is said, Psa 128:1

"blessed is everyone that feareth the Lord, that walketh in his ways; he does not say blessed are the Israelites, blessed are the priests, blessed are the Levites, but blessed is everyone that feareth the Lord; אלו הגרים "these are the proselytes, for they fear the Lord"--of what proselyte is it "said blessed?" of the proselyte who is a proselyte of righteousness, and not of the Cuthites, of whom it is written, 2Ki 17:33 but of a proselyte who fears the Lord, and walks in his ways;''

so Psa 22:23 are interpreted by many Jewish writers ^t. Now to both these sort of persons, both to the proper Jews, and to the proselytes of righteousness, the apostle addresses himself, and desires they would give audience to what he had to say; which is as follows.

Gill: Act 13:17

The God of this people of Israel chose our fathers,.... Abraham, Isaac, and Jacob, and their seed after them, to be a peculiar people to himself; wherefore he is often, as here, styled their God, and whom he distinguished and blessed with many blessings, civil and religious, above all people upon the face of the earth. The apostle seems particularly to address himself to the Gentiles, the inhabitants of Antioch, and the proselytes of righteousness, now in the synagogue, Act 13:42 and, as it were, with his finger pointed to the native Jews present, the descendants of Abraham, Isaac, and Jacob, a part of the people whose God the Lord was:

and exalted the people when they dwelt as strangers in the land of Egypt as they did for many years, and as the Lord foretold to Abraham they should, Gen 15:13 This refers either to the great honour and dignity Joseph was advanced unto, and to the favours and privileges bestowed on Jacob and his family at the first of their sojourning in that land; or to the great increase of their posterity towards the close of it, even when they were the most oppressed and afflicted.

And with an high arm he brought them out of it out of the land of Egypt, and out of their oppression in it; which was owing to, and was a wonderful display of his mighty power and great strength here expressed by an "high arm" for nothing short of that could have wrought deliverance for them.

Gill: Act 13:18

And about the time of forty years,.... From their coming out of Egypt, to their entrance into the land of Canaan:

suffered he their manners in the wilderness; which were very perverse and provoking; as their murmuring for water, their rebellion against Moses and Aaron, their idolatry and the ill report brought on the good land by their spies; and yet the Lord fed them, and led them, and kept them as the apple of his eye: some think the true reading is ετροφοφορησεν, "he bore", or "fed them", as a nurse bears and feeds her children; and so the Syriac, Arabic, and Ethiopic versions render it, "he nourished them"; rained manna, and gave them quails from heaven, and furnished a table for them in the wilderness: and indeed, though there were instances of God's patience and forbearance with them, yet certain it is, that as he was tempted and proved by them, so he was grieved with them during the forty years in the wilderness; and often let fall his vengeance upon them, by cutting off great numbers of them; and even the carcasses of all that generation that came out of Egypt fell in the wilderness; nor did any of them enter into the land of Cannan, but Joshua and Caleb.

Gill: Act 13:19

And when he had destroyed seven nations in the land of Canaan,.... The Canaanites, Hittites, Amorites, Perizzites, Hivites, Jebusites, and Girgashites; and the name of seven nations is what they are usually called by in Jewish writings; and though they were not utterly destroyed, or everyone of them put to death, or driven out, for some remained to be thorns in the sides of the Israelites; yet they were so wasted and conquered, that they could never recover any more: he divided their land to them; every tribe had its portion of it assigned, by lot; see Jos 14:1.

Gill: Act 13:20

And after that he gave unto them judges,.... As Othniel, Ehud, Deborah, Gideon, Abimelech, Tola, Jair, Jephthah, Ibzan, Elon, Abdon, Samson, and Eli:

about the space of four hundred and fifty years; not that from the division of the land of Canaan among the tribes, to Samuel the prophet, was such a space of years; for from the coming of the children of Israel out of Egypt, to the year that Solomon began to build the temple, were but four hundred and fourscore years, 1Ki 6:1 and out of these must be taken the forty years the children of Israel were in the wilderness, and seven years in subduing the land of Canaan, before the division of it, which reduce this number to four hundred and thirty and three; and from hence must be deducted the time of Samuel's judging Israel, the reigns of Saul and David, and three years of Solomon's, which reduced the years of the judges to less than four hundred years; and according to some, the years of the judges were three hundred and fifty seven; and according to others, three hundred and thirty nine, and both fall short of the space of years here assigned. The Alexandrian copy and the Vulgate Latin version read this clause in connection with the preceding words, "he divided their land unto them, about the space of four hundred years, and after that he gave unto them judges"; agreeably hereunto the Ethiopic version renders it, "and after four hundred and fifty years, he set over them governors, &c". So that this account respects not the time of the judges, or how long they were, but refers to all that goes before, and measures out the space of time from God's choice of the Jewish fathers, to the division of the land of Canaan: and reckoning from the birth of Isaac, when the choice took place, and in whom Abraham's seed was called, there was much about such a number of years; for from the birth of Isaac to the birth of Jacob, were sixty years; from thence to his going down into Egypt, an hundred and thirty years; and from thence to the Israelites coming out of Egypt, two hundred and ten years; and from thence to their entrance into the land of Canaan, forty years; and from that time to the division of the land, seven years, which in all make four hundred and forty seven years: so that, according to this account, there were three years wanting of the sum in the text; hence the apostle might with great propriety say, that it was about the space of so many years. It follows,

until Samuel the prophet; the meaning of which, is not that there was such a space of time as before mentioned, from the distribution of the land of Canaan until the times of Samuel the prophet, during which space judges were given; but that after that term of time was expired, God gave them judges, or raised up one after another, until Samuel the prophet, who was the last of them: of his character as a prophet; see Gill on Act 3:24 and which is a title frequently given him by Jewish writers ^u.

Gill: Act 13:21

And afterward they desired a king,.... 1Sa 8:5 which the Jews ^w say, was in the tenth year of Samuel; that is, of his government over Israel, or of his judging them:

and God gave unto them Saul; whose name signifies one that is asked; he was

the son of Cis; so the Septuagint read and pronounce the word "Kish", the name of Saul's father, 1Sa 9:1 a man of the tribe of Benjamin; not of Judah, from whence the sceptre was not to depart till Shiloh came; the business of their asking a king being resented by God, he gives them their first king of another tribe:

by the space of forty years. The Jews are very much divided about the years of Saul's reign, some allow him but two years ^x, and others three, one year that he reigned with Samuel, and two by himself ^y, which they conclude from 1Sa 13:1 but others ^z think this too short a time for the things done by him, the wars he fought with many nations, and his persecution of David from place to place; wherefore others ^a allow him, some seventeen, and others twenty years; but our apostle ascribes forty years to him, which must be understood both of him and Samuel; with which Josephus ^b agrees, who says that he reigned eighteen years, during Samuel's life, and twenty two years after his death, which make the space of forty years fixed by the apostle; though the clause, "by the space of forty years", may be read in construction with the latter end of the preceding verse, until Samuel the prophet; who, the Jews ^c own, judged so many years: wherefore the apostle is not to be charged with an error, as he is by a Jewish ^d objector; who observes, that from the beginning of Saul's kingdom, or from the time that he was anointed by Samuel the prophet, until the kingdom was renewed to him by all Israel, was one year, and then Saul chose three thousand men out of Israel after that he reigned two years by the consent of all Israel, until he sinned in the business of the Amalekites, and then he was accounted as a dead man, and the years of his reign were not numbered; at which time David was anointed, who must be about twenty years of age, 1Sa 16:18 and yet when he came to the kingdom after the death of Saul, he was but thirty years of age, 2Sa 5:4 from whence he thinks it follows that Saul reigned but ten years: in all which he is guilty of several mistakes, and advances things he cannot prove; it was not after Saul had reigned one year, but after he had reigned two years, that he chose three thousand men out of Israel, as is expressly said, 1Sa 13:1 and that he had reigned but two years when he sinned in the case of the Amalekites, wants proof; nor is it evident that David was twenty years of age when he was anointed, for it was after his unction that he is said to be a mighty valiant man, and a man of war, 1Sa 16:18 nor indeed can it be said in what year of Saul's reign he was anointed; so that nothing can be concluded from the age David was at when he began to reign, concerning the years of the reign of Saul his predecessor; and even according to this man's own reckoning, he must reign thirteen years, one before the consent of all Israel, two after, and before his sin about the Amalekites, and ten from the time of David's unction: but that Saul must reign more years than these, and even as many as the apostle assigns to him, may be concluded, not only from his wars with many nations, and his long persecution of David before observed; but from the number of high priests which were in his time, and who were no less than three, Ahiah, Abimelech, and Abiathar, 1Sa 14:3 and from his being a young man when he began to reign, 1Sa 9:2 and yet at the end of his reign, or at his death, he had a son, Ishbosheth, that was forty years of age, 2Sa 2:10.

Gill: Act 13:22

And when he had removed him,.... Either by death, or rejected him from being king while he was living; 1Sa 15:23

he raised up unto them David to be their king; who was of the tribe of Judah, and who was raised from a very mean condition, from keeping of sheep, to sit upon the throne of Israel:

to whom also he gave testimony, and said, I have found David; a type of the Messiah; he chose him to be king, sent Samuel to anoint him, and at length set him on the throne: the apostle adds, as a further account of him,

the son of Jesse; who lived at Bethlehem, where the Messiah was to be born, and who was a person of no great note and figure in Israel; and this is mentioned as an illustration of the distinguishing goodness of God to David. It follows,

a man after mine own heart; on whom the heart of God was set, and who had an interest in his heart's love, and to whom he was exceeding grateful and acceptable; God took great delight and pleasure in him, in the general course of his life, and in his principles, aims, and designs; he was as he would have him to be:

which shall fulfil all my will; in governing the people, subduing their enemies, settling the order of divine worship and service, and preparing things for the building of the temple; and who also had a regard to all the commandments of God, and walked in them, though he was not without his sins and infirmities: now these words are not to be found together in anyone passage, as they might be thought to be from the manner in which they are produced, they being cited as a testimony delivered by the Lord, saying these concerning David; but where? the first part of them, "I have found David", is expressed in Psa 89:20 and yet the passage there seems to have respect to David's antitype; and to be understood not literally of David, but mystically and typically of Christ, David's son, with whom the whole psalm agrees; rather therefore this is implied in 1Sa 13:14 where also the next words, "a man after mine own heart", are to be met with; where it is thus expressed, though not by the Lord, but by Samuel; "the Lord hath sought him a man after his own heart"; and as he sought one, so he found one, which was his servant David; but then what follows, is not recorded there nor any where else, in express terms, concerning David, "which shall fulfil all my will"; what comes nearest to them, are the words of the Lord to Cyrus, Isa 44:28 "and shall perform all my pleasure"; and Cocceius is of opinion, that the above words are taken from hence by the apostle, and applied to David, because of his concern in the building of the temple; his heart was set upon it, and he made great preparations for it according to the will of God, and did fulfil all it was the pleasure of God he should, respecting this affair; upon the whole, the apostle seems not to have any reference to anyone particular passage of Scripture, bearing a testimony to David's character, but to what is to be collected from them in general, as a divine testimony in favour of him.

Gill: Act 13:23

Of this man's seed hath God, according to his promise,.... In 2Sa 7:12 raised unto Israel a Saviour, Jesus; even Jesus of Nazareth, whose name signifies a Saviour, who is the son of David, according to the flesh; the word "Jesus" is left out in some copies, and so it is in the Syriac and Ethiopic versions, which only read, "salvation" or "redemption"; the Alexandrian copy, and the Vulgate Latin and Ethiopic versions, read, "he hath brought forth unto Israel", &c. the sense is, that as God had promised that the Messiah should spring out of David's loins, so in the fulness of time he had sent him, or caused him to come by the assumption of human nature, or by taking flesh of a virgin, who was of the house and lineage of David; and who was sent, and came first to the people of Israel, though they for the most part slighted and rejected him; however, he was raised up for the mystical Israel of God, all the elect, whether Jews or Gentiles; and that to be the Saviour of them, from sin, Satan, and the law, and every enemy, with a spiritual and eternal salvation, and that both of body and soul; and a very able, willing, and suitable Saviour he is, as well as a perfect and complete one. This Saviour, Jehovah, in his infinite wisdom, found, and in his purposes appointed him to be his salvation, and in his covenant provided and settled him as such; and in the prophecies of the Old Testament spoke of him as the Saviour and Redeemer of his people; and in the fulness of time sent him, and raised him up of David's seed, according to his promise to him. The first promise of a Saviour was made to our first parents, under the character of the seed of the woman; he was next promised to Abraham, that he should be of his seed; and then to Judah, that he should be of his tribe; and after that to David, that he should be of his family; and all this has been fulfilled in Jesus of Nazareth, the true Messiah, who is sometimes called David and David's son. Now it was for the sake of this, that the apostle begins with the choice of the Jewish fathers, and relates so many favours bestowed upon the people of Israel; his view was to lead on to observe this special mercy promised them, and now fulfilled, on which he intended to enlarge in his discourse, as follows.

Gill: Act 13:24

When John had first preached before his coming,.... Or, "before the face of his entrance"; that is, on his public ministry; for John did not preach before the coming of Christ in the flesh, being born but half a year before him; but before he came forth and was manifest to Israel; before he entered upon his work and office, as a prophet and teacher of the people: and this points out the business of John the Baptist, who was the forerunner of Christ, and went before his face to prepare his way, who gave notice of his coming, and bore testimony to him; and whose testimony the apostle here produces, as being what the Jews could not well reject and deny, he being of so much probity and integrity, and so great a prophet, as he was accounted by all the people; and whom he prepared for the reception of the Messiah, by first preaching;

the baptism of repentance to all the people of Israel: he not only administered the ordinance of baptism, but he preached the doctrine of it, opened the nature and design of it, and required repentance and fruits meet for it, in those who came to have it administered to them: for which reason it is called the baptism of repentance; and this he did publicly before all the people, when the inhabitants of Jerusalem, and all Judea, and all the region round about Jordan, came unto him; see Mar 1:4.

Gill: Act 13:25

And as John fulfilled his course,.... Or race, the work of the ministry he was called to; as he was preaching and baptizing, which were the race set before him to run, and in which he ran well; he made full proof of his ministry. The life of every Christian is a race, and especially of a minister of the Gospel, and which requires strength, courage, agility, patience, and perseverance; this world is the place in which they run; and this is only the running time; in heaven they will sit down on the throne with Christ; the way in which they run, is the way of their duty, the way of God's commandments; the mark they have in view, which they keep their eye on, and to which they direct their course, is Christ; and glory is the incorruptible crown they run for, and which, when they have finished their course, will be given them by the chief shepherd and righteous judge; see 2Ti 4:7 and this is to be understood, not of the end of John's race, or ministry, but rather of the beginning of it; for it was then, he said,

whom think ye that I am? I am not he; that is the Messiah. The apostle seems to refer to Joh 1:19 when the Jews asked him who he was, and he freely declared he was not the Christ; there the question is put by them to him, here by him to them; doubtless the questions were put by both; however the sense is the same, that he was not the Messiah, but he bore testimony to him that was:

but behold there cometh one after me; meaning Jesus, who was the Messiah, and who when John spoke these words, was coming after him from Galilee to Jordan to be baptized by him, and who in a little while after that came forth in the public ministry of the word: John was to come forth first, and then Jesus after him, because he was the harbinger of the Messiah, whose coming he was to proclaim and prepare men for, and whose person he was to point out; for though he is said to be after him, he was not in any sense inferior to him: John was born into the world before Christ, as man, was born, yet he as the eternal Son of God was before John, was from the beginning, even from eternity; John entered on the office of his ministry before him, but Christ was not below him; as not in the dignity of his person, so neither in the nature and excellency of his office; and John takes care to secure the honour and glory of Christ, and to prevent any low opinion that might be entertained of him from what he had said, by adding,

whose shoes of his feet I am not worthy to loose; suggesting hereby, that he was unworthy to be his servant, to perform the meanest part of service for him that could be thought of; so far was he from assuming any preference to him on account of his being before him, as his forerunner; see Mat 3:11. See Gill on Mat 3:11. See Gill on Joh 1:27.

Gill: Act 13:26

Men and brethren, children of the stock of Abraham,.... This address is made to them in the synagogue, who were Jews by birth, and in a form very grateful and pleasing; he calls them "men", perhaps not only from the common nature of mankind in them, but because they took this name peculiarly to themselves, and denied it to the nations of the world; and which they gather from Eze 34:31 and he styles them "brethren", because they were his countrymen; and "children of the stock of Abraham", with respect to their lineage and descent, and of which they gloried:

and whosoever among you feareth God; these were the proselytes among them; See Gill on Act 13:16.

to you is the word of this salvation sent; meaning either the Lord Jesus Christ himself, the essential and eternal "Logos", or word of God, and whom the Syriac and Ethiopic versions here style, "the word of life", as in 1Jo 1:1 who is the author of salvation, and who was in the first place sent unto the Jews; or rather the Gospel, which gives an account of the author of spiritual and eternal salvation, of his person, and of his manner of obtaining it, and of the nature of salvation, and who the persons are to whom it belongs. The Gospel is not a proposal of terms, by complying with which men may be saved, as faith, repentance, and good works, which are not terms of salvation, but either blessings, parts or fruits of it; but it is a declaration of salvation itself, as being a thing done by Christ; it declares him to be the alone able, willing, and all sufficient Saviour, and the salvation he has wrought out to be a great one, complete, spiritual, and everlasting; and that those that believe in him shall be saved with it. It is the word preaching salvation by him, showing, that he has wrought out an everlasting righteousness for the justification of his people; hence it is sometimes called the word of righteousness; and that he has made peace and reconciliation by the blood of his cross, for which reason it is styled the word of reconciliation; and that eternal life is in him, and by him, and therefore it is called the word of life: for the salvation it publishes includes all the blessings of grace, and everlasting glory, and happiness; it is the means of applying the salvation it declares; the Spirit of God comes by it, who, whilst it is preaching, falls upon, and conveys himself into the hearts of men: regeneration is ascribed to the word of truth; faith comes by hearing; and sanctification is promoted and increased by it, as an instrument; and after men believe in it, they are sealed with the Holy Spirit of promise; all which shows what a wonderful blessing the Gospel is: and this was now sent not to the Jews only, though to them in the first place, but to the Gentiles also; the Alexandrian copy, in the two last clauses, instead of "you", reads "us".

Gill: Act 13:27

For they that dwelt at Jerusalem, and their rulers,.... The inhabitants of that city, and the great sanhedrim which sat there: because they knew him not; that is, either Jesus the Saviour, whom God had raised of the seed of David, and to whom John bore witness; and which must be understood, not of all the inhabitants of Jerusalem, and members of the sanhedrim; for though some were ignorant, yet there were others that knew that Jesus was the Messiah, and notwithstanding rejected him; but the apostle chooses to take no notice of these, because he would not irritate and provoke, but rather of others, that were really ignorant of Christ: or else this may be understood of the Gospel, the word of salvation, that the Jews knew not "that"; and so the Syriac version renders it; and to which agrees the Ethiopic version, which reads thus, "they knew not this word of the prophets", joining the word of salvation, and what follows, together:

nor yet the voices of the prophets: "or the writings of the prophets", as the Syriac version, and some copies read; their prophecies concerning the Messiah, particularly in Psa 22:1 which are read every sabbath day; See Gill on Act 13:15.

they have fulfilled them; the word, of the prophets:

in condemning him; Jesus Christ, for these prophets testified, in the places referred to, of the sufferings and death of Christ, to which he was condemned by them.

Gill: Act 13:28

And though they found no cause of death in him,.... That is, no crime that deserved death; they sought for such, but could find none; they suborned false witnesses, who brought charges against him, but could not support them; wherefore Pilate, his judge, several times declared his innocence, and would have discharged him:

yet desired they Pilate that he should be slain; they were urgent and importunate with him, that he would order him to be put to death; the power of life and death being then in the hands of the Romans; the Vulgate Latin and Syriac versions read, "that they might slay him"; and the Arabic version, "that he might slay him"; and the Ethiopic version renders the whole quite contrary to the sense, "and they gave power to Pilate to hang him"; whereas the power of putting him to death was in Pilate, and not in them: and therefore they were pressing upon him, that he would order his execution, notwithstanding his innocence.

Gill: Act 13:29

And when they had fulfilled all that was written of him,.... When they had vilified and reproached him in the most opprobrious manner; buffeted and scourged him, and pierced his hands and his feet, by nailing him to the cross; when they had crucified him between two thieves, and parted his raiment and cast lots on his vesture; when they had pierced his side, and it was sufficiently evident that his life was taken from the earth; all which were written of him in the Psalms and Prophets:

they took him down from the tree; the cross, on which he was crucified: it may be rendered impersonally, "he was taken down from the tree"; for not the same persons that desired he might be slain, and fulfilled all that was written of him, took him down, but others; though they were some of the rulers, as Joseph of Arimathea, and Nicodemus, yet such as did not consent to his death:

and laid him in a sepulchre; in a new one, in which never man lay; a sepulchre which Joseph had hewed out of a rock for himself, and which was both sealed and guarded.

Gill: Act 13:30

But God raised him from the dead. Though his life was taken away by man, and it was a clear case that he was certainly dead, and he was taken down from the cross as such, and buried; yet he could not be held with the cords of death, but God the Father raised him from the dead by his power. The Vulgate Latin version adds, "the third day".

Gill: Act 13:31

And he was seen many days,.... Forty days, at certain times,

of them which came up with him from Galilee; which though true of several women who followed him from Galilee, and to whom he appeared after his resurrection, as Mary Magdalene, Mary the mother of James and Joses, and Salome the mother of Zebedee's children, and others; yet is chiefly to be understood of the apostles of Christ, who were Galilaeans, and came with Christ from that country to Jerusalem, when he came thither to suffer and die:

who are his witnesses unto the people; not only of his resurrection, though of that chiefly, but of all that he did and suffered in Galilee and Judea.

Gill: Act 13:32

And we declare unto you glad tidings,.... The whole of the Gospel, concerning the incarnation, obedience, sufferings, death, and resurrection of Christ, and the benefits arising from thence, as peace, pardon, righteousness, life, and salvation; all which are good news and glad tidings to sensible sinners; and which are declared and published by the ministers of the Gospel, according to the commission given them, as here by Paul and Barnabas:

how that the promise which was made unto the fathers; not barely and solely that which respects the resurrection of Christ, but the mission of him, the exhibition of him in human nature, his incarnation, his work and business he was to do, namely, to obtain salvation for his people; it chiefly regards the promise of his coming into the world to do the will of God, which promise was made to Abraham, Isaac, Jacob, and Judah, Gen 22:18.

Gill: Act 13:33

God hath fulfilled the same unto us their children,.... The natural descendants of them, as Paul and Barnabas, and the Jews in the synagogue, were:

in that he hath raised up Jesus again; which may not be understood of his resurrection from the dead, since the promise made, and now fulfilled, has not a single respect to that; but of his being raised up, and sent forth into the world, to be a Saviour and Redeemer, and to sit upon the throne of David, as in Act 2:30 of which raising of him up to regal dignity, mention is made in Psa 2:1, Psa 6:1 which is produced as a testimony of it; and the rather this seems to be the sense, since the article of the resurrection of the dead is spoken of in the next verse, as distinct from this; and other passages of Scripture are produced, as speaking of it; though admitting that Christ's resurrection from the dead is here intended, as the Alexandrian copy reads, what follows is very applicable to it, without any detriment to the doctrine of Christ's eternal generation and sonship, as will be hereafter made to appear:

as it is written in the second psalm: Beza's most ancient copy, and other very ancient copies, read, "in the first psalm"; for the first and second psalms seem to have been reckoned by the ancient Jews but one psalm, or one section; for so they say ^d.

""blessed is the man", &c. and "why do the Heathen rage", &c. חדא פרשה היא, are one "parasha", or section: and they further observe ^e, that "every section that was dear to David, he began it with "blessed", and ended it with "blessed"; he began with "blessed", as it is written, Psa 1:1 "blessed is the man", &c. and he ended it with "blessed", as it is written, Psa 2:12 "blessed are all they that put their "trust in him":'' though it is elsewhere said ^f, "blessed is the man", &c. Psa 1:1 "and why do the heathen rage", &c. Psa 2:1 are two sections; and "to the chief musician on Muth Labben", Psa 9:1) and "why standest thou afar off", &c. (Ps 10:1-18) are two sections.''

And Kimchi calls ^g this psalm, as the generality of copies here do, saying,

"this psalm is המזמור השני, "the second psalm."''

And that this psalm belongs to the Messiah, is evident from the mention made of him in Psa 2:2 from the mad counsel, and vain attempts of the kings of the earth against him, Psa 2:1. God's decree and resolution to make and declare him King of Zion, notwithstanding all their efforts upon him, Psa 2:4 from his asking and having the Gentiles, and uttermost parts of the earth for his inheritance, which is true of no other, Psa 2:8 and especially from that reverence, worship, and adoration, which are to be given to him, and that trust and confidence to be placed in him, Psa 2:10 which can by no means agree with David, nor with any mere creature whatever; and as for Psa 2:7 which is here cited, what is said in that is inapplicable even to angels, Heb 1:5 and much more to David, or any mere man. The whole psalm was, by the ancient Jews, interpreted of the Messiah, as is confessed by some of their later doctors. R. David Kimchi says ^h,

"there are that interpret it of Gog and Magog, and the Messiah, he is the King Messiah; and so the Rabbins of blessed memory interpret it.''

And Jarchi confesses the same, and is somewhat more open in giving his reason for interpreting it otherwise.

"Our Rabbins (says he) expound this affair concerning the King Messiah; but according to its literal sense, and for an answer to the heretics (or Christians), it is right to explain it concerning David himself.''

he clause, "and for an answer to the heretics", is left out in later editions, but was in the more ancient ones; it being so open and barefaced, that the Jews did not choose to let it stand. Aben Ezra is in a doubt whether to interpret the psalm of David, or of the Messiah; though he thinks the former is best; and particularly this seventh verse is, by several of their ancient writers, applied to the Messiah; in one of their writings, esteemed very ancient, are these words ⁱ;

"from thence shall come forth, in that day, the Messiah of David; and this is the mystery of, "I will declare the decree, the Lord said unto me, thou art my Son", &c.''

And this is the sense of R. Ame ^k, a famous ancient doctor of theirs: upon mention of those words in Jer 31:22 "the Lord hath created a new thing", &c.

"says R. Hone, in the name of R. Ame, this is the King Messiah, as it is said, Psa 2:7 "this day have I begotten thee".''

And in like manner in the Talmud ^l, it is understood of the Messiah, where are these expressions;

"the Rabbins teach, that Messiah, the son of David, who shall be revealed in haste in our days, the holy blessed God said unto him, ask anything of me, and I will give it thee, as it is said, Psa 2:7 "I will declare the decree, &c. this day have I begotten thee".''

And that this was the sense of the Jews in the times of the apostle, need not be doubted, since the apostle cites these words before a Jewish assembly, in one of their synagogues, and applies them to the Messiah, without any hesitation, or any further reasoning upon it, as being a thing generally agreed on, and out of doubt; wherefore the Jew ^m has no reason to charge the apostle with an error in citing a passage in this psalm, and applying it to Christ, since their ancient doctors have allowed, that it belongs to him, and even the very passage which the apostle produces; which passage Maimonides ⁿ himself applies to the Messiah. This objector would have it, that David spoke the whole psalm by the Holy Spirit concerning himself, and that he calls himself the Lord's anointed; and that being anointed by the will of the Lord, what was against his kingdom, was against the Lord himself; and that he is called the Son of God, because he attended to the worship of God; and that the begetting of him refers to the time of his unction by Samuel; and that it can by no means agree with Jesus of Nazareth, who never ruled in any place, but others ruled over him, when they condemned him to death as the meanest of the people; and who himself says, that he came not to be ministered unto, Mat 20:28 especially he thinks those words, "ask of me, and I will give the Heathen", &c. greatly militate against the application of the psalm to Jesus; for if he is God, what need has he to ask of another? But since the Jewish doctors themselves have applied this psalm to the Messiah, the apostle ought not to be blamed for making such an application; and there are many things which cannot be applied to David himself; for whatever may be said of his anointing, begetting, and sonship, the uttermost parts of the earth were never given for his possession; and much less can he be the son the kings of the earth are called upon to kiss and worship, or he be the object of trust and confidence; and though Jesus in the days of his humiliation was not ministered unto, but ministered to others, and ruled not over others, but submitted to the death of the cross; he has since been made and declared Lord of all, and his kingdom has taken place in the nations of the world, and ere long all the kingdoms of it will become his; and though he is God, it is no ways inconsistent with him, as man and Mediator, to ask anything of his Father, and especially what has been agreed between them shall be given: the words cited by the apostle are, "thou art my Son, this day have I begotten thee"; in Beza's ancient copy, the verse following these words is added, "ask of me", &c. The words are to be understood of the eternal filiation of Christ, and are produced, to set forth the greatness and dignity of his person; whom God had raised and sent forth in human nature, to be the Saviour and Redeemer of his people: though should they be applied to the resurrection of Christ from the dead, it will no ways prejudice the doctrine of Christ's proper and natural sonship, as being the only begotten of the Father; since the resurrection of Christ is not the cause of his sonship, or the reason why he is called the Son of God, but a manifestation of it; Christ was the Son of God, before his resurrection from the dead; he was declared to be so by a voice from heaven, was believed on by his disciples as such, and confessed by others, both men and devils: besides, if his resurrection was the cause of his sonship, he must beget himself, which is absurd, for he was himself concerned in his resurrection from the dead; more over, his sonship would not be proper, but figurative and metaphorical, whereas he is God's own, or proper son; besides, on this account he could not be called God's only begotten Son, because there are others that have been, and millions that will be raised from the dead besides him: but the reason why these words are applied to the resurrection of Christ, allowing them to be so, is not because he was then begotten as the Son of God, but because he was then manifested to be the eternally begotten Son of God; things are said to be, when they are only manifested to be; so Christ is said to be that day begotten, because he was "declared to be the Son of God with power, by the resurrection from the dead", Rom 1:4 Hence these words are applicable to any time or thing wherein Christ is manifested to be the only begotten Son of God, and accordingly are applied to different times and things; see Heb 1:3.

Gill: Act 13:34

And as concerning that he raised him up from the dead,.... This, as it is differently expressed from the raising him up, spoken of in the preceding verse, so seems to be a distinct article from it, and is supported by other passages of Scripture: the apostle having shown that God had fulfilled his promise to the fathers, concerning the raising up, or sending the Messiah into the world, who is no other than the eternal Son of God, proceeds to prove his resurrection from the dead, as man, which was in such sort, as

now no more to return to corruption; so as not to die any more, and be laid in the grave, and there corrupted; as was the case of those who were raised from the dead by the prophets, under the Old Testament, or by Christ himself, before his death and resurrection; for these were raised to a mortal life, and died again, and were buried, and saw corruption; but Christ was raised up from the dead, never to die more, but to live forever, having in his hands the keys of hell and death, and being the triumphant conqueror over death and the grave; in proof of which some passages are produced out of the Old Testament, as follow: "he said on this wise"; that is, God said so, or after this manner, Isa 55:3 "I will give you the sure mercies of David"; that is, of the Messiah; by which are meant the blessings of the sure and well ordered covenant of grace, which the Messiah by his sufferings and death was to ratify and secure for all his people: now had he only died, and not been raised from the dead, these blessings had not been ratified and made sure unto them; therefore, when God promises his people, that he will give them the sure mercies of David, or the Messiah, he promises that the Messiah shall not only die to procure mercies and blessings for them, but that he shall rise again from the dead, to make them sure unto them; so that these words are pertinently produced in proof of Christ's resurrection. David is a name frequently given to the Messiah, as in Jer 30:9 David being an eminent type of Christ, and the Messiah being a son of his; and who must be meant here; and which is owned by several Jewish commentators ^o of the best note; and which appears from his being called a witness to the people, a leader and a commander of them, in the next verse: the blessings of the covenant are fitly called "mercies", because they spring from the grace and mercy of God, and wonderfully display it, and are in mercy to his people; and these are the mercies of David, or of Christ, because the covenant being made with him, these blessings were put into his hands for them, and come through his blood to them; and hence they are said to be "sure" ones; they are in safe hands; Christ, who is intrusted with them, faithfully distributes them: but then, as by his death he has made way for the communication of them, consistent with the justice of God; so he must rise again, and live for ever, to distribute them, or see that there is an application of them made to the persons for whom they are designed: besides, it is one of the sure mercies promised to David, to the Messiah himself, that though he died, and was laid in the grave, he should not continue there, but rise again, as the next testimony most clearly shows.

Gill: Act 13:35

Wherefore he saith also in another psalm,.... Psa 16:10 or "in another place", as the Syriac version supplies; or "in another section", as the Arabic version; or "elsewhere", as Beza's most ancient copy, the Vulgate Latin and Ethiopic versions, read:

thou shalt not suffer thine Holy One to see corruption; which cannot be understood of David: the term "Holy One", is not so applicable to him, who was a man subject to infirmities; at least not in such sense as to Christ, who was holy in his nature, and without sin in his life and conversation; besides, David was laid in his grave, and saw corruption, as the apostle afterwards proves: the former part of this passage is not cited, "thou wilt not leave my soul in hell"; which was not absolutely necessary to be mentioned, it being clearly implied in what is produced; for if he should not be suffered to see corruption, then he could not be left in the grave: moreover, the apostle cites that which he intended to reason upon, as he afterwards does, and by it makes it manifestly appear that the words do not belong to David, but the Messiah, and are a clear and pertinent proof of his resurrection from the dead. The Jew ^p objects to the apostle's version of these words, rendering שחת, by "corruption", whereas he says it signifies a "pit"; but it ought to be observed, that the word in its first proper, and literal sense, signifies "corruption"; and a pit or grave is only called by this name, because dead bodies, or carcasses, are therein corrupted; and instances may be given, wherein the word cannot be understood in another sense than in that of corruption, as in Lev 22:25. See Gill on Act 2:27.

Gill: Act 13:36

Or the men of that age and generation in which he lived, the subjects of his kingdom; by governing them with wholesome laws, protecting them in their rights and properties, defending them against their enemies, and regulating and promoting the worship of God among them:

by the will of God; this clause may be read in connection with the preceding words, as it is in the Syriac version thus, "after he had in his own age served the will of God"; acted according to it, fulfilled it, and did what the Lord declared to him, or he knew to be the will of God; or with the following words, as in the Vulgate Latin version, "by the will of God fell on sleep", or died; and then the sense is, that after he had done the work of his generation, which was appointed and cut out for him, he died by the decree and counsel of God, which has set bounds to man's life, and has fixed the time of his death; no man dies before, or lives longer than the time it is the will of God he should. David lived according to the will of God's command, and he died by the will of his decree. Death is expressed by falling asleep; a way of speaking very common with the eastern nations, and which represents it in an easy and familiar manner: it is not an annihilation of men; the dead are only fallen asleep, and will wake again in the resurrection; till which time the grave is their restingplace, and out of which the saints will rise fresh and cheerful; and yet, as a time of sleep is a time of inactivity, so no work is done in the grave; and therefore whatever we find to do, should be done in life. It is a long sleep; David has been many hundred years, even thousands, in it; and there will be no awaking out of it till Christ comes again: but this is to be understood of the body only, which only is capable of sleeping the sleep of death, and not of the soul, which dies not with the body, nor continues with it in the grave in a state of insensibility and inactivity, but immediately returns to God; and being happy, is employed in the vision of God, and Christ, in the fellowship of saints and angels, and in the work of praise and thanksgiving: thus, though David is fallen asleep in his body, he is present in spirit with the Lord; and that sweet psalmist of Israel is singing the songs of God in a much better manner than when here on earth. Blessed are they that sleep in Jesus, for they not only sleep quietly and safely, but shall surely rise again, for God will bring them with him; Christ is the first fruits of them, and they shall awake in his likeness. It is further said of David, "and was laid unto his fathers", or was buried; his sepulchre is said to be in Mount Zion ^q, where the kings of the house of David were buried; and his sepulchre Peter says in Act 2:29 remained till his time.

And saw corruption; his body putrefied in the grave, became the repast of worms, and was reduced to rottenness and dust; and therefore the words could not be spoken of him cited from Psa 16:10.

Gill: Act 13:37

But he whom God raised again,.... The Vulgate Latin version adds, "from the dead"; meaning the Lord Jesus Christ, who was raised from the dead by God the Father: and

saw no corruption; he did not lie so long in the grave as to corrupt and putrefy, but was raised from the dead the third day; wherefore the passage, before cited, is very applicable to him, and is a clear proof that the Messiah was to rise from the dead, as Jesus did.

Gill: Act 13:38

Be it known unto you, therefore, men and brethren,.... The apostle having discoursed concerning the incarnation of Christ, his death and resurrection, proceeds to take notice of some particular benefits and blessings of grace arising from thence, which are published and made known to the sons of men in the everlasting Gospel, as were now to the Jews by Paul and Barnabas; such as forgiveness of sins through the blood of Christ, and justification by his righteousness; the former of them is mentioned in this verse, the latter in the next:

that through this man is preached unto you the forgiveness of sins; forgiveness of sins, which is sometimes expressed by a non-imputation of them, a non-remembrance of them, a covering and putting them away, and a blotting them out, is an act of free grace and mercy, and yet is through the blood of Christ; through that believers have it; Christ is exalted as a Prince and a Saviour to give it, having by his blood procured it; and this is a principal doctrine of the Gospel, which is published in his name, and which the light of nature and law of Moses know nothing of, and cannot ascertain; the prophets bear testimony to this truth, that everyone that believes in Christ shall receive the remission of sins, of all his sins. That there is a God is known by the light of nature, and that sin is an offence unto him; but by it is not known in what way offended Deity is appeased; nor does it, nor can it assure any that God will forgive sin on any account whatever; not on account of mercy in him, nor on account of good works, or of repentance in them; God, as the God of nature, does not forgive sin, but as the God of grace: and though the law of Moses declares what is good, and gives knowledge of evil, yet admits not of repentance as a satisfaction for sin committed; nor does it represent God as merciful, but as just, and so accuses, condemns, and kills: the doctrine of forgiveness is a pure doctrine of the Gospel; and when it is preached aright, it is preached through Christ, not through the works of the law, not through repentance, nor through faith, nor through the absolute mercy of God, but through Christ, through the blood of Christ, which was shed to obtain it in a way consistent with the justice of God; and through his hands it is given. When Christ is called a "man", it must not be thought that he is a mere man; he is God as well as man; had he been a mere man, forgiveness of sin could not have been by his blood, or through his name, or for his sake; it is because he is God, truly and properly God, that there is a virtue in his blood to take away sin, and cleanse from it; see 1Jo 1:7 Besides, the word "man" is not in the original text, it is only "through this is preached to you"; that is, through this glorious and divine person, who, though he died as man, and was buried, yet saw no corruption, and is now raised from the dead, and is at the right hand of God. Some copies read δια τουτο, because of this, or for this reason; seeing he is raised from the dead, therefore the doctrine of the remission of sins is preached; for if he had died, and had not risen again, there could have been no pardon by his blood, nor justification by his righteousness; see Rom 4:25.

Gill: Act 13:39

And by him all that believe are justified from all things,.... Christ, as God, is not only the justifier of his people, who pronounces them righteous in the sight of God; but his righteousness imputed to them is the matter of their justification, or that by which they are justified; and not the works of the law, or obedience to the Gospel, or internal holiness, either in whole or in part, or the grace of faith, but the object of it, Christ, and his righteousness: and justification by this is complete and perfect; it is from all sin, original and actual, secret and open, greater or lesser sins; sins of presumption and ignorance, of omission or commission; from all things the law can charge with, as breaches of it; from all things which the justice of God can demand satisfaction for; and from all things that Satan, or a man's own conscience, can justly accuse him of. And those that believe in Christ with the heart unto righteousness, are openly and manifestly justified in their own consciences, and can claim their interest in it, and have the comfort of it, as well as they were before secretly justified in the mind of God, and in their head and representative Jesus Christ. And from all sin these are justified of God, as Beza's ancient copy reads, "for it is God that justifies", Rom 8:33 against whom men have sinned, and whose law they have violated, and whose justice they have affronted, by reason of which they are liable to condemnation; but God justifies them, by imputing the righteousness of his Son to them, in which he views them as without fault, unblamable and irreprovable; and though all men are not justified, yet many are; even all the seed of Israel, all the elect of God, everyone that believes in Christ, as all do who are ordained to eternal life; Christ's righteousness is imputed and applied to all these, and therefore they shall never enter into condemnation, but shall be acquitted and discharged from all things,

from which, it is added,

ye could not be justified by the law of Moses; that is, by the works of the law, or by obedience to it, because such obedience is imperfect; and therefore the law cannot justify, discharge, and acquit upon it, but instead thereof, must curse and condemn; as it does everyone, that does not do all things commanded in the law, and in the manner that requires; besides, if righteousness was hereby, the grace of God in justification would be frustrated, the death of Christ would be rendered null and void, and boasting would not be excluded; all which are contrary to the scheme of the Gospel. It may be observed, that pardon of sin and justification are two distinct blessings, or the apostle must be guilty of a great tautology; since having spoken of forgiveness of sin in the preceding verse, he speaks of justification in this, as another blessing enjoyed by and through Christ, and published in the Gospel, styled therefore the word and ministration of righteousness. And indeed they are distinct; in pardon the man is considered as a sinner, in justification as a righteous man; pardon takes away his sin, justification gives him a righteousness; pardon frees from punishment, but justification besides that gives him a title to eternal life; to pardon, the blood of Christ is sufficient; but to justification are required the holiness of Christ's nature, the perfect obedience of his life, as well as his suffering of death; moreover, justification passed on Christ as the head and representative of his people, but not pardon; he may be said to be justified, but not pardoned: these two blessings make a considerable figure in the ministry of the word.

Gill: Act 13:40

Beware therefore,.... Of rejecting the Gospel, and those excellent truths of it; since forgiveness of sin and a justifying righteousness are said to be had in no other way, but in and through Christ; take heed therefore,

lest that come upon you, which is spoken of in the Prophets: some think that the apostle refers to two places in the Prophets, which he puts together, and therefore uses the plural number; the one in Isa 28:14 from whence the character of the persons is taken, "ye despisers", or scornful men, who are addressed; and the other in Hab 1:5 where is to be found what is said to them; but rather the latter place is what is only referred to, and is said to be, "in the Prophets", that is, in one of the prophets; See Gill on Joh 6:45 or in the book of the Prophets, the lesser prophets, which were together in one book, among which Habakkuk stands; the Ethiopic version reads in the singular number, "lest should come upon you the word of the prophet, saying", as follows.

Gill: Act 13:41

Behold, ye despisers,.... In Hab 1:5 from whence these words are taken: we render it with others, "behold ye among the Heathen"; as if the word בגוים, was compounded of ב "in", and גוים, "nations" or "Heathens"; and so reads the Chaldee paraphrase, "look among the people"; but the Septuagint version renders it, "behold, ye despisers"; which the apostle is thought to follow; wherefore some have imagined a different reading, and that the Septuagint, instead of בגוים reads בוגדים, the singular of which is used in Hab 2:5 and there rendered a "despiser" in the same version: but it should be observed, that the Septuagint is not the only version that so renders the word; for the Syriac version renders it, "behold, ye impudent"; and the Arabic version, "behold, ye negligent"; and Dr. Pocock ^r has shown that this word comes from the root בגא which though not to be found in the Bible, yet in the Arabic language, among other things, signifies to behave proudly, or insolently, and so is very properly rendered "despisers", without supposing any different reading or corruption in the text: and as in Habakkuk the proud and haughty Jews are there spoke to, who neglected and despised the law; this is accommodated by the apostle to the Jews in his time, who were very much disposed to despise the Gospel, as they generally did. It follows, "and wonder, and perish"; or disappear, or change countenance, through shame for their sins, and amazement at the judgments of God upon them:

for I work a work in your days, which you shall in no wise believe though a man declare it unto you; which, in Habakkuk, refers to the destruction of the city and temple of Jerusalem by the Chaldeans; and here it is suggested, by the citation and application of it, that in a short time a like work would be done in their days; the city and temple of Jerusalem would be destroyed by the Romans, which when told to the Jews in foreign parts, as here in Pisidia, would not be believed by them, though it should be told them by men of probity and credit.

Gill: Act 13:42

And when the Jews were gone out of the synagogue,.... The time of worship there being over; or being offended at the apostle's discourse concerning Jesus: the words will bear to be rendered, "when they were gone out of the synagogue of the Jews"; and the sense be, when Paul and Barnabas were come out from thence, Paul having finished his discourse: the word "Jews", and the phrase, "out of the synagogue", are left out in Beza's ancient copy, and in the Alexandrian copy, and in the Vulgate Latin, and Syriac versions; and so may be interpreted either of the Jews, or of Paul and Barnabas; the Ethiopic version leaves out the whole clause: "the Gentiles besought that these words might be spoken unto them the next sabbath"; that is, the proselytes from among the Gentiles, who attended on the synagogue of the Jews, and who stayed behind when the Jews were gone out, being exceedingly delighted with the apostle's doctrine, most earnestly entreated that the same subject might be insisted upon the next sabbath: or, as Dr. Lightfoot observes, the words may be rendered, "they besought the Gentiles"; that is, the apostles, when they saw the Jews go out, being offended, addressed the Gentiles, and entreated them to come the next sabbath day, and patiently hear these doctrines: though in the above copies and versions there is no mention made of the Gentiles, any more than of the Jews; so that this may be understood either of the rulers of the synagogue, who first invited them to speak a word of exhortation to the people, or of the whole body, Jews and proselytes, who, when they were departing, entreated they might hear them again the next sabbath; about which "next sabbath", there is some difficulty; the words may be rendered, "between the sabbath", and so may regard what we call weekdays, or working days; and which the Jews call ימים שבנתיים, "the intermediate days", or the days between one sabbath and another ^s; and on some one of these days it was desired that the apostles would give them another discourse on the same subject; and it may be particularly, that either Monday or Thursday, the second or fifth day of the week, might be pitched upon; since on these days the Jews met together in the synagogue, and read the law, according to the order of Ezra, that they might not be three days without the law ^t; and these were the days on which they fasted, Luk 18:12. Others choose to render the words, "on the sabbath day after"; and so the Syriac version renders it, "on the other sabbath"; and the Ethiopic version, "the sabbath following"; and so the Vulgate Latin, with which ours, and others agree; and to this reading and sense, Act 13:44 greatly inclines; though they might meet together on one of the days between, when being so delighted with what they heard, and of which they so much talked, that the next sabbath almost the whole city came together to hear: but what pleases me best, and which, I think, has never been observed by any, is, that there was one sabbath in the year which was called שבת בנתים; which may be rendered by το μεταξυ σαββατον, "the sabbath between", or the intermediate sabbath; and this sabbath was on one of the ten days before the day of atonement; and was so called, because it was between the first of Tisri, which answers to part of our September, and was the beginning of the year, and the tenth of the same month, which was the day of atonement; and was a sabbath very much taken notice of by the Jews ^u: and now this might be the sabbath following, and so all agrees; and a reason may be given for the different phrases in this verse, and Act 13:44 and if so, this also points out the time of the year that Paul and Barnabas were at Antioch in Pisidia, and when that remarkable period began, that the apostles turned from the Jews, and preached to the Gentiles.

Gill: Act 13:43

Now when the congregation was broken up,.... Or "the synagogue"; not the place, but the people that met in it; when they were "dismissed", as the Vulgate Latin and Arabic versions render it; either in a disorderly manner, through the offence the Jews took at Paul's preaching; or if in an orderly way, this was done by התורגמן, "the interpreter"; so it is said ^w, that

"R. Hotzpith the interpreter dismissed the people.''

Many of the Jews and religious proselytes followed Paul and Barnabas; who were converted by this sermon, and believed in Christ, and cordially embraced the doctrines of the Gospel, that had been preached. Piscator thinks that the word "religious" does not belong to the text, but some way or other crept into it, since it supposes some proselytes not to be religious; whereas, though all religious persons were not proselytes, at least proselytes of righteousness, yet all proselytes were religious persons; but it is retained in all copies and versions:

who speaking to them, persuaded them to continue in the grace of God; meaning, not that the Jews and proselytes spoke to Paul and Barnabas, and entreated and persuaded them to persevere in preaching the doctrine of the grace of God, notwithstanding the offence some might take at it, and the ill usage they might meet with on account of it; but that Paul and Barnabas took notice of them, and by their following them, and by the conversation they had with them, found that the word had reached their hearts, and that they had embraced the doctrine of the Gospel; wherefore they spoke a word of exhortation to them, beseeching them to continue in it, it springing from the grace of God, and being a declaration of it; and particularly in those special doctrines of grace, which had been insisted on, namely, remission of sins, and free justification by the blood of Christ; for it is more likely, and was more necessary, that these should be exhorted by the apostles, and not the apostles by them.

Gill: Act 13:44

And the next sabbath day,.... The same which is before called the "sabbath between", which was between the first and tenth of Tisri, or between the beginning of the year, and the day of atonement:

came almost the whole city together. The Syriac and Ethiopic versions leave out the word "almost", and read, the whole city came together; some out of curiosity, having heard much said of these men and their doctrines, others to cavil and quarrel, and others from a true affection to the Gospel, and an earnest desire of knowing more of it, and of receiving more advantage from it: though the end in all was,

to hear the word of God; or "of the Lord", as the Alexandrian copy; that is, the doctrine of the Gospel, which comes from God, and, concerns the Lord Jesus Christ, his person, offices, grace, and righteousness.

Gill: Act 13:45

But when the Jews saw the multitudes,.... The vast number of people, the inhabitants of the city, the Gentiles, that were assembled together to hear the word. This must be understood of the unbelieving Jews, who came with no good design:

they were filled with envy; at the Gentiles, that they should have the word equally preached to them, as to themselves, to whom the oracles of God were committed; or at the popularity of the apostles, that such numbers should follow them; and they might fear many converts might be made by them, from among them:

and spoke against those things which were spoken by Paul; concerning Jesus of Nazareth being the Messiah, which they denied; and concerning free justification by his righteousness, which they affirmed to be by the works of the law: and they went on

contradicting and blaspheming; publicly opposing him, and speaking evil of him, and of his doctrines; and not only so, but belching out their blasphemies against the Lord Jesus Christ. The Alexandrian copy, the Vulgate Latin, Syriac, and Ethiopic versions, leave out the word "contradicting", as redundant, it having been before said, that "they spoke against", or "contradicted" what Paul delivered; though it may not be superfluous, but express their continuance in their contradiction and opposition; and which was attended with, and issued in blasphemy: such a spirit of reproach and blasphemy is with the Jews a sign of the Messiah's coming;

"says R. Jannai ^x, when you see generation after generation reproaching and blaspheming, look for the feet of the Messiah, according to Psa 89:51.''

This they have been doing one age after another, even for many ages; and therefore, according to one of their own signs, the Messiah must be come.

Gill: Act 13:46

Then Paul and Barnabas waxed bold,.... They were not at all daunted at the opposition they met with, but rather grew more courageous, and used great liberty of speech, and spoke out freely, plainly, and openly: and said,

it was necessary that the word of God should first have been spoken to you; as it was by Christ and his apostles, whilst he was on earth; and though, after his resurrection, the commission to his apostles ran, to preach the Gospel to all nations, yet they were ordered to begin at Jerusalem, and preach to the Jews first; and this they hitherto strictly observed:

but seeing ye put it from you; with loathing, indignation, and contempt:

and judge yourselves unworthy of everlasting life; no man is worthy of everlasting life, on account of anything done by him, for it is the free gift of God; and all who are sensible of themselves, and of the just demerit of sin, conclude themselves unworthy to inherit eternal life; but this was not the case of these Jews, nor is it the sense here: but the meaning is, that the Jews, by this act of theirs in rejecting the Gospel, did as it were pass sentence upon themselves, and determine against themselves that they ought not to be saved, since they despised the means of salvation; or that they were not worthy to have the Gospel preached to them any more, which may be called eternal life, because it is brought to light by it, and revealed in it; and because it points out the way unto it, as well as gives some account of it:

lo, we turn to the Gentiles; to preach the Gospel to them only, or chiefly; now the words of Christ began to be fulfilled, Mat 21:43.

Gill: Act 13:47

For so hath the Lord commanded us,.... For though Christ in his first commission restrained his disciples from going into the Gentiles, and preaching to them, yet when he enlarged their commission after his resurrection, he bid them go into all nations, and preach the Gospel to every creature; and told them, that they should be his witnesses to the uttermost part of the earth; see Mat 28:19 unless this should rather be thought to refer to what follows:

saying; or "as it is written", as the Syriac version supplies; or "because so saith the Scripture", as the Ethiopic version, namely in Isa 49:6.

I have set thee to be a light of the Gentiles; to enlighten the Gentiles that sit in darkness, by the preaching of the Gospel to them, and the Spirit of God attending it: this supposes the Gentiles to have been in darkness; as they were about divine things, before the times of the Gospel: they had no true knowledge of God himself; for though they knew there was a God, they did not know, at least but few of them, that there was but one God; and none of them knew anything of him as in Christ; they had not a revelation of his will, they were without the written law, and were strangers to the true manner of worshipping the divine Being; they knew nothing at all of the Messiah, and of his righteousness and salvation by him; nor of the Spirit of God, and the operations of his grace, nor of the resurrection of the dead, and were very ignorant of a future state: it was therefore an unspeakable mercy to them, that Christ was appointed to be a light to them; not in a way of nature, as he is that light which lightens every man that comes into the world; but in a way of grace, through the ministration of the Gospel, and by the special illuminations of the divine Spirit; whereby they see there is a righteous judge, and that there will be a righteous judgment; and that sin is exceeding sinful, and cannot be atoned for by them, and therefore they are in themselves miserable and undone; and they further see, that pardon and righteousness are only by Christ, and that salvation is alone in him. The words are spoken by God the Father to his Son, and express the eternal decree of God, and the designation of Christ to be the light of his people; the mission of him in time as the light of the world, and the exhibition of him in the Gospel, for the illumination of men by his Spirit and grace. In the Hebrew text it is, "I will give thee", &c. for all this springs from the free grace of God; Christ in all respects is the gift of God, as he is the head of the church, and the Saviour of the body, so as he is the light of men; and it is necessary that he should be light, in order to be salvation, as follows; for though men may go to hell in the dark, yet not to heaven; the way of the wicked is darkness, but the path of just is shining light: those whom God rives, he enlightens with the light of life:

that thou shouldest be for salvation to the ends of the earth; impetratively as the author of it, and applicatively by means of the Gospel, which publishes salvation by Christ; and is the power of God unto salvation, to Gentiles as well as Jews, even to all that believe, in what part of the world soever they live: thus what was decreed and resolved on by God the Father, and was declared by him to his Son, is applied to his ministers and ambassadors, who represented him; so that what they did, he may be said to do; and who by them was to go, and did go to the Gentiles, and enlighten them with the light of the Gospel, and became salvation to them; so that this prophecy is produced by the apostles, to vindicate their conduct, as well as to show the agreement between the command of Jesus Christ to his disciples, and the decree of God the Father; as also to illustrate and confirm the particular order, which the Apostle Paul had, to go to the Gentiles, and to which he may have a regard here; see Act 26:17. In the Hebrew text it is, "my salvation": provided, promised, and sent by God, the Saviour of his people.

Gill: Act 13:48

And when the Gentiles heard this,.... That it was the will of God, and the command of Christ, that the Gospel should be preached to them; by whom are to be understood the Pisidians, the inhabitants of Antioch, who had never been proselytes to the Jewish religion:

they were glad; not that the Jews were likely to have the Gospel taken away from them, and be utterly deprived of it, but that it was to be preached to them:

and glorified the word of the Lord; not the Lord Jesus Christ, the essential word of the Lord, whom they might not as yet have such a distinct knowledge of; but rather God himself, for his word, particularly his word of command, Act 13:47 as the Syriac and Ethiopic versions read; or the sense is, they spake well of the Gospel, and gave glory to God, or the Lord, who had sent it among them: Beza's most ancient copy reads, they "received the word of the Lord", which seems to be a more agreeable reading; to glorify the word of the Lord, is an unusual phrase:

and as many as were ordained unto eternal life believed; faith is not the cause, or condition of the decree of eternal life, but a means fixed in it, and is a fruit and effect of it, and what certainly follows upon it, as in these persons: some would have the words rendered, "as many as were disposed unto eternal life believed"; which is not countenanced by the ancient versions. The Arabic renders it as we do, and the Syriac thus, "as many as were put, or appointed unto eternal life"; and the Vulgate Latin version, "as many as were pre-ordained". Moreover, the phrase of being "disposed unto", or "for eternal life", is a very unusual, if not a very improper, and an inaccurate one; men are said to be disposed to an habit, or to an act, as to vice or virtue, but not to reward or punishment, as to heaven or hell; nor does it appear that these Gentiles had any good dispositions to eternal life, antecedent to their believing; for though they are said, Act 13:42 to entreat the apostles to preach the same things to them the next sabbath, yet the words as there observed, according to their natural order, may be rendered "they", i.e. the apostles, "besought the Gentiles"; and in some copies and versions, the "Gentiles" are not mentioned at all: and as for their being "glad", and "glorifying the word of the Lord", it is not evident that this was before their believing; and if it was, such things have been found in persons, who have had no true, real, and inward dispositions to spiritual things, as in many of our Lord's hearers; besides, admitting that there are, in some, good dispositions to eternal life, previous to faith, and that desiring eternal life, and seeking after it, be accounted such, yet these may be where faith does not follow; as in the young rich ruler, that came to Christ with such an inquiry, and went away sorrowful: as many therefore as are so disposed, do not always believe, faith does not always follow such dispositions; and after all, one would have thought that the Jews themselves, who were externally religious, and were looking for the Messiah, and especially the devout and able women, were more disposed unto eternal life, than the ignorant and idolatrous Gentiles; and yet the latter believed, and the former did not: it follows then, that their faith did not arise from previous dispositions to eternal life, but was the fruit and effect of divine ordination unto it; and the word here used, in various places in this book, signifies determination and appointment, and not disposition of mind; see Act 15:2 The phrase is the same with that used by the Jews, דאתקנו לחיי עולם, "who are ordained to eternal life" ^y; and עלמא כל דכתיב לחיי, "everyone that is written to eternal life"; ^z i.e. in the book of life; and designs no other than predestination or election, which is God's act, and is an eternal one; is sovereign, irrespective, and unconditional; relates to particular persons, and is sure and certain in its effect: it is an ordination, not to an office, nor to the means of grace, but to grace and glory itself; to a life of grace which is eternal, and to a life of glory which is for ever; and which is a pure gift of God, is in the hands of Christ, and to which his righteousness gives a title: and ordination to it shows it to be a blessing of an early date; and the great love of God to the persons ordained to it; and the certainty of enjoying it.

Gill: Act 13:49

And the word of the Lord was published throughout all the region. That is, of Pisidia, in which Antioch was; not by the Apostles Paul and Barnabas, who seem to go directly to Iconium, after they were expelled the city and suburbs of Antioch; but by some of those who were converted under their ministry, and had gifts bestowed on them, qualifying them to preach the Gospel to others, which they did with success. There were no doubt several churches planted in this country, and particularly there was one at Antioch, of which these new converts were the beginning, and which continued: in the "fourth" century, this church was a patriarchate, for it is said, under Valentinian and Theodosius, Optimus obtained the patriarchate of Antioch in Pisidia; in the "fifth" century, it was the metropolitan of Pisidia; in this age, mention is made of several bishops of this place; Candidianus, bishop of Antioch in Pisidia, was present at two synods, one at Constantinople against Eutyches, and another at Ephesus; Dionysius, bishop of the same place, assisted in the synod at Chalcedon, and Pergamius at that which was at Constantinople, under the Emperor Theodosius, and at another at Chalcedon, under the Emperor Marcianus: there were also in this century, bishops of other churches in Pisidia; as Severus, bishop of Sozopolis in Pisidia, who was present in the council at Ephesus, against Nestorius; and Olympius, bishop of Mount Hem in Pisidia, who was at the Chalcedon council; and Paulinus bishop of Apamea, Eortius bishop of Nicopolis, and Alexander bishop of Seleucia, and Longinus bishop of Talbondana, all in Pisidia: in the "sixth" century, there were churches in Pisidia embracing the truth of Christ; Bacchus was bishop of Antioch, and John of another place, who both were in the fifth synod at Constantinople: in the "seventh" century, we read of the church at Antioch, as the metropolitan of Pisidia, and of a bishop of it in the sixth council at Constantinople: in the eighth "century", Gregory, bishop of this place, condemned in a synod the worship of images, but afterwards recanted; and in the same century, this city was taken by the Turks, and spoiled ^a; and after this, we read no more of its church state.

Gill: Act 13:50

But the Jews stirred up the devout and honourable women,.... These seem not to be Jewish women; could they be thought to be such, they might easily be concluded to be of the sect of the Pharisees, which was the strictest and most devout sect among the Jews; for there were women Pharisees, as well as men; so we read of אשה פרושה, "a woman Pharisee" ^b; but these were Gentile women, proselyted to the Jewish religion, and were in their way very religious and devout, and were also "honourable": the word used signifies, not only that they were of a comely form, of a decent habit, and of good manners, as it is by some interpreted; but that they were persons of figure and distinction, of good families; the Syriac version renders it "rich", whose husbands were the principal men of the city; wherefore the Jews applied to these women, and stirred up them to work upon their husbands, who seem to be those next mentioned:

and the chief men of the city; the magistrates and officers in it:

and raised persecution against Paul and Barnabas; raised the mob, and set them upon them:

and expelled them out of their coasts; drove them out of their city and suburbs.

Gill: Act 13:51

But they shook off the dust of their feet against them,.... As Christ directed his apostles to do; See Gill on Mat 10:14.

And came unto Iconium, a city in Lycaonia; here it is placed both by Ptolomy ^c and Strabo ^d; Pliny says ^e, that

"there was a tetrarchy granted out of Lycaonia, on that part which borders on Galatia, consisting of fourteen cities, the most celebrated city being Iconium.''

It was called by the Syrians היק ענא, "Ik-ona", which signifies "the bosom of sheep"; the country round about it being famous for feeding great numbers of sheep; and here afterwards was a church of Christ, a bosom for his sheep; it is now in the hands of the Turks, and is called "Conia", or "Cogne".

Gill: Act 13:52

And the disciples were filled with joy,.... Meaning either the "apostles", as the Ethiopic version renders it, Paul and Barnabas; who rejoiced, both at the success they had met with, and because they were counted worthy to suffer reproach and persecution for the sake of Christ and his Gospel: or rather the disciples at Antioch, and other parts of Pisidia, the new converts; who were filled with joy at the Gospel being preached unto them, and at the constancy and courage of the apostles in suffering for it:

and with the Holy Ghost; which, with the former, designs the same thing as spiritual joy, or joy in the Holy Ghost; or else the gifts and graces of the Spirit, which they had both for their own comfort, and the advantage of others.

Commentary -- Verse Notes / Footnotes

NET Notes: Act 13:15

¹ sn After the reading from the law and the prophets. In the 1st century Jewish synagogue, it was customary after the reading of the Torah (law) and prophets for men to give exhortation from the scriptures.

² tn Normally ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). Since the term is plural here, however, and it would sound strange to the English reader to speak of “the presidents of the synagogue,” the alternative translation “leaders” is used. “Rulers” would also be acceptable, but does not convey quite the same idea.

³ tn Grk “sent to them”; the word “message” is an understood direct object. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

⁴ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

⁵ tn Or “word.”

⁶ tn Or “encouragement.”

⁷ tn Or “give it.”

NET Notes: Act 13:16

¹ tn This participle, ἀναστάς (anasta"), and the following one, κατασείσας (kataseisa"), are both translated as adverbial participles of attendant circumstance.

² tn Or “motioned.”

³ tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context involving an address to a synagogue gathering, it is conceivable that this is a generic usage, although it can also be argued that Paul’s remarks were addressed primarily to the men present, even if women were there.

⁴ tn Grk “and those who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44.

NET Notes: Act 13:17

¹ tn Or “people of Israel.”

² tn Or “forefathers”; Grk “fathers.”

sn Note how Paul identifies with his audience by referring to our ancestors. He speaks as a Jew. God’s design in history is the theme of the speech. The speech is like Stephen’s, only here the focus is on a promised Son of David.

³ tn That is, in both numbers and in power. The implication of greatness in both numbers and in power is found in BDAG 1046 s.v. ὑψόω 2.

⁴ tn Or “as resident aliens.”

⁵ tn Or “land.”

⁶ sn Here uplifted arm is a metaphor for God’s power by which he delivered the Israelites from Egypt. See Exod 6:1, 6; 32:11; Deut 3:24; 4:34; Ps 136:11-12.

NET Notes: Act 13:18

¹ tn Grk “And for.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

² tn For this verb, see BDAG 1017 s.v. τροποφορέω (cf. also Deut 1:31; Exod 16:35; Num 14:34).

³ tn Or “desert.”

NET Notes: Act 13:19

¹ tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

² tn The participle καθελών (kaqelwn) is taken temporally.

³ sn Seven nations. See Deut 7:1.

⁴ tn Grk “he gave their land as an inheritance.” The words “his people” are supplied to complete an ellipsis specifying the recipients of the land.

NET Notes: Act 13:20

¹ tn The words “all this took” are not in the Greek text, but are supplied to make a complete statement in English. There is debate over where this period of 450 years fits and what it includes: (1) It could include the years in Egypt, the conquest of Canaan, and the distribution of the land; (2) some connect it with the following period of the judges. This latter approach seems to conflict with 1 Kgs 6:1; see also Josephus, Ant. 8.3.1 (8.61).

² tn Grk “And after these things.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

³ tn The words “the time of” are not in the Greek text, but are implied.

NET Notes: Act 13:21

¹ tn The words “who ruled” are not in the Greek text, but are implied. They have been supplied as a clarification for the English reader. See Josephus, Ant. 6.14.9 (6.378).

NET Notes: Act 13:22

¹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

² sn The expression raised up refers here to making someone king. There is a wordplay here: “raising up” refers to bringing someone onto the scene of history, but it echoes with the parallel to Jesus’ resurrection.

³ tn Grk “about whom.” The relative pronoun (“whom”) was replaced by the pronoun “him” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek. The verb εἶπεν (eipen) has not been translated (literally “he said testifying”) because it is redundant when combined with the participle μαρτυρήσας (marturhsa", “testifying”). Instead the construction of verb plus participle has been translated as a single English verb (“testified”).

⁴ sn A quotation from Ps 89:20.

⁵ sn A quotation from 1 Sam 13:14.

⁶ tn Or “who will perform all my will,” “who will carry out all my wishes.”

NET Notes: Act 13:23

¹ tn Or “From the offspring”; Grk “From the seed.”

sn From the descendants (Grk “seed”). On the importance of the seed promise involving Abraham, see Gal 3:6-29.

² sn The phrase this man is in emphatic position in the Greek text.

³ tn Grk “according to [his] promise.” The comparative clause “just as he promised” is less awkward in English.

sn Just as he promised. Note how Paul describes Israel’s history carefully to David and then leaps forward immediately to Jesus. Paul is expounding the initial realization of Davidic promise as it was delivered in Jesus.

NET Notes: Act 13:24

¹ tn Grk “John having already proclaimed before his coming a baptism…,” a genitive absolute construction which is awkward in English. A new sentence was begun in the translation at this point.

² tn Grk “he”; the referent (Jesus) has been specified in the context for clarity, since God is mentioned in the preceding context and John the Baptist in the following clause.

³ sn John refers here to John the Baptist.

⁴ tn Grk “a baptism of repentance”; the genitive has been translated as a genitive of purpose.

NET Notes: Act 13:25

¹ tn Or “task.”

² tn The verb ἔλεγεν (elegen) has been translated as an iterative imperfect, since John undoubtedly said this or something similar on numerous occasions.

³ tn Literally a relative clause, “of whom I am not worthy to untie the sandals of his feet.” Because of the awkwardness of this construction in English, a new sentence was begun here.

NET Notes: Act 13:26

¹ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

² tn Grk “sons”

³ tn Or “race.”

⁴ tn Grk “and those among you who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Note how Paul includes God-fearing Gentiles as recipients of this promise.

⁵ tn Grk “word.”

NET Notes: Act 13:27

¹ tn BDAG 12-13 s.v. ἀγνοέω 1.b gives “not to know w. acc. of pers.” as the meaning here, but “recognize” is a better translation in this context because recognition of the true identity of the one they condemned is the issue. See Acts 2:22-24; 4:26-28.

² tn Grk “this one.”

³ tn Usually φωνή (fwnh) means “voice,” but BDAG 1071-72 s.v. φωνή 2.c has “Also of sayings in scripture…Ac 13:27.”

sn They fulfilled the sayings. The people in Jerusalem and the Jewish rulers should have known better, because they had the story read to them weekly in the synagogue.

⁴ tn The participle κρίναντες (krinante") is instrumental here.

⁵ tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

NET Notes: Act 13:28

¹ tn Grk “And though.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

² tn The participle εὑρόντες (Jeuronte") has been translated as a concessive adverbial participle.

³ sn No basis. Luke insists on Jesus’ innocence again and again in Luke 23:1-25.

⁴ tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.

NET Notes: Act 13:29

¹ tn Or “carried out.”

² sn That is, everything that was written in OT scripture.

³ tn Grk “taking him down from the cross, they placed him.” The participle καθελόντες (kaqelonte") has been translated as a finite verb due to requirements of contemporary English style.

⁴ tn Grk “tree,” but frequently figurative for a cross. The allusion is to Deut 21:23. See Acts 5:30; 10:39.

⁵ tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

NET Notes: Act 13:30

¹ sn See the note on the phrase “raised up” in v. 22, which is the same Greek verb used here.

NET Notes: Act 13:31

¹ tn Grk “who.” The relative pronoun (“who”) was replaced by the conjunction “and” and the pronoun “he” at this point to improve the English style.

² sn Those who had accompanied him refers to the disciples, who knew Jesus in ministry. Luke is aware of resurrection appearances in Galilee though he did not relate any of them in Luke 24.

³ tn Grk “who.” The relative pronoun (“who”) was replaced by the demonstrative pronoun “these” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek and the awkwardness of two relative clauses (“who for many days appeared” and “who are now his witnesses”) following one another.

NET Notes: Act 13:32

¹ tn Or “to our forefathers”; Grk “the fathers.”

NET Notes: Act 13:33

¹ tn Grk “that this”; the referent (the promise mentioned in the previous verse) has been specified in the translation for clarity.

sn This promise refers to the promise of a Savior through the seed (descendants) of David that is proclaimed as fulfilled (Rom 1:1-7).

² tn Or “by resurrecting.” The participle ἀναστήσας (anasthsa") is taken as instrumental here.

sn By raising (i.e., by resurrection) tells how this promise came to be realized, though again the wordplay also points to his presence in history through this event (see the note on “raised up” in v. 22).

³ sn You are my Son. The key to how the quotation is used is the naming of Jesus as “Son” to the Father. The language is that of kingship, as Ps 2 indicates. Here is the promise about what the ultimate Davidic heir would be.

⁴ tn Grk “I have begotten you.” The traditional translation for γεγέννηκα (gegennhka, “begotten”) is misleading to the modern English reader because it is no longer in common use. Today one speaks of “fathering” a child in much the same way speakers of English formerly spoke of “begetting a child.”

sn A quotation from Ps 2:7.

NET Notes: Act 13:34

¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

² tn Although μηκέτι (mhketi) can mean “no longer” or “no more,” the latter is more appropriate here, since to translate “no longer” in this context could give the reader the impression that Jesus did experience decay before his resurrection. Since the phrase “no more again to be” is somewhat awkward in English, the simpler phrase “never again to be” was used instead.

³ tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.

⁴ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

⁵ tn The pronoun “you” is plural here. The promises of David are offered to the people.

⁶ tn Or “the trustworthy decrees made by God to David.” The phrase τὰ ὅσια Δαυὶδ τὰ πιστά (ta Josia Dauid ta pista) is “compressed,” that is, in a very compact or condensed form. It could be expanded in several different ways. BDAG 728 s.v. ὅσιος 3 understands it to refer to divine decrees: “I will grant you the sure decrees of God relating to David.” BDAG then states that this quotation from Isa 55:3 is intended to show that the following quotation from Ps 16:10 could not refer to David himself, but must refer to his messianic descendant (Jesus). L&N 33.290 render the phrase “I will give to you the divine promises made to David, promises that can be trusted,” although they also note that τὰ ὅσια in Acts 13:34 can mean “divine decrees” or “decrees made by God.” In contemporary English it is less awkward to translate πιστά as an adjective (“trustworthy”). The concept of “divine decrees,” not very understandable to the modern reader, has been replaced by “promises,” and since God is the implied speaker in the context, it is clear that these promises were made by God.

⁷ sn A quotation from Isa 55:3. The point of this citation is to make clear that the promise of a Davidic line and blessings are made to the people as well.

NET Notes: Act 13:35

¹ tn Grk “Therefore he also says in another”; the word “psalm” is not in the Greek text but is implied.

² tn The Greek word translated “Holy One” here (ὅσιόν, {osion) is related to the use of ὅσια (Josia) in v. 34. The link is a wordplay. The Holy One, who does not die, brings the faithful holy blessings of promise to the people.

³ tn Grk “to see,” but the literal translation of the phrase “to see decay” could be misunderstood to mean simply “to look at decay,” while here “see decay” is really figurative for “experience decay.”

⁴ sn A quotation from Ps 16:10.

NET Notes: Act 13:36

¹ tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally.

² tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.

³ tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).

⁴ tn Grk “saw,” but the literal translation of the phrase “saw decay” could be misunderstood to mean simply “looked at decay,” while here “saw decay” is really figurative for “experienced decay.” This remark explains why David cannot fulfill the promise.

NET Notes: Act 13:37

¹ sn The one whom God raised up refers to Jesus.

² tn Grk “see,” but the literal translation of the phrase “did not see decay” could be misunderstood to mean simply “did not look at decay,” while here “did not see decay” is really figurative for “did not experience decay.”

NET Notes: Act 13:38

¹ tn That is, Jesus. This pronoun is in emphatic position in the Greek text. Following this phrase in the Greek text is the pronoun ὑμῖν (Jumin, “to you”), so that the emphasis for the audience is that “through Jesus to you” these promises have come.

NET Notes: Act 13:39

¹ sn This one refers here to Jesus.

² tn Or “is freed.” The translation of δικαιωθῆναι (dikaiwqhnai) and δικαιοῦται (dikaioutai) in Acts 13:38-39 is difficult. BDAG 249 s.v. δικαιόω 3 categorizes δικαιωθῆναι in 13:38 (Greek text) under the meaning “make free/pure” but categorizes δικαιοῦται in Acts 13:39 as “be found in the right, be free of charges” (BDAG 249 s.v. δικαιόω 2.b.β). In the interest of consistency both verbs are rendered as “justified” in this translation.

³ tn Or “could not free.”

⁴ tn Grk “from everything from which you could not be justified by the law of Moses.” The passive construction has been converted to an active one in the translation, with “by the law of Moses” becoming the subject of the final clause. The words “from everything from which the law of Moses could not justify you” are part of v. 38 in the Greek text, but due to English style and word order must be placed in v. 39 in the translation.

NET Notes: Act 13:40

¹ sn The speech closes with a warning, “Watch out,” that also stresses culpability.

² tn Or “in.”

NET Notes: Act 13:41

¹ tn Or “and die!”

² sn A quotation from Hab 1:5. The irony in the phrase even if someone tells you, of course, is that Paul has now told them. So the call in the warning is to believe or else face the peril of being scoffers whom God will judge. The parallel from Habakkuk is that the nation failed to see how Babylon’s rising to power meant perilous judgment for Israel.

NET Notes: Act 13:42

¹ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

² tn Or “were leaving.” The participle ἐξιόντων (exiontwn) is taken temporally.

³ tn Grk “they”; the referent (the people) has been specified in the translation for clarity.

⁴ tn Or “begging,” “inviting.”

⁵ tn Or “matters.”

NET Notes: Act 13:43

¹ sn See the note on synagogue in 6:9.

² tn BDAG 607 s.v. λύω 3 has “λυθείσης τ. συναγωγῆς when the meeting of the synagogue had broken up Ac 13:43.”

³ tn Normally the phrase σεβόμενοι τὸν θεόν (sebomenoi ton qeon) refers to Gentiles (“God-fearers”) who believed in God, attended the synagogue, and followed the Mosaic law to some extent, but stopped short of undergoing circumcision. BDAG 918 s.v. σέβω 1.b lists in this category references in Acts 16:14; 18:7; with σεβόμενοι alone, Acts 13:50; 17:4, 17; the phrase is also found in Josephus, Ant. 14.7.2 (14.110). Unique to this particular verse is the combination σεβόμενοι προσηλύτων (sebomenoi proshlutwn). Later rabbinic discussion suggests that to be regarded as a proper proselyte, a Gentile male had to submit to circumcision. If that is the case here, these Gentiles in the synagogue at Pisidian Antioch should be regarded as full proselytes who had converted completely to Judaism and undergone circumcision. It is probably more likely, however, that προσηλύτων is used here in a somewhat looser sense (note the use of σεβομένας [sebomena"] alone to refer to women in Acts 13:50) and that these Gentiles were still in the category commonly called “God-fearers” without being full, technical proselytes to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Regardless, the point is that many Gentiles, as well as Jews, came to faith.

⁴ tn This is the meaning given for ἔπειθον (epeiqon) in this verse by BDAG 791 s.v. πείθω 1.b.

⁵ tn Grk “who, as they were speaking with them, were persuading them.”

⁶ tn The verb προμένειν (promenein) is similar in force to the use of μένω (menw, “to reside/remain”) in the Gospel and Epistles of John.

NET Notes: Act 13:44

¹ tc Most mss (B* C E Ψ Ï sy bo) read θεοῦ (qeou, “of God”) here instead of κυρίου (kuriou, “of the Lord”). Other mss, among them some important early witnesses (Ì⁷⁴ א A B² 33 81 323 945 1175 1739 al sa), read κυρίου. The external evidence favors κυρίου, though not decisively. Internally, the mention of “God” in v. 43, and especially “the word of God” in v. 46, would provide some temptation for scribes to assimilate the wording in v. 44 to these texts.

sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in vv. 48 and 49; Acts 8:25; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

NET Notes: Act 13:45

¹ sn They were filled with jealousy. Their foolish response to the gospel is noted again (see Acts 5:17). The same verb is used in Acts 7:9; 17:5.

² tn The imperfect verb ἀντέλεγον (antelegon) has been translated as an ingressive imperfect in the logical sequence of events: After they were filled with jealousy, the Jewish opponents began to contradict what Paul said.

³ tn Grk “the things being said by Paul.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.

⁴ tn The participle βλασφημοῦντες (blasfhmounte") has been regarded as indicating the means of the action of the main verb. It could also be translated as a finite verb (“and reviled him”) in keeping with contemporary English style. The direct object (“him”) is implied rather than expressed and could be impersonal (“it,” referring to what Paul was saying rather than Paul himself), but the verb occurs more often in contexts involving defamation or slander against personal beings (not always God). For a very similar context to this one, compare Acts 18:6. The translation “blaspheme” is not used because in contemporary English its meaning is more narrowly defined and normally refers to blasphemy against God (not what Paul’s opponents were doing here). The modern term “slandering” comes close to what was being done to Paul here.

NET Notes: Act 13:46

¹ tn Grk “Both Paul and Barnabas spoke out courageously and said.” The redundancy is removed in the translation and the verb “replied” is used in keeping with the logical sequence of events. The theme of boldness reappears: Acts 4:24-30; 9:27-28.

² tn Grk “It was necessary that the word of God be spoken.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.

³ tn Or “and consider yourselves unworthy.”

⁴ tn Grk “behold, we.” In this context ἰδού (idou) is not easily translated into English.

⁵ sn This turning to the Gentiles would be a shocking rebuke to 1st century Jews who thought they alone were the recipients of the promise.

NET Notes: Act 13:47

¹ tn Here οὕτως (Joutws) is taken to refer to what follows, the content of the quotation, as given for this verse by BDAG 742 s.v. οὕτω/οὕτως 2.

² tn BDAG 1004 s.v. τίθημι 3.a has “τιθέναι τινὰ εἴς τι place/appoint someone to or for (to function as) someth….Ac 13:47.” This is a double accusative construction of object (“you”) and complement (“a light”).

³ sn Paul alludes here to the language of the Servant in Isaiah, pointing to Isa 42:6; 49:6. He and Barnabas do the work of the Servant in Isaiah.

⁴ tn Grk “that you should be for salvation,” but more simply “to bring salvation.”

⁵ sn An allusion to Isa 42:6 and 49:6. The expression the ends of the earth recalls Luke 3:6 and Acts 1:8. Paul sees himself and Barnabas as carrying out the commission of Luke 24:27. (See 2 Cor 6:2, where servant imagery also appears concerning Paul’s message.)

NET Notes: Act 13:48

¹ tn The imperfect verb ἔχαιρον (ecairon) and the following ἐδόξαζον (edoxazon) are translated as ingressive imperfects.

² tn Or “glorify.” Although “honor” is given by BDAG 258 s.v. δοξάζω as a translation, it would be misleading here, because the meaning is “to honor in the sense of attributing worth to something,” while in contemporary English usage one speaks of “honoring” a contract in the sense of keeping its stipulations. It is not a synonym for “obey” in this context (“obey the word of the Lord”), but that is how many English readers would understand it.

³ sn Note the contrast to v. 46 in regard to eternal life.

NET Notes: Act 13:49

¹ tn BDAG 239 s.v. διαφέρω 1 has “spread” for διαφέρετο (diafereto) in connection with a teaching. This is the first summary since Acts 9:31.

NET Notes: Act 13:50

¹ tn For the translation of παρώτρυναν (parwtrunan) as “incited” see BDAG 780 s.v. παροτρύνω.

² tn BDAG 299 s.v. ἐκβάλλω 1 has “throw out.” Once again, many Jews reacted to the message (Acts 5:17, 33; 6:11; 13:45).

NET Notes: Act 13:51

¹ tn The participle ἐκτιναξάμενοι (ektinaxamenoi) is taken temporally. It could also be translated as a participle of attendant circumstance (“So they shook…and went”).

² sn Shaking the dust off their feet was a symbolic gesture commanded by Jesus to his disciples, Matt 10:14; Mark 6:11; Luke 9:5. It shows a group of people as culpable before God.

³ sn Iconium was a city in Lycaonia about 90 mi (145 km) east southeast of Pisidian Antioch. It was the easternmost city of Phrygia.

NET Notes: Act 13:52

¹ sn The citizens of Pisidian Antioch were not discouraged by the persecution, but instead were filled with joy.

Geneva Bible: Act 13:15

^{( 7 )} And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, [Ye] men [and] brethren, if ye ^{( h )} have any word of exhortation for the people, say on.

^{( 7 )} In the Synagogue of the Jews (according to the pattern of which Christian congregations were instituted) the Scriptures were read first, then those who were learned were licensed by the rulers of the Synagogue to speak and expound.

^{( h )} Literally, "If there is any word in you": this is a kind of speech taken from the Hebrews, by which is meant that the gifts of God's grace are in us, as it were in treasure houses, and that they are not ours, but God's. In the same way David says, "Thou hast put a new song in my mouth"; (Psa 40:3).

Geneva Bible: Act 13:16

^{( 8 )} Then Paul stood up, and beckoning with [his] hand said, Men of Israel, and ye that fear God, give audience.

^{( 8 )} God bestowed many wonderful benefits upon his chosen Israel, but especially this, that he promised them the everlasting redeemer.

Geneva Bible: Act 13:17

The God of this people of Israel chose our fathers, and ^{( i )} exalted the people when they dwelt as strangers in the land of Egypt, and with an ^{( k )} high arm brought he them out of it.

^{( i )} Advanced and brought to honour.

^{( k )} Openly and with strong power, breaking in pieces the enemies of his people.

Geneva Bible: Act 13:20

And after that he gave [unto them] judges about the space of ^{( l )} four hundred and fifty years, until Samuel the prophet.

^{( l )} There were from the birth of Isaac until the destruction of the Canaanites under the governance of Joshua four hundred and forty-seven years, and therefore he adds in this place the word "about", for three years are missing; the apostle, however, uses the whole greater number.

Geneva Bible: Act 13:21

And afterward they desired a king: and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of ^{( m )} forty years.

^{( m )} In this space of forty years the time of Samuel must be counted and included with the days of Saul, for the kingdom did as it were include his administration.

Geneva Bible: Act 13:23

^{( 9 )} Of this man's seed hath God according to [his] promise raised unto Israel a Saviour, Jesus:

^{( 9 )} He proves by the witness of John that Jesus is the Saviour who would come from David.

Geneva Bible: Act 13:24

When John had first preached ^{( n )} before his coming the baptism of repentance to all the people of Israel.

^{( n )} John as a herald did not show Christ coming from afar off, as the other prophets did, but right at hand and having already begun his journey.

Geneva Bible: Act 13:26

^{( 10 )} Men [and] brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent.

^{( 10 )} Christ was promised and sent appropriately to the Jews.

Geneva Bible: Act 13:27

^{( 11 )} For they that dwell at Jerusalem, and their rulers, because they knew him not, nor yet the voices of the prophets which are read every sabbath day, they have fulfilled [them] in condemning [him].

^{( 11 )} All things came to pass to Christ, which the Prophets foretold concerning the Messiah: so that by this also it appears that he is the true and only saviour: and yet nonetheless they are not to be excused who did not only not receive him, but also persecuted him most cruelly, even though he was innocent.

Geneva Bible: Act 13:30

^{( 12 )} But God raised him from the dead:

^{( 12 )} We must set the glory of the resurrection against the shame of the cross, and the grave. And the resurrection is equally proved by the witnesses who saw it, and by the testimonies of the Prophets.

Geneva Bible: Act 13:33

God hath fulfilled the same unto us their children, in that he ^{( o )} hath raised up Jesus again; ^{( 13 )} as it is also written in the second psalm, Thou art my Son, this day have I begotten thee.

^{( o )} For then he appeared plainly and manifestly as the only Son of God, when he left behind his weakness and came out of the grave, having conquered death.

^{( 13 )} If Christ had remained dead, he would not have been the true Son of God, neither would the covenant which was made with David have been certain.

Geneva Bible: Act 13:34

And as concerning that he raised him up from the dead, [now] no more to return to corruption, he said on this wise, I will give you the ^{( p )} sure mercies of David.

^{( p )} The Greeks call those things "holy things" which the Hebrews call "gracious bounties": and they are called David's bounties in the passive voice, because God bestowed them upon David. Moreover, they are termed "sure", after the manner of speech which the Hebrews use, who terms those things "sure" which are steady and certain, and such things which never alter or change.

Geneva Bible: Act 13:35

^{( 14 )} Wherefore he saith also in another [psalm], Thou shalt not suffer thine Holy One to see corruption.

^{( 14 )} The Lord was in the grace in such a way that he experienced no corruption.

Geneva Bible: Act 13:38

^{( 15 )} Be it known unto you therefore, men [and] brethren, that through this man is preached unto you the forgiveness of sins:

^{( 15 )} Christ was sent to give them free remission of sins who were condemned by the Law.

Geneva Bible: Act 13:39

And by him all that believe are justified from ^{( q )} all things, from which ye could not be justified by the law of Moses.

^{( q )} Whereas the ceremonies of the Law could not absolve you from your sins, this man absolves you, if you lay hold of him by faith.

Geneva Bible: Act 13:40

^{( 16 )} Beware therefore, lest that come upon you, which is spoken of in the prophets;

^{( 16 )} The benefits of God turn to the utter undoing of those that condemn them.

Geneva Bible: Act 13:42

^{( 17 )} And when the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached to them the next sabbath.

^{( 17 )} The Gentiles go before the Jews into the kingdom of heaven.

Geneva Bible: Act 13:43

Now when the congregation was broken up, many of the Jews and ^{( r )} religious proselytes followed Paul and Barnabas: who, speaking to them, persuaded them to continue in the grace of God.

^{( r )} Who had forsaken their heathen religion, and embraced the religion set forth by Moses.

Geneva Bible: Act 13:45

^{( 18 )} But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming.

^{( 18 )} The favour on the very same Gospel is to the reprobate and unbelievers death, and to the elect and those who believe it is life.

Geneva Bible: Act 13:46

^{( 19 )} Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and ^{( s )} judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.

^{( 19 )} The Gospel is proclaimed to the Gentiles by the express commandment of God.

^{( s )} By this your doing you pronounce as it were sentence upon yourselves, and judge yourselves.

Geneva Bible: Act 13:48

And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ^{( t )} ordained to eternal life believed.

^{( t )} Therefore either all were not appointed to everlasting life, or either all believed, but because all did not believe, it follows that certain ones were ordained: and therefore God did not only foreknow, but also foreordained, that neither faith nor the effects of faith should be the cause of his ordaining, or appointment, but his ordaining the cause of faith.

Geneva Bible: Act 13:50

^{( 20 )} But the Jews stirred up the ^{( u )} devout and honourable women, and the chief men of the city, and raised persecution against Paul and Barnabas, and expelled them out of their coasts.

^{( 20 )} Such is the craft and subtlety of the enemies of the Gospel, that they abuse the simplicity of some who are not altogether evil men, in order to execute their cruelty.

^{( u )} Those who embraced the Law of Moses.

Geneva Bible: Act 13:51

^{( 21 )} But they shook off the dust of their feet against them, and came unto Iconium.

^{( 21 )} The wickedness of the world cannot prevent God from gathering his Church together, and to foster and cherish it, when it is gathered together.

Commentary -- Verse Range Notes

TSK Synopsis: Act 13:1-52

1 Paul and Barnabas are chosen to go to the Gentiles.

6 Of Sergius Paulus, and Elymas the sorcerer.

13 Paul preaches at Antioch that Jesus is Christ.

42 The Gentiles believe;

44 but the Jews gainsay and blaspheme, whereupon they turn to the Gentiles, of whom many believe.

50 The Jews raise a persecution against Paul and Barnabas, who go to Iconium.

Combined Bible: Act 13:15

notes one verse 14  

  

Combined Bible: Act 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."   

  

  

Combined Bible: Act 13:17

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.   

  

  

Combined Bible: Act 13:18

notes one verse 17  

  

Combined Bible: Act 13:19

notes one verse 17  

  

Combined Bible: Act 13:20

notes one verse 17  

  

Combined Bible: Act 13:21

notes one verse 17  

  

Combined Bible: Act 13:22

notes one verse 17  

  

Combined Bible: Act 13:23

notes one verse 17  

  

Combined Bible: Act 13:24

notes one verse 17  

  

Combined Bible: Act 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.   

  

  

Combined Bible: Act 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.   

  

  

Combined Bible: Act 13:27

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.   

  

  

Combined Bible: Act 13:28

notes one verse 27  

  

Combined Bible: Act 13:29

notes one verse 27  

  

Combined Bible: Act 13:30

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 Heb 5:5> , Paul says: "Christ glorified not himself to be made a priest, but he who said to him, Thou art my son; to-day 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 Heb 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.   

  

  

Combined Bible: Act 13:31

notes one verse 30  

  

Combined Bible: Act 13:32

notes one verse 30  

  

Combined Bible: Act 13:33

notes one verse 30  

  

Combined Bible: Act 13:34

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 Isa 55:3> , "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.   

  

  

Combined Bible: Act 13:35

notes one verse 34  

  

Combined Bible: Act 13:36

notes one verse 34  

  

Combined Bible: Act 13:37

notes one verse 34  

  

Combined Bible: Act 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.   

  

  

Combined Bible: Act 13:39

notes one verse 38  

  

Combined Bible: Act 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.   

  

  

Combined Bible: Act 13:41

notes one verse 40  

  

Combined Bible: Act 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.   

  

  

Combined Bible: Act 13:43

notes one verse 42  

  

Combined Bible: Act 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. "   

  

  

Combined Bible: Act 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.   

  

  

Combined Bible: Act 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 1:8> .   

  

  

Combined Bible: Act 13:47

notes one verse 46  

  

Combined Bible: Act 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 un determined 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.   

  

  

Combined Bible: Act 13:49

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.  

  

  

Combined Bible: Act 13:50

notes one verse 49  

  

Combined Bible: Act 13:51

notes one verse 49  

  

Combined Bible: Act 13:52

notes one verse 49  

  

Maclaren: Act 13:26-39

The First Preaching In Asia Minor

Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent. 27. For they that dwell at Jerusalem, and their rulers, because they knew Him not, nor yet the voices of the prophets which are read every Sabbath day, they have fulfilled them in condemning Him. 28. And though they found no cause of death in Him, yet desired they Pilate that he should be slain. 29. And when they had fulfilled all that was written of Him, they took Him down from the tree, and laid Him in a sepulchre. 30. But God raised Him from the dead: 31. And He was seen many days of them which came up with Him from Galilee to Jerusalem, who are His witnesses unto the people. 32. And we declare unto you glad tidings, how that the promise which was made unto the fathers, 33. God hath fulfilled the same unto us their children, in that He hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten Thee. 34. And as concerning that He raised Him up from the dead, now no more to return to corruption, He said on this wise, I will give you the sure mercies of David. 35. Wherefore He saith also in another psalm, Thou shalt not suffer thine Holy One to see corruption. 36. For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption: 37. But He, whom God raised again, saw no corruption. 38. Be it known unto you therefore, men and brethren, that through this Man is preached unto you the forgiveness of sins: 39. And by Him all that believe are justified from all things, from which ye could not be justified by the law of Moses.'--Acts 13:26-39.

THE extended report of Paul's sermon in the synagogue at Antioch of Pisidia marks it, in accordance with Luke's method, as the first of a series. It was so because, though the composition of the audience was identical with that of those in the synagogues of Cyprus, this was the beginning of the special work of the tour, the preaching in the cities of Asia Minor. The part of the address contained in the passage falls into three sections,--the condensed narrative of the Gospel facts (Acts 13:26-31), the proof that the resurrection was prophesied (Acts 13:32-37), and the pungent personal application (Acts 13:38 to end).

I. The Substance Of The Narrative.

The substance of the narrative coincides, as it could not but do, with Peter's sermons, but yet with differences, partly due to the different audience, partly to Paul's idiosyncrasy. After the preceding historical resume, he girds himself to his proper work of proclaiming the Gospel, and he marks the transition in Acts 13:26 by reiterating his introductory words.

His audience comprised the two familiar classes of Jews and Gentile proselytes, and he seeks to win the ears of both. His heart goes out in his address to them all as' brethren and in his classing himself and Barnabas among them as receivers of the message which he has to proclaim. What skill, if it were not something much more sacred, even humility and warm love, lies in that to us is the word of this salvation sent'! He will not stand above them as if he had any other possession of his message than they might have. He, too, has received it, and what he is about to say is not his word, but God's message to them and him. That is the way to preach.

Notice, too, how skilfully he introduces the narrative of the rejection of Jesus as the reason why the message has now come to them his hearers away in Antioch. It is sent forth' to us,' Asiatic Jews, for the people in the sacred city would not have it. Paul does not prick his hearers' consciences, as Peter did, by charging home the guilt of the rejection of Jesus on them. They had no share in that initial crime. There is a faint purpose of dissociating himself and his hearers from the people of Jerusalem, to whom the Dispersion were accustomed to look up, in the designation, they that dwell in Jerusalem, and their rulers.' Thus far the Antioch Jews had had hands clean from that crime; they had now to choose whether they would mix themselves up with it.

We may further note that Paul says nothing about Christ's life of gentle goodness, His miracles or teaching, but concentrates attention on His death and resurrection. From the beginning of his ministry these were the main elements of his Gospel' (1 Cor. 15:3-4). The full significance of that death is not declared here. Probably it was reserved for subsequent instruction. But it and the Resurrection, which interpreted it, are set in the forefront, as they should always be. The main point insisted on is that the men of Jerusalem were fulfilling prophecy in slaying Jesus. With tragic deafness, they knew not the voices of the prophets, clear and unanimous as they were, though they heard them every Sabbath of their lives, and yet they fulfilled them. A prophet's words had just been read in the synagogue; Paul's words might set some hearer asking whether a veil had been over his heart while his ears had heard the sound of the word.

The Resurrection is established by the only evidence for a historical fact, the testimony of competent eyewitnesses. Their competence is established by their familiar companionship with Jesus during His whole career; their opportunities for testing the reality of the fact, by the many days' of His appearances.

Paul does not put forward his own testimony to the Resurrection, though we know, from 1 Corinthians 15:8, that he regarded Christ's appearance to him as being equally valid evidence with that afforded by the other appearances; but he distinguishes between the work of the Apostles, as witnesses unto the people'--that is, the Jews of Palestine, and that of Barnabas and himself. They had to bear the message to the regions beyond. The Apostles and he had the same work, but different spheres.

II. The Second Part Turns With More Personal Address To His Hearers.

Its purport is not so much to preach the Resurrection, which could only be proved by testimony, as to establish the fact that it was the fulfilment of the promises to the fathers. Note how the idea of fulfilled prophecy runs in Paul's head. The Jews had fulfilled it by their crime; God fulfilled it by the Resurrection. This reiteration of a key-word is a mark of Paul's style in his Epistles, and its appearance here attests the accuracy of the report of his speech.

The second Psalm, from which Paul's first quotation is made, is prophetic of Christ, inasmuch as it represents in vivid lyrical language the vain rebellion of earthly rulers against Messiah, and Jehovah's establishing Him and His kingdom by a steadfast decree. Peter quoted its picture of the rebels, as fulfilled in the coalition of Herod, Pilate, and the Jewish rulers against Christ. The Messianic reference of the Psalm, then, was already seen; and we may not be going too far if we assume that Jesus Himself had included it among things written in the Psalms concerning Himself,' which He had explained to the disciples after the Resurrection. It depicts Jehovah speaking to Messiah, after the futile attempts of the rebels: This day have I begotten Thee.' That day is a definite point in time. The Resurrection was a birth from the dead; so Paul, in Colossians 1:18, calls Jesus the first begotten from the dead,' Romans 1:4, declared to be the Son of God, by the resurrection from the dead,' is the best commentary on Paul's words here.

The second and third quotations must apparently be combined, for the second does not specifically refer to resurrection, but it promises to you,' that is to those who obey the call to partake in the Messianic blessings, a share in the' sure' and enduring mercies of David'; and the third quotation shows that not to see corruption' was one of these mercies.' That implies that the speaker in the Psalm was, in Paul's view, David, and that his words were his believing answer to a divine promise. But David was dead. Had the sure mercy' proved, then, a broken reed? Not so: for Jesus, who is Messiah, and is God's Holy One' in a deeper sense than David was, has not seen corruption. The Psalmist's hopes are fulfilled in Him, and through Him, in all who will eat' that their' souls may live.'

III. Paul's Yearning For His Brethren's Salvation.

But Paul's yearning for his brethren's salvation is not content with proclaiming the fact of Christ's resurrection, nor with pointing to it as fulfilling prophecy; he gathers all up into a loving, urgent offer of salvation for every believing soul, and solemn warning to despisers. Here the whole man flames out. Here the characteristic evangelical teaching, which is sometimes ticketed as Pauline' by way of stigma, is heard. Already had he grasped the great antithesis between Law and Gospel. Already his great word justified' has taken its place in his terminology. The essence of the Epistles to Romans and Galatians is here. Justification is the being pronounced and treated as not guilty. Law cannot justify. In Him' we are justified. Observe that this is an advance on the previous statement that through Him' we receive remission of sins.

In Him' points, though but incidentally and slightly, to the great truth of incorporation with Jesus, of which Paul had afterwards so much to write. The justifying in Christ is complete and absolute. And the sole sufficient condition of receiving it is faith. But the greater the glory of the light the darker the shadow which it casts. The broad offer of complete salvation has ever to be accompanied with the plain warning of the dread issue of rejecting it. Just because it is so free and full, and to be had on such terms, the warning has to be rung into deaf ears, Beware therefore!' Hope and fear are legitimately appealed to by the Christian evangelist. They are like the two wings which may lift the soul to soar to its safe shelter in the Rock of Ages.

Maclaren: Act 13:36-37

Luther, A Stone On The Cairn

For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption: 37. But He, whom God raised again, saw no corruption.'--Acts 13:36-37.

I TAKE these words as a motto rather than as a text. You will have anticipated the use which I purpose to make of them in connection with the Luther Commemoration. They set before us, in clear sharp contrast, the distinction between the limited, transient work of the servants and the unbounded, eternal influence of the Master. The former are servants, and that but for a time; they do their work, they are laid in the grave, and as their bodies resolve into their elements, so their influence, their teaching, the institutions which they may have founded, disintegrate and decay. He lives. His relation to the world is not as theirs; He is not for an age, but for all time.'

Death is not the end of His work. His Cross is the eternal foundation of the world's hope. His life is the ultimate, perfect revelation of the divine Nature which can never be surpassed, or fathomed, or antiquated. Therefore the last thought, in all commemorations of departed teachers and guides, should be of Him who gave them all the force that they had; and the final word should be: They were not suffered to continue by reason of death, this Man continueth ever.'

In the same spirit then as the words of my text, and taking them as giving me little more than a starting-point and a framework, I draw from them some thoughts appropriate to the occasion.

I. First, We Have To Think About The Limited And Transient Work Of This Great Servant Of God.

The miner's son, who was born in that little Saxon village four hundred years ago, presents at first sight a character singularly unlike the traditional type of mediaeval Church fathers and saints. Their ascetic habits, and the repressive system under which they were trained, withdraw them from our sympathy; but this sturdy peasant, with his full-blooded humanity, unmistakably a man, and a man all round, is a new type, and looks strangely out of place amongst doctors and mediaeval saints.

His character, though not complex, is many sided and in some respects contradictory. The face and figure that look out upon us from the best portraits of Luther tell us a great deal about the man. Strong, massive, not at all elegant; he stands there, firm and resolute, on his own legs, grasping a Bible in a muscular hand. There is plenty of animalism--a source of power as well as of weakness--in the thick neck; an iron will in the square chin; eloquence on the full, loose lips; a mystic, dreamy tenderness and sadness in the steadfast eyes--altogether a true king and a leader of men!

The first things that strike one in the character are the iron will that would not waver, the indomitable courage that knew no fear, the splendid audacity that, single-handed, sprang into the arena for a contest to the death with Pope, Emperors, superstitions, and devils; the insight that saw the things that were hid from the wise and prudent,' and the answering sincerity that would not hide what he saw, nor say that he saw what he did not.

But there was a great deal more than that in the man. He was no mere brave revolutionary, he was a cultured scholar, abreast of all the learning of his age, capable of logic-chopping and scholastic disputation on occasion, and but too often the victim of his own over-subtle refinements. He was a poet, with a poet's dreaminess and waywardness, fierce alternations of light and shade, sorrow and joy. All living things whispered and spoke to him, and he walked in communion with them all. Little children gathered round his feet, and he had a big heart of love for all the weary and the sorrowful.

Everybody knows how he could write and speak. He made the German language, as we may say, lifting it up from a dialect of boors to become the rich, flexible, cultured speech that it is. And his Bible, his single-handed work, is one of the colossal achievements of man; like Stonehenge or the Pyramids. His words were half-battles,' they were living creatures that had hands and feet'; his speech, direct, strong, homely, ready to borrow words from the kitchen or the gutter, is unmatched for popular eloquence and impression. There was music in the man. His flute solaced his lonely hours in his home at Wittemberg; and the Marseillaise of the Reformation, as that grand hymn of his has been called, came, words and music, from his heart. There was humour in him, coarse horseplay often; an honest, hearty, broad laugh frequently, like that of a Norse god. There were coarse tastes in him, tastes of the peasant folk from whom he came, which clung to him through life, and kept him in sympathy with the common people, and intelligible to them. And withal there was a constitutional melancholy, aggravated by his weary toils, perilous fightings, and fierce throes, which led him down often into the deep mire where there was no standing; and which sighs through all his life. The penitential Psalms and Paul's wail: O wretched man that I am,' perhaps never woke more plaintive echo in any human heart than they did in Martin Luther's.

Faults he had, gross and plain as the heroic mould in which he was cast. He was vehement and fierce often; he was coarse and violent often. He saw what he did see so clearly, that he was slow to believe that there was anything that he did not see. He was oblivious of counterbalancing considerations, and given to exaggerated, incautious, unguarded statements of precious truths. He too often aspired to be a driver rather than a leader of men; and his strength of will became obstinacy and tyranny. It was too often true that he had dethroned the pope of Rome to set up a pope at Wittemberg. And foul personalities came from his lips, according to the bad controversial fashion of his day, which permitted a licence to scholars that we now forbid to fishwives.

All that has to be admitted; and when it is all admitted, what then? This is a fastidious generation; Erasmus is its heroic type a great deal more than Luther, I mean among the cultivated classes of our day--and that very largely because in Erasmus there is no quick sensibility to religious emotion as there is in Luther, and no inconvenient fervour. The faults are there--coarse, plain, palpable--and perhaps more than enough has been made of them. Let us remember, as to his violence, that he was following the fashion of the day; that he was fighting for his life; that when a man is at death-grips with a tiger he may be pardoned if he strikes without considering whether he is going to spoil the skin or not; and that on the whole you cannot throttle snakes in a graceful attitude. Men fought then with bludgeons; they fight now with dainty polished daggers, dipped in cold, colourless poison of sarcasm. Perhaps there was less malice in the rougher old way than in the new.

The faults are there, and nobody who is not a fool would think of painting that homely Saxon peasant-monk's face without the warts and the wrinkles. But it is quite as unhistorical, and a great deal more wicked, to paint nothing but the warts and wrinkles; to rake all the faults together and make the most of them; and present them in answer to the question: What sort of a man was Martin Luther?

As to the work that he did, like the work of all of us, it had its limitations, and it will have its end. The impulse that he communicated, like all impulses that are given from men, will wear out its force. New questions will arise of which the dead leaders never dreamed, and in which they can give no counsel. The perspective of theological thought will alter, the centre of interest will change, a new dialect will begin to be spoken. So it comes to pass that all religious teachers and thinkers are left behind, and that their words are preserved and read rather for their antiquarian and historical interest than because of any impulse or direction for the present which may linger in them; and if they founded institutions, these too, in their time, will crumble and disappear.

But I do not mean to say that the truths which Luther rescued from the dust of centuries, and impressed upon the conscience of Teutonic Europe, are getting antiquated. I only mean that his connection with them and his way of putting them, had its limitations and will have its end: This man, having served his own generation by the will of God, was gathered to his fathers, and saw corruption.'

What were the truths, what was his contribution to the illumination of Europe, and to the Church? Three great principles--which perhaps closer analysis might reduce to one; but which for popular use, on such an occasion as the present, had better be kept apart--will state his service to the world.

There were three men in the past who, as it seems to me, reach out their hands to one another across the centuries--Paul, St. Augustine, and Martin Luther. The three very like each other, all three of them joining the same subtle speculative power with the same capacity of religious fervour, and of flaming up at the contemplation of divine truth; all of them gifted with the same exuberant, and to fastidious eyes, incorrect eloquence; all three trained in a school of religious thought of which each respectively was destined to be the antagonist and all but the destroyer.

The young Pharisee, on the road to Damascus, blinded, bewildered, with all that vision flaming upon him, sees in its light his past, which he thought had been so pure, and holy, and God-serving, and amazedly discovers that it had been all a sin and a crime, and a persecution of the divine One. Beaten from every refuge, and lying there, he cries: What wouldst Thou have me to do, Lord?

The young Manichean and profligate in the fourth century, and the young monk in his convent in the fifteenth, passed through a similar experience; --different in form, identical in substance--with that of Paul the persecutor. And so Paul's Gospel, which was the description and explanation, the rationale, of his own experience, became their Gospel; and when Paul said: Not by works of righteousness which our own hands have done, but by His mercy He saved us' (Titus 3:5), the great voice from the North African shore, in the midst of the agonies of barbarian invasions and a falling Rome, said Amen. Man lives by faith,' and the voice from the Wittemberg convent, a thousand years after, amidst the unspeakable corruption of that phosphorescent and decaying Renaissance, answered across the centuries, It is true!' Herein is the righteousness of God revealed from faith to faith.' Luther's word to the world was Augustine's word to the world; and Luther and Augustine were the echoes of Saul of Tarsus, and Paul learned his theology on the Damascus road, when the voice bade him go and proclaim forgiveness of sins, and inheritance among them which are sanctified by faith that is in Me' (Acts 26:18). That is Luther's first claim on our gratitude, that he took this truth from the shelves where it had reposed, dust-covered, through centuries, that he lifted this truth from the bier where it had lain, smothered with sacerdotal garments, and called with a loud voice, I say unto thee, arise!' and that now the common-place of Christianity is this: All men are sinful men, justice condemns us all, our only hope is God's infinite mercy, that mercy comes to us all in Jesus Christ that died for us, and he that gets that into his heart by simple faith, he is forgiven, pure, and he is an heir of Heaven.

There are other aspects of Christian truth which Luther failed to apprehend. The Gospel is, of course, not merely a way of reconciliation and forgiveness. He pushed his teaching of the uselessness of good works as a means of salvation too far. He said rash and exaggerated things in his vehement way about the justifying power' of faith alone. Doubtless his language was often overstrained, and his thoughts one-sided, in regard to subjects that need very delicate handling and careful definition. But after all this is admitted, it remains true that his strong arm tossed aside the barriers and rubbish that had been piled across the way by which prodigals could go home to their Father, and made plain once more the endless mercy of God, and the power of humble faith. He was right when he declared that whatever heights and depths there may be in God's great revelation, and however needful it is for a complete apprehension of the truth as it is in Jesus that these should find their place in the creed of Christendom, still the firmness with which that initial truth of man's sinfulness and his forgiveness and acceptance through simple faith in Christ is held, and the clear earnestness with which it is proclaimed, are the test of a standing or a falling Church.

And then closely connected with this central principle, and yet susceptible of being stated separately, are the other two; of neither of which do I think it necessary to say more than a word. Following on that great discovery--for it was a discovery--by the monk in his convent, of justification by faith, there comes the other principle of the entire sweeping away of all priesthood, and the direct access to God of every individual Christian soul. There are no more external rites to be done by a designated and separate class. There is one sacrificing Priest, and one only, and that is Jesus Christ, who has sacrificed Himself for us all, and there are no other priests, except in the sense in which every Christian man is a priest and minister of the most high God. And no man comes between me and my Father; and no man has power to do anything for me which brings me any grace, except in so far as mine own heart opens for the reception, and mine own faith lays hold of the grace given.

Luther did not carry that principle so far as some of us modern Nonconformists carry it. He left illogical fragments of sacramentarian and sacerdotal theories in his creed and in his Church. But, for all that, we owe mainly to him the clear utterance of that thought, the warm breath of which has thawed the ice chains which held Europe in barren bondage. Notwithstanding the present portentous revival of sacerdotalism, and the strange turning again of portions of society to these beggarly elements of the past, I believe that the figments of a sacrificing priesthood and sacramental efficacy will never again permanently darken the sky in this land, the home of the men who speak the tongue of Milton, and owe much of their religious and political freedom to the reformation of Luther.

And the third point, which is closely connected with these other two, is this, the declaration that every illuminated Christian soul has a right and is bound to study God's Word without the Church at his elbow to teach him what to think about it. It was Luther's great achievement that, whatever else he did, he put the Bible into the hands of the common people. In that department and region, his work perhaps bears more distinctly the traces of limitation and imperfection than anywhere else, for he knew nothing--how could he?--of the difficult questions of this day in regard to the composition and authority of Scripture, nor had he thought out his own system or done full justice to his own principle.

He could be as inquisitorial and as dogmatic as any Dominican of them all. He believed in force; he was as ready as all his fellows were to invoke the aid of the temporal power. The idea of the Church, as helped and sustained--which means fettered, and weakened, and paralysed -- by the civic government, bewitched him as it did his fellows. We needed to wait for George Fox, and Roger Williams, and more modern names still, before we understood fully what was involved in the rejection of priesthood, and the claim that God's Word should speak directly to each Christian soul. But for all that, we largely owe to Luther the creed that looks in simple faith to Christ, a Church without a priest, in which every man is a priest of the Most High,--the only true democracy that the world will ever see--and a Church in which the open Bible and the indwelling Spirit are the guides of every humble soul within its pale. These are his claims on our gratitude.

Luther's work had its limitations and its imperfections, as I have been saying to you. It will become less and less conspicuous as the ages go on. It cannot be otherwise. That is the law of the world. As a whole green forest of the carboniferous era is represented now in the rocks by a thin seam of coal, no thicker than a sheet of paper, so the stormy lives and the large works of the men that have gone before, are compressed into a mere film and line, in the great cliff that slowly rises above the sea of time and is called the history of the world.

II. The Perpetual Work Of The Abiding Lord.

Be it so; be it so! Let us turn to the other thought of our text, the perpetual work of the abiding Lord.

He whom God raised up saw no corruption.' It is a fact that there are thousands of men and women in the world to-day who have a feeling about that nineteen-centuries-dead Galilean carpenter's son that they have about no one else. All the great names of antiquity are but ghosts and shadows, and all the names in the Church and in the world, of men whom we have not seen, are dim and ineffectual to us. They may evoke our admiration, our reverence, and our wonder, but none of them can touch our hearts. But here is this unique, anomalous fact that men and women by the thousand love Jesus Christ, the dead One, the unseen One, far away back there in the ages, and feel that there is no mist of oblivion between them and Him.

That is because He does for you and me what none of these other men can do. Luther preached about the Cross; Christ died on it. Was Paul crucified for you? there is the secret of His undying hold upon the world. The further secret lies in this, that He is not a past force but a present one. He is no exhausted power but a power mighty to-day; working in us, around us, on us, and for us--a living Christ. This Man whom God raised up from the dead saw no corruption,' the others move away from us like figures in a fog, dim as they pass into the mists, having a blurred half-spectral outline for a moment, and then gone.

Christ's death has a present and a perpetual power. He has offered one sacrifice for sins for ever'; and no time can diminish the efficacy of His Cross, nor our need of it, nor the full tide of blessings which flow from it to the believing soul. Therefore do men cling to Him to- day as if it was but yesterday that He had died for them. When all other names carved on the world's records have become unreadable, like forgotten inscriptions on decaying grave-stones, His shall endure for ever, deep graven on the fleshly tables of the heart. His revelation of God is the highest truth. Till the end of time men will turn to His life for their clearest knowledge and happiest certainty of their Father in heaven. There is nothing limited or local in His character or works. In His meek beauty and gentle perfectness, He stands so high above us all that, to-day, the inspiration of His example and the lessons of His conduct touch us as much as if He bad lived in this generation, and will always shine before men as their best and most blessed law of conduct. Christ will not be antiquated till He is outgrown, and it will be some time before that happens.

But Christ's power is not only the abiding influence of His earthly life and death. He is not a past force, but a present one. He is putting forth fresh energies to-day, working in and for and by all who love Him. We believe in a living Christ.

Therefore the final thought, in all our grateful commemoration of dead helpers and guides, should be of the undying Lord. He sent whatsoever power was in them. He is with His Church to-day, still giving to men the gifts needful for their times. Aaron may die on Her, and Moses be laid in his unknown grave on Pisgah, but the Angel of the Covenant, who is the true Leader, abides in the pillar of cloud and fire, Israel's guide in the march, and covering shelter in repose. That is our consolation in our personal losses when our dear ones are not suffered to continue by reason of death.' He who gave them all their sweetness is with us still, and has all the sweetness which He lent them for a time. So if we have Christ with us we cannot be desolate. Looking on all the men, who in their turn have helped forward His cause a little way, we should let their departure teach us His presence, their limitations His all-sufficiency, their death His life.

Luther was once found, at a moment of peril and fear, when he had need to grasp unseen strength, sitting in an abstracted mood, tracing on the table with his finger the words Vivit! vivit!'--He lives! He lives! It is our hope for ourselves, and for God's truth, and for mankind. Men come and go; leaders, teachers, thinkers speak and work for a season and then fall silent and impotent. He abides. They die, but He lives. They are lights kindled, and therefore sooner or later quenched, but He is the true light from which they draw all their brightness, and He shines for evermore. Other men are left behind and, as the world glides forward, are wrapped in ever-thickening folds of oblivion, through which they shine feebly for a little while, like lamps in a fog, and then are muffled in invisibility. We honour other names, and the coming generations will forget them, but' His name shall endure for ever, His name shall continue as long as the sun, and men shall be blessed in Him; all nations shall call Him blessed.'

Maclaren: Act 13:44-52

Jewish Rejecters And Gentile Receivers

And the next Sabbath day came almost the whole city together to hear the word of God. 45. But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming. 46. Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles. 47. For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth. 48. And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed. 49. And the word of the Lord was published throughout all the region. 50. But the Jews stirred up the devout and honourable women, and the chief men of the city, and raised persecution against Paul and Barnabas, and expelled them out of their coasts. 51. But they shook off the dust of their feet against them, and came unto Iconium. 52. And the disciples were filled with joy, and with the Holy Ghost.

And it came to pass in Iconium, that they went both together into the synagogue of the Jews, and so spake, that a great multitude both of the Jews and also of the Greeks believed. 2. But the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren. 3. Long time therefore abode they speaking boldly in the Lord, which gave testimony unto the word of His grace, and granted signs and wonders to be done by their hands. 4. But the multitude of the city was divided: and part held with the Jews, and part with the Apostles. 5. And when there was an assault made both of the Gentiles, and also of the Jews with their rulers, to use them despitefully, and to stone them, 6. They were ware of it, and fled unto Lystra and Derbe. cities of Lycaonia, and unto the region that lieth round about: 7. And there they preached the Gospel.' --Acts 13:44-52; 14:1-7.

IN general outline, the course of events in the two great cities of Asia Minor, with which the present passage is concerned, was the same. It was only too faithful a forecast of what was to be Paul's experience everywhere. The stages are: preaching in the synagogue, rejection there, appeal to the Gentiles, reception by them, a little nucleus of believers formed; disturbances fomented by the Jews, who swallow their hatred of Gentiles by reason of their greater hatred of the Apostles, and will riot with heathens, though they will not pray nor eat with them; and finally the Apostles' departure to carry the gospel farther afield. This being the outline, we have mainly to consider any special features diversifying it in each case.

Their experience in Antioch was important, because it forced Paul and Barnabas to put into plain words, making very clear to themselves as well as to their hearers, the law of their future conduct. It is always a step in advance when circumstances oblige us to formularise our method of action. Words have a wonderful power in clearing up our own vision. Paul and Barnabas had known all along that they were sent to the Gentiles; but a conviction in the mind is one thing, and the same conviction driven in on us by facts is quite another. The discipline of Antioch crystallised floating intentions into a clear statement, which henceforth became the rule of Paul's conduct. Well for us if we have open eyes to discern the meaning of difficulties, and promptitude and decision to fix and speak out plainly the course which they prescribe!

The miserable motives of the Jews' antagonism are forcibly stated in Acts 13:44-45. They did not contradict and blaspheme,' because they had taken a week to think over the preaching and had seen its falseness, but simply because, dog-in-the-manger like, they could not bear that the whole city' should be welcome to share the message. No doubt there was a crowd of Gentile dogs' thronging the approach to the synagogue; and one can almost see the scowling faces and hear the rustle of the robes drawn closer to avoid pollution. Who were these wandering strangers that they should gather such a crowd? And what had the uncircumcised rabble of Antioch to do with the promises made to the fathers'? It is not the only time that religious men have taken offence at crowds gathering to hear God's word. Let us take care that we do not repeat the sin. There are always some who, Taking God's word under wise protection, Correct its tendency to diffusiveness.'

It needed some courage to front the wild excitement of such a mob, with calm, strong words likely to increase the rage.

Lo, we turn to the Gentiles.' This is not to be regarded as announcing a general course of action, but simply as applying to the actual rejecters in Antioch. The necessity that the word should first be spoken to the Jews continued to be recognised, in each new sphere of work, by the Apostle; but wherever, as here, men turned from the message, the messengers turned from them without further waste of time. Paul put into words here the law for his whole career. The fit punishment of rejection is the withdrawal of the offer. There is something pathetic in the persistence with which, in place after place, Paul goes through the same sequence, his heart yearning over his brethren according to the flesh, and hoping on, after all repulses. It was far more than natural patriotism; it was an offshoot of Christ's own patient love.

Note also the divine command. Paul bases his action on a prophecy as to the Messiah. But the relation on which prophecy insists between the personal servant of Jehovah and the collective Israel, is such that the great office of being the Light of the world devolves from Him on it and the true Israel is to be a light to the Gentiles. These very Jews in Antioch, lashing themselves into fury because Gentiles were to be offered a share in Israel's blessings, ought to have been discharging this glorious function. Their failure showed that they were no parts of the real Israel. No doubt the two missionaries left the synagogue as they spoke, and, as the door swung behind them, it shut hope out and unbelief in. The air was fresh outside, and eager hearts welcomed the word. Very beautifully is the gladness of the Gentile hearers set in contrast with the temper of the Jews. It is strange news to heathen hearts that there is a God who loves them, and a divine Christ who has died for them. The experience of many a missionary follows Paul's here.

As many as were ordained to eternal life believed.' The din of many a theological battle has raged round these words, the writer of which would have probably needed a good deal of instruction before he could have been made to understand what the fighting was about. But it is to be noted that there is evidently intended a contrast between the envious Jews and the gladly receptive Gentiles, which is made more obvious by the repetition of the words eternal life.' It would seem much more relevant and accordant with the context to understand the word rendered ordained' as meaning adapted' or fitted,' than to find in it a reference to divine foreordination. Such a meaning is legitimate, and strongly suggested by the context. The reference then would be to the frame of mind of the heathen, and not to the decrees of God.'

The only points needing notice in the further developments at Antioch are the agents employed by the Jews, the conduct of the Apostles, and the sweet little picture of the converts. As to the former, piously inclined women in a heathen city would be strongly attracted by Judaism and easily lend themselves to the impressions of their teachers. We know that many women of rank were at that period powerfully affected in this manner; and if a Rabbi could move a Gentile of influence through whispers to the Gentile's wife, he would not be slow to do it. The ease with which the Jews stirred up tumults everywhere against the Apostle indicates their possession of great influence; and their willingness to be hand in glove with heathen for so laudable an object as crushing one of their own people who had become a heretic, measures the venom of their hate and the depth of their unscrupulousness.

The Apostles had not to fear violence, as their enemies were content with turning them out of Antioch and its neighbourhood; but they obeyed Christ's command, shaking off the dust against them, in token of renouncing all connection. The significant act is a trace of early knowledge of Christ's words, long before the date of our Gospels.

While the preachers had to leave the little flock in the midst of wolves, there was peace in the fold. Like the Ethiopian courtier when deprived of Philip, the new believers at Antioch found that the withdrawal of the earthly brought the heavenly Guide. They were filled with joy.' What! left ignorant, lonely, ringed about with enemies, how could they be glad? Because they were filled with the Holy Ghost.' Surely joy in such circumstances was no less supernatural a token of His presence than rushing wind or parting flames or lips opened to speak with tongues. God makes us lonely that He may Himself be our Companion.

It was a long journey to the great city of Iconium. According to some geographers, the way led over savage mountains; but the two brethren tramped along, with an unseen Third between them, and that Presence made the road light. They had little to cheer them in their prospects, if they looked with the eye of sense; but they were in good heart, and the remembrance of Antioch did not embitter or discourage them. Straight to the synagogue, as before, they went. It was their best introduction to the new field. There, if we take the plain words of Acts 14:1, they found a new thing, Greeks,' heathens pure and simple, not Hellenists or Greek-speaking Jews, nor even proselytes, in the synagogue. This has seemed so singular that efforts have been made to impose another sense on the words, or to suppose that the notice of Greeks, as well as Jews, believing is loosely appended to the statement of the preaching in the synagogue, omitting notice of wider evangelising. But it is better to accept than to correct our narrative, as we know nothing of the circumstances that may have led to this presence of Greeks in the synagogue. Some modern setters of the Bible writers right would be all the better for remembering occasionally that improbable things have a strange knack of happening.

The usual results followed the preaching of the Gospel. The Jews were again the mischief-makers, and, with the astuteness of their race, pushed the Gentiles to the front, and this time tried a new piece of annoyance. The brethren' bore the brunt of the attack; that is, the converts, not Paul and Barnabas. It was a cunning move to drop suspicions into the minds of influential townsmen, and so to harass, not the two strangers, but their adherents. The calculation was that that would stop the progress of the heresy by making its adherents uncomfortable, and would also wound the teachers through their disciples.

But one small element had been left out of the calculation, the sort of men these teachers were; and another factor which had not hitherto appeared came into play, and upset the whole scheme. Paul and Barnabas knew when to retreat and when to stand their ground. This time they stood; and the opposition launched at their friends was the reason why they did so. Long time therefore abode they.' If their own safety had been in question, they might have fled; but they could not leave the men whose acceptance of their message had brought them into straits. But behind the two bold speakers stood the Lord,' Christ Himself, the true Worker. Men who live in Him are made bold by their communion with Him, and He witnesses for those who witness for Him.

Note the designation of the Gospel as the word of His grace.' It has for its great theme the condescending, giving love of Jesus. Its subject is grace; its origin is grace; its gift is grace. Observe, too, that the same connection between boldness of speech and signs and wonders is found in Acts 4:29-30. Courageous speech for Christ is ever attended by tokens of His power, and the accompanying tokens of His power make the speech more courageous.

The normal course of events was pursued. Faithful preaching provoked hostility, which led to the alliance of discordant elements, fused for a moment by a common hatred--alas! that enmity to God's truth should be often a more potent bond of union than love!-and then to a wise withdrawal from danger. Sometimes it is needful to fling away life for Jesus; but if it can be preserved without shirking duty, it is better to flee than to die. An unnecessary martyr is a suicide. The Christian readiness to be offered has nothing in common with fanatical carelessness of life, and still less with the morbid longing for martyrdom which disfigures some of the most pathetic pages of the Church's history. Paul living to preach in the regions beyond was more useful than Paul dead in a street riot in Iconium. A heroic prudence should ever accompany a trustful daring, and both are best learned in communion with Jesus.

Maclaren: Act 13:46

Unworthy Of Life

Seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.'--Acts 13:46.

So ended the first attempt on Paul's great missionary journey to preach to the Jews. It is described at great length and the sermon given in full because it is the first. A wonderful sermon it was; touching all keys of feeling, now pleading almost with tears, now flashing with indignation, now calmly dealing with Scripture prophecies, now glowing as it tells the story of Christ's death for men. It melted some of the hearers, but the most were wrought up to furious passion--and with characteristic vehemence, like their ancestors and their descendants through long dreary generations, fell to contradicting and blaspheming.' We can see the scene in the synagogue, the eager faces, the vehement gestures, the hubbub of tongues, the bitter words that stormed round the two in the midst, Barnabas like Jupiter, grave, majestic, and venerable; Paul like Mercury, agile, mobile, swift of speech. They bore the brunt of the fury till they saw it to be hopeless to try to calm it, and then departed with these remarkable words.

They are even more striking if we notice that judge' here may be used in its full legal sense. It is not merely equivalent to consider, for these Jews by no means thought themselves unworthy of eternal life, but it means, ye adjudge and pass sentence on yourselves to be.' Their rejection of the message was a self-pronounced sentence. It proved them to be, and made them, unworthy of eternal life.' There are two or three very striking thoughts to be gathered from these words which I would dwell on now.

I. What Constitutes Worthiness And Unworthiness.

There are two meanings to the word worthy', deserving or fit. They run into each other and yet they may be kept quite apart. For instance you may say of a man that he is worthy' to be something or other, for which he is obviously qualified, not thinking at all whether he deserves it or not.

Now in the first of these senses--we are all unworthy of eternal life. That is just to state in other words the tragic truth of universal sinfulness. The natural outcome and issue of the course which all men follow is death. But yet there are men who are fit for and capable of eternal life. Who they are and what fitness is can only be ascertained when we rightly understand what eternal life is. It is not merely future blessedness or a synonym for a vulgar heaven. That is the common notion of its meaning. Men think of that future as a blessed state to which God can admit anybody if He will, and, as He is good, will admit pretty nearly everybody. But eternal life is a present possession as well as a future one, and passing by its deeper aspects, it includes--

Deliverance from evil habits and desires. Purity, and love of all good and fair things. Communion with God.

As well as forgiveness and removal of punishment.

What then are the qualifications making a man worthy of, in the sense of fit for, such a state?

(a) To know oneself to be unworthy.

He who judges himself to be worthy is unworthy. He who knows himself to be unworthy is worthy.

The first requisite is consciousness of sin, leading to repentance.

(b) To abandon striving to make oneself worthy.

By ourselves we never can do so. Many of us think that we must do our best, and then God will do the rest.

There must be the entire cessation of all attempt to work out by our own efforts characters that would entitle us to eternal life.

(c) To be willing to accept life on God's terms. As a mere gift.

(d) To desire it.

God cannot give it to any one who does not want it.

He cannot force His gifts on us.

This then is the worthiness.

II. How We Pass Sentence On Ourselves As Unworthy.

It is quite clear that judge' here does not mean consider, for a sense of unworthiness is not the reason which keeps men away from the Gospel. Rather, as we have seen, a proud belief in our worthiness keeps very many away. But judge' here means adjudicate' or pronounce sentence on,' and worthy means fit, qualified. Consider then-

(a) That our attitude to the Gospel is a revelation of our deepest selves.

The Gospel is a discerner of thoughts and intents of the heart.' It judges us here and now, and by their attitude to it the thoughts of many hearts shall be revealed.'

(b) That our rejection of it plainly shows that we have mot the qualifications for eternal life.

No doubt some men are kept from accepting Christ by intellectual doubts and difficulties, but even these would alter their whole attitude to Him if they had a profound consciousness of sin, and a desire for deliverance from it.

But with regard to the great bulk of its hearers, no doubt the hindrance is chiefly moral. Many causes may combine to produce the absence of qualification. The excuses in the parable--farm, oxen, wife--all amount to engrossment with this present world, and such absorption in the things seen and temporal deadens desire. So the Gospel preached excites no longings, and a man hears the offer of salvation without one motion of his heart towards it, and thus proclaims himself unworthy of eternal life.'

But the great disqualification is the absence of all consciousness of sin. This is the very deepest reason which keeps men away from Christ.

How solemn a thing the preaching and hearing of this word is!

How possible for you to make yourselves fit!

How simple the qualification! We have but to know ourselves sinners and to trust Jesus and then we shall be counted worthy to obtain that world and the resurrection from the dead.' Then we shall be worthy to escape and to stand before the Son of Man.' Then shall we be worthy of this calling,' and the Judge himself shall say: They shall walk with Me in white, for they are worthy,'

Maclaren: Act 13:52

Full Of The Holy Ghost'

And the disciples were filled with joy, and with the Holy Ghost.'--Acts 13:52.

THAT joy was as strange as a garden full of flowers would be in bitter winter weather. For everything in the circumstances of these disciples tended to make them sad. They had been but just won from heathenism, and they were raw, ignorant, unfit to stand alone. Paul and Barnabas, their only guides, had been hunted out of Antioch by a mob, and it would have been no wonder if these disciples had felt as if they had been taken on to the ice and then left, when they most needed a hand to steady them. Luke emphasises the contrast between what might have been expected, and what was actually the case, by that eloquent and' at the beginning of our verse, which links together the departure of the Apostles and the joy of the disciples. But the next words explain the paradox. These new converts, left in a great heathen city, with no helpers, no guides, to work out as best they might a faith of which they had but newly received the barest rudiments, were full of joy' because they were full of the Holy Ghost.'

Now that latter phrase, so striking here, is characteristic of this book of the Acts, and especially of its earlier chapters, which are all, as it were, throbbing with wonder at the new gift which Pentecost had brought. Let me for a moment, in the briefest possible fashion, try to recall to you the instances of its occurrence, for they are very significant and very important.

You remember how at Pentecost all' the disciples were filled with the Holy Ghost.' Then when the first persecution broke over the Church, Peter before the Council is' filled with the Holy Spirit,' and therefore he beards them, and speaks with all boldness.' When he goes back to the Church and tells them of the threatening cloud that was hanging over them, they too are filled with the Holy Spirit, and therefore rise buoyantly upon the tossing wave, as a ship might do when it passes the bar and meets the heaving sea. Then again the Apostles lay down the qualifications for election to the so-called office of deacon as being that the men should be full of the Holy Ghost and wisdom'; and in accordance therewith, we read of the first of the seven, Stephen, that he was full of faith and of the Holy Ghost,' and therefore full of grace and power.' When he stood before the Council he was full of the Holy Ghost,' and therefore looked up into heaven and saw it opened, and the Christ standing ready to help him. In like manner we read of Barnabas that he was a good man, full of the Holy Ghost and of faith.' And finally we read in our text that these new converts, left alone in Antioch of Pisidia, were' full of joy and of the Holy Ghost.'

Now these are the principal instances, and my purpose now is rather to deal with the whole of these instances of the occurrence of this remarkable expression than with the one which I have selected as a text, because I think that they teach us great truths bearing very closely on the strength and joyfulness of the Christian life which are far too much neglected, obscured, and forgotten by us to-day.

I wish then to point you, first, to the solemn thought that is here, as to what should be--

I. The Experience Of Every Christian.

Note the two things, the universality and the abundance of this divine gift. I have often had occasion to say to you, and so I merely repeat it again in the briefest fashion, that we do not grasp the central blessedness of the Christian faith unless, beyond forgiveness and acceptance, beyond the mere putting away of the dread of punishment either here or hereafter, we see that the gift of God in Jesus Christ is the communication to every believing soul of that divine life which is bestowed by the Spirit of Christ granted to every believing heart. But I would have you notice how the universality of the gift is unmistakably taught us by the instances which I have briefly gathered together in my previous remarks. It was no official class on which, on the day of Pentecost, the tongues of fire fluttered down. It was to the whole Church that courage to front the persecutor was imparted. When in Samaria the preaching of Philip brought about the result of the communication of the Holy Spirit, it was to all the believers that it was granted, and when, in the Roman barracks at Caesarea, Cornelius and his companion listened to Peter, it was upon them all that that Divine Spirit descended.

I suppose I need not remind you of how, if we pass beyond this book of the Acts into the Epistles of Paul, his affirmations do most emphatically insist upon the fact that we are all made to drink into one Spirit'; and so convinced is he of the universality of the possession of that divine life by every Christian, that he does not hesitate to say that if any man have not the Spirit of Christ he is none of His,' and to clear away all possibility of misunderstanding the depth and wonderfulness of the gift, he further adds in another place,' Know ye not that the Spirit is in you, except ye be reprobates?' Similarly another of the New Testament writers declares, in the broadest terms, that this spake he of the Holy Spirit, which '--Apostles? no; office-bearers? no; ordained men? no; distinguished and leading men? No--they that believe on Him should receive.' Christianity is the true democracy, because it declares that upon all, handmaidens and servants, young men and old men, there comes the divine gift. The world thinks of a divine inspiration in a more or less superficial fashion, as touching only the lofty summits, the great thinkers and teachers and artists and mighty men of light and leading of the race. The Old Testament regarded prophets and kings, and those who were designated to important offices, as the possessors of the Divine Spirit. But Christianity has seen the sun rising so high in the heavens that the humblest floweret, in the deepest valley, basks in its beams and opens to its light. We have all been made to drink into the one Spirit.'

Let me remind you too of how, from the usage of this book, as well as from the rest of the New Testament teaching, there rises the other thought of the abundance of the gift. Full of the Holy Spirit'--the cup is brimming with generous wine. Not that that fulness is such as to make inconsistencies impossible, as, alas, the best of us know. The highest condition for us is laid down in the sad words which yet have triumph in their sadness--The flesh lusteth against the Spirit, and the Spirit against the flesh.' But whilst the fulness is not such as to exclude the need of conflict, it is such as to bring the certainty of victory.

Again if we turn to the instances to which I have already referred, we shall find that they fall into two classes, which are distinguished in the original by a slight variation in the form of the words employed. Some instances refer to a habitual possession of an abundant spiritual life moulding the character constantly, as in the cases of Stephen and Barnabas. Others refer rather to occasional and special influxes of special power on account of special circumstances, and drawn forth by special exigencies, as when there poured into Peter's heart the Divine Spirit that made him bold before the Council; or as when the dying martyr's spirit was flooded with a new clearness of vision that pierced the heavens and beheld the Christ. So then there may be and ought to be, in each of us, a fulness of the Spirit, up to the edge of our capacity, and yet of such a kind as that it may be reinforced and increased when special needs arise.

Not only so, but that which fills me to-day should not fill me to-morrow, because, as in earthly love, so in heavenly, no man can tell to what this thing shall grow. The more of fruition the more there will be of expansion, and the more of expansion the more of desire, and the more of desire the more of capacity, and the more of capacity the more of possession. So, brethren, the man who receives a spark of the divine life, through his most rudimentary and tremulous faith, if he is a faithful steward of the gift that is given to him, will find that it grows and grows, and that there is no limit to its growth, and that in its limitless growth there lies the surest prophecy of an eternal growth in the heavens.

A universal gift, that is to say, a gift to each of us if we are Christians, an abundant gift that fills the whole nature of a man, according to the measure of his present power to receive--that is the ideal, that is what God means, that is what these first believers had. It did not make them perfect, it did not save them from faults or from errors, but it was real, it was influential, it was moulding their characters, it was progressive. And that is the ideal for all Christians. Is it our actual? We are meant to be full of the Holy Ghost. Ah! how many of us have never realised that there is such a thing as being thus possessed with a divine life, partly because we do not understand that such a fulness will not be distinguishable from our own self, except by bettering of the works of self, and partly because of other reasons which I shall have to touch upon presently! Brethren, we may, every one of us, be filled with the Spirit. Let each of us ask, Am I? and if I am not, why this emptiness in the presence of such abundance?

And now let me ask you to look, in the second place, at what we gather from these instances as to--

II. The Results Of That Universal, Abundant Life.

Do not let us run away with the idea that the New Testament, or any part of it, regards miracles and tongues and the like as being the normal and chiefest gifts of that Divine Spirit. People read this book of the Acts of the Apostles and, averse from the supernatural, exaggerate the extent to which the primitive gift of the Holy Spirit was manifested by signs and wonders, tongues of fire, and so on. We have only to look at the instances to which I have already referred to see that far more lofty and far more conspicuous than any such external and transient manifestations, which yet have their place, are the permanent and inward results, moulding character, and making men. And Paul's First Epistle to the Corinthians goes as far in the way of setting the moral and spiritual effects of the divine influence above the merely miraculous and external ones, as the most advanced opponent of the supernatural could desire.

Let us look, and it can only be briefly, at the various results which are presented in the instances to which I have referred. The most general expression for all, which is the result of the Divine Spirit dwelling in a man, is that it makes him good. Look at one of the instances to which we have referred. Barnabas was a good man' --was he? How came he to be so? Because he was full of the Holy Ghost.' And how came he to be full of the Holy Ghost'? Because he was full of faith.' Get the divine life into you, and that will make you good; and, brethren, nothing else will. It is like the bottom heat in a green-house, which makes all the plants that are there, whatever their orders, grow and blossom and be healthy and strong. Therein is the difference between Christian morality and the world's ethics. They may not differ much, they do in some respects, in their ideal of what constitutes goodness, but they differ in this, that the one says, Be good, be good, be good! but, like the Pharisees of old, puts out not a finger to help a man to bear the burdens that it lays upon him. The other says, Be good,' but it also says, take this and it will make you good.' And so the one is Gospel and the other is talk, the one is a word of good tidings, and the other is a beautiful speculation, or a crushing commandment that brings death rather than life. If there had been a law given which could have given life, verily righteousness had been by the law.' But since the clearest laying down of duty brings us no nearer to the performance of duty, we need and, thank God! we have, a gift bestowed which invests with power. He in whom the Spirit of Holiness' dwells, and he alone, will be holy. The result of the life of God in the heart is a life growingly like God's, manifested in the world.

Then again let me remind you of how, from another of our instances, there comes another thought. The result of this majestic, supernatural, universal, abundant, divine life is practical sagacity in the commonest affairs of life. Look ye out from among you seven men, full of the Holy Ghost and of wisdom.' What to do? To meet wisely the claims of suspicious and jealous poverty, and to distribute fairly a little money. That was all. And are you going to invoke such a lofty gift as this, to do nothing grander than that? Yes. Gravitation holds planets in their orbits, and keeps grains of dust in their places. And one result of the inspiration of the Almighty, which is granted to Christian people, is that they will be wise for the little affairs of life. But Stephen was also full of grace and power,' two things that do not often go together--grace, gentleness, loveliness, graciousness, on the one side, and strength on the other, which divorced, make wild work of character, and which united, make men like God. So if we desire our lives to be full of sweetness and light and beauty, the best way is to get the life of Christ into them; and if we desire our lives not to be made placid and effeminate by our cult of graciousness and gracefulness, but to have their beauty stiffened and strengthened by manly energy, then the best way is to get the life of the strong Son of God, immortal love,' into our lives.

The same Stephen, full of the Holy Ghost,' looked up into heaven and saw the Christ. So one result of that abundant life, if we have it, will be that even though as with him, when he saw the heavens opened, there may be some smoke-darkened roof above our heads, we can look through all the shows of this vain world, and our purged eyes can behold the Christ. Again the disciples in our text were full of joy,' because they were full of the Holy Spirit,' and we, if we have that abundant life within us, shall not be dependent for our gladness on the outer world, but like explorers in the Arctic regions, even if we have to build a hut of snow, shall be warm within it when the thermometer is far below zero; and there will be light there when the long midnight is spread around the dwelling. So, dear friends, let us understand what is the main thing for a Christian to endeavour after, --not so much the cultivation of special graces as the deepening of the life of Christ in the spirit.

We gather from some of these instances--

III. The Way By Which We May Be Thus Filled.

We read that Stephen was' full of faith and of the Holy Spirit,' and that Barnabas was' full of the Holy Ghost and of faith,' and it is quite clear from the respective contexts that, though the order in which these fulnesses are placed is different in the two clauses, their relation to each other is the same. Faith is the condition of possessing the Spirit. And what do we mean in this connection by faith? I mean, first, a belief in the truth of the possible abiding of the divine Spirit in our spirits, a truth which the superficial Christianity of this generation sorely needs to have forced upon its consciousness far more than it has it. I mean aspiration and desire after; I mean confident expectation of. Your wish measures your possession. You have as much of God as you desire. If you have no more, it is because you do not desire any more. The Christian people of to-day, many of whom are so empty of God, are in a very tragic sense, full,' because they have as much as they can take in. If you bring a tiny cup, and do not much care whether anything pours into it or not, you will get it filled, but you might have had a gallon vessel filled if you had chosen to bring it. Of course there are other conditions too. We have to use the life that is given us. We have to see that we do not quench it by sin, which drives the dove of God from a man's heart. But the great truth is that if I open the door of my heart by faith, Christ will come in, in His Spirit. If I take away the blinds the light will shine into the chamber. If I lift the sluice the water will pour in to drive my mill. If I deepen the channels, more of the water of life can flow into them, and the deeper I make them the fuller they will be.

Brethren, we have wasted much time and effort in trying to mend our characters. Let us try to get that into them which will mend them. And let us remember that, if we are full of faith, we shall be full of the Holy Spirit, and therefore full of wisdom, full of grace and power, full of goodness, full of joy, whatever our circumstances. And when death comes, though it may be in some cruel form, we shall be able to look up and see the opened heavens and the welcoming Christ.

MHCC: Act 13:14-31

When we come together to worship God, we must do it, not only by prayer and praise, but by the reading and hearing of the word of God. The bare reading of the Scriptures in public assemblies is not enough; they should be expounded, and the people exhorted out of them. This is helping people in doing that which is necessary to make the word profitable, to apply it to themselves. Every thing is touched upon in this sermon, which might best prevail with Jews to receive and embrace Christ as the promised Messiah. And every view, however short or faint, of the Lord's dealings with his church, reminds us of his mercy and long-suffering, and of man's ingratitude and perverseness. Paul passes from David to the Son of David, and shows that this Jesus is his promised Seed; a Saviour to do that for them, which the judges of old could not do, to save them from their sins, their worst enemies. When the apostles preached Christ as the Saviour, they were so far from concealing his death, that they always preached Christ crucified. Our complete separation from sin, is represented by our being buried with Christ. But he rose again from the dead, and saw no corruption: this was the great truth to be preached.

MHCC: Act 13:32-37

The resurrection of Christ was the great proof of his being the Son of God. It was not possible he should be held by death, because he was the Son of God, and therefore had life in himself, which he could not lay down but with a design to take it again. The sure mercies of David are that everlasting life, of which the resurrection was a sure pledge; and the blessings of redemption in Christ are a certain earnest, even in this world. David was a great blessing to the age wherein he lived. We were not born for ourselves, but there are those living around us, to whom we must study to be serviceable. Yet here is the difference; Christ was to serve all generations. May we look to Him who is declared to be the Son of God by his resurrection from the dead, that by faith in him we may walk with God, and serve our generation according to his will; and when death comes, may we fall asleep in him, with a joyful hope of a blessed resurrection.

MHCC: Act 13:38-41

Let all that hear the gospel of Christ, know these two things: 1. That through this Man, who died and rose again, is preached unto you the forgiveness of sins. Your sins, though many and great, may be forgiven, and they may be so without any injury to God's honour. 2. It is by Christ only that those who believe in him, and none else, are justified from all things; from all the guilt and stain of sin, from which they could not be justified by the law of Moses. The great concern of convinced sinners is, to be justified, to be acquitted from all their guilt, and accepted as righteous in God's sight, for if any is left charged upon the sinner, he is undone. By Jesus Christ we obtain a complete justification; for by him a complete atonement was made for sin. We are justified, not only by him as our Judge but by him as the Lord our Righteousness. What the law could not do for us, in that it was weak, the gospel of Christ does. This is the most needful blessing, bringing in every other. The threatenings are warnings; what we are told will come upon impenitent sinners, is designed to awaken us to beware lest it come upon us. It ruins many, that they despise religion. Those that will not wonder and be saved, shall wonder and perish.

MHCC: Act 13:42-52

The Jews opposed the doctrine the apostles preached; and when they could find no objection, they blasphemed Christ and his gospel. Commonly those who begin with contradicting, end with blaspheming. But when adversaries of Christ's cause are daring, its advocates should be the bolder. And while many judge themselves unworthy of eternal life, others, who appear less likely, desire to hear more of the glad tidings of salvation. This is according to what was foretold in the Old Testament. What light, what power, what a treasure does this gospel bring with it! How excellent are its truths, its precepts, its promises! Those came to Christ whom the Father drew, and to whom the Spirit made the gospel call effectual, Rom 8:30. As many as were disposed to eternal life, as many as had concern about their eternal state, and aimed to make sure of eternal life, believed in Christ, in whom God has treasured up that life, and who is the only Way to it; and it was the grace of God that wrought it in them. It is good to see honourable women devout; the less they have to do in the world, the more they should do for their own souls, and the souls of others: but it is sad, when, under colour of devotion to God, they try to show hatred to Christ. And the more we relish the comforts and encouragements we meet with in the power of godliness, and the fuller our hearts are of them, the better prepared we are to face difficulties in the profession of godliness.

Matthew Henry: Act 13:14-41

Perga in Pamphylia was a noted place, especially for a temple there erected to the goddess Diana, yet nothing at all is related of what Paul and Barnabas did there, only that thither they came (Act 13:13), and thence they departed, Act 13:14. But the history of the apostles' travels, as that of Christ's, passes by many things worthy to have been recorded, because, if all had been written, the world could not have contained the books. But the next place we find them in is another Antioch, said to be in Pisidia, to distinguish it from that Antioch in Syria from which they were sent out. Pisidia was a province of the Lesser Asia, bordering upon Pamphylia; this Antioch, it is likely, was the metropolis of it. Abundance of Jews lived there, and to them the gospel was to be first preached; and Paul's sermon to them is what we have in these verses, which, it is likely, is the substance of what was preached by the apostles generally to the Jews in all places; for in dealing with them the proper way was to show them how the New Testament, which they would have them to receive, exactly agreed with the Old Testament, which they not only received, but were zealous for. We have here,

I. The appearance which Paul and Barnabas made in a religious assembly of the Jews at Antioch, Act 13:14. Though they had lately had such good success with a Roman deputy, yet, when they came to Antioch, they did not enquire for the chief magistrate, nor make their court to him, but they applied to the Jews, which is a further proof of their good affection to them and their desire of their welfare. 1. They observed their time of worship, on the sabbath day, the Jewish sabbath. The first day of the week they observed among themselves as a Christian sabbath; but, if they will meet the Jews, it must be on the seventh-day sabbath, which therefore, upon such occasions, they did as yet sometimes observe. For, though it was by the death of Christ that the ceremonial law died, yet it was in the ruins of Jerusalem that it was to be buried; and therefore, though the morality of the fourth commandment was entirely transferred to the Christian sabbath, yet it was not incongruous to join with the Jews in their sabbath sanctification. 2. They met them in their place of worship, in the synagogue. Note, Sabbath days should be kept holy in solemn assemblies; they are instituted chiefly for public worship. The sabbath day is a holy convocation, and for that reason no servile work must be done therein. Paul and Barnabas were strangers; but, wherever we come, we must enquire out God's faithful worshippers, and join with them (as these apostles here did), as those that desire to keep up a communion with all saints; though they were strangers, yet they were admitted into the synagogue, and to sit down there. Care should be taken in places of public worship that strangers be accommodated, even the poorest; for, of those of whom we know nothing else, we know this, that they have precious souls, for which our charity binds us to be concerned.

II. The invitation given them to preach. 1. The usual service of the synagogue was performed (Act 13:15): The law and the prophets were read, a portion of each, the lessons for the day. Note, When we come together to worship God, we must do it not only by prayer and praise, but by the reading and hearing of the word of God; hereby we give him the glory due to his name, as our Lord and Lawgiver. 2. When that was done, they were asked by the rulers of the synagogue to give them a sermon (Act 13:15): They sent a messenger to them with the respectful message, Men and brethren, if you have any word of exhortation for the people, say on. It is probable that the rulers of the synagogue had met with them, and been in private conversation with them before; and, if they had not an affection to the gospel, yet they had at least the curiosity to hear Paul preach; and therefore not only gave him permission, but begged the favour of him that he would speak a word of exhortation to the people. Note, (1.) The bare reading of the scriptures in the public assemblies is not sufficient, but they should be expounded, and the people exhorted out of them. This is spreading the net, and assisting people in doing that which is necessary to the making of the word profitable to them - that is, the applying of it to themselves. (2.) Those that preside, and have power, in public assemblies, should provide for a word of exhortation to the people, whenever they come together. (3.) Sometimes a word of exhortation from a strange minister may be of great use to the people, provided he be well approved. It is likely Paul did often preach in the synagogue, when he was not thus invited to it by the rulers of the synagogues; for he often preached with much contention, 1Th 2:2. But these were more noble, more generous, than the rulers of the synagogues generally were.

III. The sermon Paul preached in the synagogue of the Jews, at the invitation of the rulers of the synagogue. He gladly embraced the opportunity given him to preach Christ to his countrymen the Jews. He did not object to them that he was a stranger, and that it was none of his business; nor object to himself, that he might get ill-will by preaching Christ among the Jews; but stood up, as one prepared and determined to speak, and beckoned with his hand, to excite and prepare them to hear. He waved his hand as an orator, not only desiring silence and attention, but endeavouring to move affection, and to show himself in earnest. Perhaps, upon the moving of them to give an exhortation to the people, there were those in the synagogue that were ready to mutiny against the rulers, and opposed the toleration of Paul's preaching, and that occasioned some tumult and commotion, which Paul endeavoured to quiet by that decent motion of his hand; as also by his modest desire of a patient impartial hearing: " Men of Israel, that are Jews by birth, and you that fear God, that are proselyted to the Jewish religion, give audience; let me beg your attention a little, for I have something to say to you which concerns your everlasting peace, and would not say it in vain."Now this excellent sermon is recorded, to show that those who preached the gospel to the Gentiles did it not till they had first used their utmost endeavours with the Jews, to persuade them to come in and take the benefit of it; and that they had no prejudice at all against the Jewish nation, nor any desire that they should perish, but rather that they should turn and live. Every thing is touched in this sermon that might be proper either to convince the judgment or insinuate into the affections of the Jews, to prevail with them to receive and embrace Christ as the promised Messiah.

1. He owns them to be God's favourite people, whom he had taken into special relation to himself, and for whom he had done great things. Probably the Jews of the dispersion, that lived in other countries, being more in danger of mingling with the nations, were more jealous of their peculiarity than those that lived in their own land were; and therefore Paul is here very careful to take notice of it, to their honour.

(1.) That the God of the whole earth was, in a particular manner, the God of this people Israel, a God in covenant with them, and that he had given them a revelation of his mind and will, such as he had not given to any other nation or people; so that hereby they were distinguished fRom. and dignified above, all their neighbours, having peculiar precepts to be governed by, and peculiar promises to depend upon.

(2.) That he had chosen their fathers to be his friends: Abraham was called the friend of God; to be his prophets, by whom he would reveal his mind to his church, and to be the trustees of his covenant with the church. He puts them in mind of this, to let them know that the reason why God favoured them, though undeserving, and ill deserving, was because he would adhere to the choice he had made of their fathers, Deu 7:7, Deu 7:8. They were beloved purely for the fathers' sakes, Rom 11:28.

(3.) That he had exalted that people, and put a great deal of honour upon them, had advanced them into a people, and raised them from nothing, when they dwelt as strangers in the land of Egypt, and had nothing in them to recommend them to the divine favour. They ought to remember this, and to infer hence that God was no debtor to them; for it was ex mero motu - out of his mere good pleasure, and not upon a valuable consideration, that they had the grant of the divine favour; and therefore it was revocable at pleasure; and God did them no wrong if he at length plucked up the hedge of their peculiarity. But they were debtors to him, and obliged to receive such further discoveries as he should make to his church.

(4.) That he had with a high hand brought them out of Egypt, where they were not only strangers, but captives, had delivered them at the expense of a great many miracles, both of mercy to them and judgment on their oppressors ( signs and wonders, Deu 4:34), and at the expense of a great many lives, all the first-born of Egypt, Pharaoh, and all his host, in the Red Sea; I gave Egypt for thy ransom, gave men for thee. Isa 43:3, Isa 43:4.

(5.) That he had suffered their manners forty years in the wilderness, Act 13:18, Etropophorēsen . Some think it should be read, etrophophorēsen - he educated them, because this is the word the Septuagint use concerning the fatherly care God took of that people, Deu 1:31. Both may be included; for, [1.] God made a great deal of provision for them for forty years in the wilderness: miracles were their daily bread, and kept them from starving: They lacked not any thing. [2.] He exercised a great deal of patience with them. They were a provoking, murmuring, unbelieving people; and yet he bore with them, did not deal with them as they deserved, but suffered his anger many a time to be turned away by the prayer and intercession of Moses. So many years as we have each of us lived in this world, we must own that God has thus been as a tender father to us, has supplied our wants, has fed us all our life long unto this day, has been indulgent to us, a God of pardons (as he was to Israel, Neh 9:17), and not extreme to mark what we have done amiss; we have tried his patience, and yet not tired it. Let not the Jews insist too much upon the privileges of their peculiarity, for they have forfeited them a thousand times.

(6.) That he had put them in possession of the land of Canaan (Act 13:19): When he had destroyed seven nations in the land of Canaan, that were doomed to be rooted out to make room for them, he divided their land to them by lot, and put them in possession of it. This was a signal favour of God to them, and he owns that hereby a great honour was put upon them, from which he would not in the least derogate.

(7.) That he had raised up men, inspirited from heaven, to deliver them out of the hands of those that invaded their rights, and oppressed them after their settlement in Canaan, Act 13:20, Act 13:21. [1.] He gave them judges, men qualified for public service, and, by an immediate impulse upon their spirits, called to it, pro re nata - as the occasion required. Though they were a provoking people, and were never in servitude but their sin brought them to it, yet upon their petition a deliverer was raised up. The critics find some difficulty in computing these four hundred and fifty years. From the deliverance out of Egypt to David's expulsion of the Jebusites from the stronghold of Zion, which completed the casting out of the heathen nations, was four hundred and fifty years; and most of that time they were under judges. Others thus: The government of the judges, from the death of Joshua to the death of Eli, was just three hundred and thirty-nine years, but it is said to be [ ōs ] as it were four hundred and fifty years, because the years of their servitude to the several nations that oppressed them, though really they were included in the years of the judges, are yet mentioned in the history as if they had been distinct from them. Now these, all put together, make one hundred and eleven years, which added to the three hundred and thirty nine, make them four hundred and fifty; as so many, though not really so many. [2.] He governed them by a prophet, Samuel, a man divinely inspired to preside in their affairs. [3.] He afterwards at their request set a king over them (Act 13:21), Saul, the son of Cis. Samuel's government and his lasted forty years, which was a kind of transition from the theocracy to the kingly government. [4.] At last, he made David their king, Act 13:22. When God had removed Saul, for his mal-administration, he raised up unto them David to be their king, and made a covenant of royalty with him, and with his seed. When he had removed one king, he did not leave them as sheep without a shepherd, but soon raised up another, raised him up from a mean and low estate, raised him up on high, 2Sa 23:1. He quotes the testimony God gave concerning him, First, That his choice was divine: I have found David, Psa 89:20. God himself pitched upon him. Finding implies seeking; as if God had ransacked all the families of Israel to find a man fit for his purpose, and this was he. Secondly, That his character was divine: A man after my own heart, such a one as I would have, one on whom the image of God is stamped, and therefore one in whom God is well pleased and whom he approves. This character was given of him before he was first anointed, 1Sa 13:14. The Lord hath sought out a man after his own heart, such a one as he would have. Thirdly, That his conduct was divine, and under divine direction: He shall fulfil all my will. He shall desire and endeavour to do the will of God, and shall be enabled to do it, and employed in the doing of it, and go through with it. Now all this seems to show not only the special favour of God to the people of Israel (with the acknowledgment of which the apostle is very willing to oblige them) but the further favours of another nature which he designed them, and which were now, by the preaching of the gospel, offered to them. Their deliverance out of Egypt, and settlement in Canaan, were types and figures of good things to come. The changes of their government showed that it made nothing perfect, and therefore must give way to the spiritual kingdom of the Messiah, which was now in the setting up, and which, if they would admit it and submit to it, would be the glory of their people Israel; and therefore they needed not conceive any jealousy at all of the preaching of the gospel, as if it tended in the least to damage the true excellences of the Jewish church.

2. He gives them a full account of our Lord Jesus, passing from David to the Son of David, and shows that this Jesus is his promised Seed (Act 13:23): Of this man's seed, from that root of Jesse, from that man after God's own heart, hath God, according to his promise, raised unto Israel a Saviour - Jesus, who carries salvation in his name.

(1.) How welcome should the preaching of the gospel of Christ be to the Jews, and how should they embrace it, as well worthy of all acceptation, when it brought them the tidings, [1.] Of a Saviour, to deliver them out of the hands of their enemies, as the judges of old, who were therefore called saviours; but this a Saviour to do that for them which, it appears by the history, those could not do - to save them from their sins, their worst enemies. [2.] A Saviour of God's raising up, that has his commission from heaven. [3.] Raised up to be a Saviour unto Israel, to them in the first place: He was sent to bless them; so far was the gospel from designing the gathering of them. [4.] Raised up of the seed of David, that ancient royal family, which the people of Israel gloried so much in, and which at this time, to the great disgrace of the whole nation, was buried in obscurity. It ought to be a great satisfaction to them that God had raised up this horn of salvation for them in the house of his servant David, Luk 1:69. [5.] Raised up according to his promise, the promise to David (Psa 132:11), the promise to the Old Testament church in the latter times of it: I will raise unto David a righteous branch, Jer 23:5. This promise was it to which the twelve tribes hoped to come (Act 26:7); why then should they entertain it so coldly, now that it was brought to them? Now,

(2.) Concerning this Jesus, he tells them,

[1.] That John the Baptist was his harbinger and forerunner, that great man whom all acknowledged to be a prophet. Let them not say that the Messiah's coming was a surprise upon them, and that this might excuse them if they took time to consider whether they should entertain him or no; for they had sufficient warning by John, who preached before his coming, Act 13:24. Two things he did - First, He made way for his entrance, by preaching the baptism of repentance, not to a few select disciples, but to all the people of Israel. He showed them their sins, warned them of the wrath to come, called them to repentance, and to bring forth fruits meet for repentance, and bound those to this who were willing to be bound by the solemn rite or sign of baptism; and by this he made ready a people prepared for the Lord Jesus, to whom his grace would be acceptable when they were thus brought to know themselves. Secondly, He gave notice of his approach (Act 13:25): As he fulfilled his course, when he was going on vigorously in his work, and had had wonderful success in it, and an established interest: "Now,"saith he to those that attended his ministry, " Whom think you that I am? What notions have you of me, what expectations from me? You may be thinking that I am the Messiah, whom you expect; but you are mistaken, I am not he (see Joh 1:20), but he is at the door; behold, there cometh one immediately after me, who will so far exceed me upon all accounts, that I am not worthy to be employed in the meanest office about him, no, not to help him on and off with his shoes - whose shoes of his feet I am not worthy to loose, and you may guess who that must be."

[2.] That the rulers and people of the Jews, who should have welcomed him, and been his willing, forward, faithful subjects, were his persecutors and murderers. When the apostles preach Christ as the Saviour, they are so far from concealing his ignominious death, and drawing a veil over it, that they always preach Christ crucified, yea, and (though this added much to the reproach of his sufferings) crucified by his own people, by those that dwelt in Jerusalem, the holy city - the royal city, and their rulers, Act 13:27. First, Their sin was that though they found no cause of death in him, could not prove him, no, nor had any colour to suspect him, guilty of any crime (the judge himself that tried him, when he had heard all they could say against him, declared he found no fault with him ), yet they desired Pilate that he might be slain (Act 13:28), and presented their address against Christ with such fury and outrage that they compelled Pilate to crucify him, not only contrary to his inclination, but contrary to his conscience; they condemned him to so great a death, though they could not convict him of the least sin. Paul cannot charge this upon his hearers, as Peter did (Act 2:23): You have with wicked hands crucified and slain him; for these, though Jews, were far enough off; but he charges it upon the Jews at Jerusalem and the rulers, to show what little reason those Jews of the dispersion had to be so jealous for the honour of their nation as they were, when it had brought upon itself such a load and stain of guilt as this, and how justly they might have been cut off from all benefit by the Messiah, who had thus abused him, and yet they were not; but, notwithstanding all this, the preaching of this gospel shall begin at Jerusalem. Secondly, The reason of this was because they knew him not, Act 13:27. They knew not who he was, nor what errand he came into the world upon; for, if they had known, they would not have crucified the Lord of glory. Christ owned this in extenuation of their crime: They know not what they do; and so did Peter: I wot that through ignorance you did this, Act 3:17. It was also because they knew not the voice of the prophets though they heard them read every sabbath day. They did not understand nor consider that it was foretold that the Messiah should suffer, or else they would never have been the instruments of his suffering. Note, Many that read the prophets do not know the voice of the prophets, do not understand the meaning of the scriptures; they have the sound of the gospel in their ears, but not the sense of it in their heads, nor the savour of it in their hearts. And therefore men do not know Christ, nor know how to carry it towards him, because they do not know the voice of the prophets, who testified beforehand concerning Christ. Thirdly, God overruled them, for the accomplishment of the prophecies of the Old Testament: Because they knew not the voice of the prophets, which warned them not to touch God's Anointed, they fulfilled them in condemning him; for so it was written that Messiah the prince shall be cut off, but not for himself. Note, It is possible that men may be fulfilling scripture prophecies, even when they are breaking scripture precepts, particularly in the persecution of the church, as in the persecution of Christ. And this justifies the reason which is sometimes given for the obscurity of scripture prophecies, that, if they were too plain and obvious, the accomplishment of them would thereby be prevented. So Paul saith here, Because they knew not the voice of the prophets, therefore they have fulfilled them, which implies that if they had understood them they would not have fulfilled them. Fourthly, All that was foretold concerning the sufferings of the Messiah was fulfilled in Christ (Act 13:29): When they had fulfilled all the rest that was written of him, even to the giving of him vinegar to drink in his thirst, then they fulfilled what was foretold concerning his being buried. They took him down from the tree, and laid him in a sepulchre. This is taken notice of here as that which made his resurrection the more illustrious. Christ was separated from this world, as those that are buried have nothing more to do with this world, nor this world with them; and therefore our complete separation from sin is represented by our being buried with Christ. And a good Christian will be willing to be buried alive with Christ. They laid him in a sepulchre, and thought they had him fast.

[3.] That he rose again from the dead, and saw no corruption. This was the great truth that was to be preached; for it is the main pillar, by which the whole fabric of the gospel is supported, and therefore he insists largely upon this, and shows,

First, That he rose by consent. When he was imprisoned in the grave for our debt, he did not break prison, but had a fair and legal discharge from the arrest he was under (Act 13:30): God raised him from the dead, sent an angel on purpose to roll away the stone from the prison-door, returned to him the spirit which at his death he had committed into the hands of his Father, and quickened him by the Holy Ghost. His enemies laid him in a sepulchre, with design he should always lay there; but God said, No; and it was soon seen whose purpose should stand, his or theirs.

Secondly, That there was sufficient proof of his having risen (Act 13:31): He was seen many days, in divers places, upon divers occasions, by those that were most intimately acquainted with him; for they came up with him from Galilee to Jerusalem, were his constant attendants, and they are his witnesses unto the people. They were appointed to be so, have attested the thing many a time, and are ready to attest it, though they were to die for the same. Paul says nothing of his own seeing him, which was more convincing to himself than it could be when produced to others.

Thirdly, That the resurrection of Christ was the performance of the promise made to the partiarchs; it was not only true news, but good news: "In declaring this, we declare unto you glad tidings (Act 13:32, Act 13:33), which should be in a particular manner acceptable to you Jews. So far are we from designing to put any slur upon you, or do you any wrong, that the doctrine we preach, if you receive it aright, and understand it, brings you the greatest honour and satisfaction imaginable; for it is in the resurrection of Christ that the promise which was made to your fathers is fulfilled to you. "He acknowledges it to be the dignity of the Jewish nation that to them pertained the promises (Rom 9:4), that they were the heirs of the promise, as they were the children of the patriarchs to whom the promises were first made. The great promise of the Old Testament was that of the Messiah, in whom all the families of the earth should be blessed, and not the family of Abraham only; though it was to be the peculiar honour of that family that he should be raised up of it, yet it was to be the common benefit of all families that he should be raised up to them. Note, 1. God hath raised up Jesus, advanced him, and exalted him; raised him again (so we read it), meaning from the dead. We may take in both senses. God raised up Jesus to be a prophet at his baptism, to be a priest to make atonement at his death, and to be a king to rule over all at his ascension; and his raising him up from the dead was the confirmation and ratification of all these commissions, and proved him raised of God to these offices. 2. This is the fulfilling of the promises made to the fathers, the promise of sending the Messiah, and of all those benefits and blessings which were to be had with him and by him: "This is he that should come, and in him you have all that God promised in the Messiah, though not all that you promised yourselves."Paul puts himself into the number of the Jews to whom the promise was fulfilled: To us their children. Now, if those who preached the gospel brought them these glad tidings, instead of looking upon them as enemies to their nation, they ought to caress them as their best friends, and embrace their doctrine with both arms; for if they valued the promise so much, and themselves by it, much more the performance. And the preaching of the gospel to the Gentiles, which was the great thing that the Jews found themselves aggrieved at, was so far from infringing the promise made to them that the promise itself, that all the families of the earth should be blessed in the Messiah, could not otherwise be accomplished.

Fourthly, That the resurrection of Christ was the great proof of his being the Son of God, and confirms what was written in the second Psalm (thus ancient was the order in which the Psalms are now placed), Thou art my Son, this day have I begotten thee. That the resurrection of Christ from the dead was designed to evidence and evince this is plain from that of the apostle (Rom 1:4): He was declared to be the Son of God with power, by the resurrection from the dead. When he was first raised up out of obscurity, God declared concerning him by a voice from heaven, This is my beloved Son (Mat 3:17), which has a plain reference to that in the second Psalm, Thou art my Son. Abundance of truth there is couched in those words: that this Jesus was begotten of the Father before all worlds - was the brightness of his glory and the express image of his person, as the son is of the father's - that he was the logos , the eternal thought of the eternal mind, - that he was conceived by the power of the Holy Ghost in the womb of the virgin; for upon this account, also, that holy thing was called the Son of God (Luk 1:35), that he was God's agent in creating and governing the world, and in redeeming it and reconciling it to himself, and faithful as a son in his own house, and as such was heir of all things. Now all this, which was declared at Christ's baptism and again at his transfiguration, was undeniably proved by his resurrection. The decree which was so long before declared was then confirmed; and the reason why it was impossible he should be held by the bands of death was because he was the Son of God, and consequently had life in himself, which he could not lay down but with a design to resume it. When his eternal generation is spoken of, it is not improper to say, This day have I begotten thee; for from everlasting to everlasting is with God as it were one and the same eternal day. Yet it may also be accommodated to his resurrection, in a subordinate sense, "This day have I made it to appear that I have begotten thee, and this day have I begotten all that are given to thee;"for it is said (1Pe 1:3) that the God and Father of our Lord Jesus Christ, as our God and Father, hath begotten us again to a lively hope, by the resurrection of Jesus Christ from the dead.

Fifthly, That his being raised the third day, so as not to see corruption, and to a heavenly life, so as no more to return to corruption, that is, to the state of the dead, as others did who were raised to life, further confirms his being the Messiah promised.

a. He rose to die no more; so it is expressed, Rom 6:9 : As concerning that he raised him up from the dead, now no more to return to corruption, that is, to the grave, which is called corruption, Job 17:14. Lazarus came out of the grave with his grave-clothes on, because he was to use them again; but Christ, having no more occasion for them, left them behind. Now this was the fulfilling of that scripture (Isa 55:3), I will give you the sure mercies of David; ta hosia Dabid ta pista - the holy things of David, the faithful things; for in the promise made to David, and in him to Christ, great stress is laid upon the faithfulness of God (Psa 89:1, Psa 89:2, Psa 89:5, Psa 89:24, Psa 89:33), and upon the oath God had sworn by his holiness, Psa 89:35. Now this makes them sure mercies indeed that he who is entrusted with the dispensing of them has risen to die no more; so that he ever lives to see his own will executed, and the blessings he hath purchased for us given out to us. As, if Christ had died and had not risen again, so if he had risen to die again, we had come short of the sure mercies, or at least could not have been sure of them.

b. He rose so soon after he was dead that his body did not see corruption; for it is not till the third day that the body begins to change. Now this was promised to David; it was one of the sure mercies of David, for it was said to him in Psa 16:10, Neither wilt thou suffer thy Holy One to see corruption, Act 13:35. God had promised to David that he would raise up the Messiah of his seed, who should therefore be a man, but should not, like other men, see corruption. This promise could not have its accomplishment in David, but looked forward to Christ.

( a. ) It could not be accomplished in David himself (Act 13:36), for David, after he had served his own generation, by the will of God, who raised him up to be what he was, fell asleep, and was laid to his fathers, and saw corruption. Here we have a short account of the life, death, and burial, of the patriarch David, and his continuance under the power of death. [ a. ] His life: He served his own generation, by the will of God, before he slept the sleep of death. David was a useful good man; he did good in the world by the will of God. He made God's precepts his rule; he served his own generation so as therein to serve God; he so served and pleased men ( as whatever the king did pleased the people, 2Sa 3:36), as still to keep himself the faithful servant of God. See Gal 1:10. He served the good of men, but did not serve the will of men. Or, by the will of God's providence so ordering it, qualifying him for, and calling him to, a public station, he served his own generation; for every creature is that to us which God makes it to be. David was a great blessing to the age wherein he lived; he was the servant of his generation: many are the curse, and plague, and burden of their generation. Even those that are in a lower and narrower sphere must look upon it that they live to serve their generation; and those that will do good in the world must make themselves servants of all, 1Co 9:19. We were not born for ourselves, but are members of communities, to which we must study to be serviceable. Yet here is the difference between David and Christ, that David was to serve only his own generation, that generation in which he lived, and therefore when he had done what he had to do, and written what he had to write, he died, and continued in the grave; but Christ (not by his writings or words upon record only as David, but by his personal agency) was to serve all generations, must ever live to reign over the house of Jacob, not as David, for forty years, but for all ages, as long as the sun and moon endure, Psa 89:29, Psa 89:36, Psa 89:37. His throne must be as the days of heaven, and all generations must be blessed in him, Psa 72:17. [ b. ] His death: He fell asleep. Death is a sleep, a quiet rest, to those who, while they lived, laboured in the service of God and their generation. Observe, He did not fall asleep till he had served his generation, till he had done the work for which God raised him up. God's servants have their work assigned them; and, when they have accomplished as a hireling their day, then, and not till then, they are called to rest. God's witnesses never die till they have finished their testimony; and then the sleep, the death, of the labouring man will be sweet. David was not permitted to build the temple, and therefore when he had made preparation for it, which was the service he was designed to, he fell asleep, and left the work to Solomon. [ c. ] His burial: He was laid to his fathers. Though he was buried in the city of David (1Ki 2:10), and not in the sepulchre of Jesse his father in Bethlehem, yet he might be said to be laid to his fathers; for the grave, in general, is the habitation of our fathers, of those that are gone before us, Psa 49:19. [ d. ] His continuance in the grave: He saw corruption. We are sure he did not rise again; this Peter insists upon when he freely speaks of the patriarch David (Act 2:29): He is both dead and buried, and his sepulchre is with us unto this day. He saw corruption, and therefore that promise could not have its accomplishment in him. But,

( b. ) It was accomplished in the Lord Jesus (Act 13:37): He whom God raised again saw no corruption; for it was in him that the sure mercies were to be reserved for us. He rose the third day, and therefore did not see corruption then; and he rose to die no more, and therefore never did. Of him therefore the promise must be understood, and no other.

c. Having given them this account of the Lord Jesus, he comes to make application of it.

( a. ) In the midst of his discourse, to engage their attention, he had told his hearers that they were concerned in all this (Act 13:26): " To you is the word of this salvation sent, to you first. If you by your unbelief make it a word of rejection to you, you may thank yourselves; but it is sent to you for a word of salvation; if it be not so, it is your own fault."Let them not peevishly argue that because it was sent to the Gentiles, who had no communion with them, therefore it was not sent to them; for to them it was sent in the first place. " To you men this is sent, and not to the angels that sinned. To you living men, and not to the congregation of the dead and damned, whose day of grace is over."He therefore speaks to them with tenderness and respect: You are men and brethren; and so we are to look upon all those that stand fair with us for the great salvation as having the word of salvation sent to them. Those to whom he does by warrant from heaven here bring the word of salvation are, [ a. ] The native Jews, Hebrews of the Hebrews, as Paul himself was: " Children of the stock of Abraham, though a degenerate race, yet to you is this word of salvation sent; nay, it is therefore sent to you, to save you from your sins."It is an advantage to be of a good stock; for, though salvation does not always follow the children of godly parents, yet the word of salvation does: Abraham will command his children and his house-hold after him. [ b. ] The proselytes, the Gentiles by birth, that were in some degree brought over to the Jews' religion: " Whosoever among you that feareth God. You that have a sense of natural religion, and have subjected yourselves to the laws of that, and taken hold of the comforts of that, to you is the word of this salvation sent; you need the further discoveries and directions of revealed religion, are prepared for them, and will bid them welcome, and therefore shall certainly be welcome to take the benefit of them."

( b. ) In the close of his discourse he applies what he had said concerning Christ to his hearers. He had told them a long story concerning this Jesus; now they would be ready to ask, What is all this to us? And he tells them plainly what it is to them.

[ a. ] It will be their unspeakable advantage if they embrace Jesus Christ, and believe this word of salvation. It will relieve them where their greatest danger lies; and that is from the guilt of their sins: " Be it known unto you therefore, men and brethren - we are warranted to proclaim it to you, and you are called to take notice of it."He did not stand up to preach before them, but to preach to them, and not without hopes of prevailing with them; for they are men, reasonable creatures, and capable of being argued with; they are brethren, spoken to, and dealt with, by men like themselves; not only of the same nature, but of the same nation. It is proper for the preachers of the gospel to call their hearers brethren, as speaking familiarly to them, and with an affectionate concern for their welfare, and as being equally interested with them in the gospel they preach. Let all that hear the gospel of Christ know these two things - 1st, That it is an act of indemnity granted by the King of kings to the children of men, who stand attainted at his bar of treason against his crown and dignity; and it is for and in consideration of the mediation of Christ between God and man that this act of grace is passed and proclaimed (Act 13:38): " Through this man, who died and rose again, is preached unto you the forgiveness of sins. We have to tell you, in God's name, that your sins, though many and great, may be forgiven, and how it is come about that they may be so, without any injury to God's honour, and how you may obtain the forgiveness of your sins. We are to preach repentance for the remission of sins, and divine grace giving both repentance and remission of sins. The remission of sins is through this man. By his merit it was purchased, in his name it is offered, and by his authority it is bestowed; and therefore you are concerned to be acquainted with him, and interested in him. We preach to you the forgiveness of sins. That is the salvation we bring you, the word of God; and therefore you ought to bid us welcome and look upon us as your friends, and messengers of good tidings." 2ndly, That it does that for us which the law of Moses could not do. The Jews were jealous for the law, and because it prescribed expiatory and pacificatory sacrifices, and a great variety of purifications, fancied they might be justified by it before God. "No,"saith Paul, "be it known to you that it is by Christ only that those who believe in him, and none else, are justified from all things, from all the guilt and stain of sin, from which you could not be justified by the law of Moses "(Act 13:39); therefore they ought to entertain and embrace the gospel, and not to adhere to the law in opposition to it, because the gospel is perfective, not destructive, of the law. Note, 1. The great concern of sinners it to be justified, to be acquitted from guilt and accepted as righteous in God's sight. 2. Those who are truly justified are acquitted from all their guilt; for if any be left charged upon the sinner he is undone. 3. It was impossible for a sinner to be justified by the law of Moses. Not by his moral law, for we have all broken it, and are transgressing it daily, so that instead of justifying us it condemns us. Not by his remedial law, for it was not possible that the blood of bulls and goats should take away sin, should satisfy God's offended justice, or pacify the sinner's wounded conscience. It was but a ritual and typical institution. See Heb 9:9; Heb 10:1, Heb 10:4. 4. By Jesus Christ we obtain a complete justification; for by him a complete atonement was made for sin. We are justified, not only by him as our Judge, but by him as our righteousness, the Lord our righteousness. 5. All that believe in Christ, that rely upon him and give up themselves to be ruled by him, are justified by him, and none but they. 6. What the law could not do for us, in that it was weak, that the gospel of Christ does; and therefore it was folly, out of a jealousy for the law of Moses and the honour of that institution, to conceive a jealousy of the gospel of Christ and the designs of that more perfect institution.

Matthew Henry: Act 13:42-52

The design of this story being to vindicate the apostles, especially Paul (as he doth himself at large, Rom. 11), from the reflections of the Jews upon him for preaching the gospel to the Gentiles, it is here observed that he proceeded therein with all the caution imaginable, and upon due consideration, of which we have here an instance.

I. There were some of the Jews that were so incensed against the preaching of the gospel, not to the Gentiles, but to themselves, that they would not bear to hear it, but went out of the synagogue while Paul was preaching (Act 13:42), in contempt of him and his doctrine, and to the disturbance of the congregation. It is probable they whispered among themselves, exciting one another to it, and did it by consent. Now this bespoke, 1. An open infidelity, as plain a profession of unbelief as coming to hear the gospel is of faith. They thus publicly avowed their contempt of Christ and of his doctrine and law, were not ashamed, neither could they blush; and they thus endeavoured to beget prejudices in the minds of others against the gospel; they went out to draw others to follow their pernicious ways. 2. An obstinate infidelity. They went out of the synagogue, not only to show that they did not believe the gospel, but because they were resolved they would not, and therefore got out of the hearing of those things that had a tendency to convince them. They stopped their ears like the deaf adder. Justly therefore was the gospel taken from them, when they first took themselves from it, and turned themselves out of the church before they were turned out of it. For it is certainly true that God never leaves any till they first leave him.

II. The Gentiles were as willing to hear the gospel as those rude and ill-conditioned Jews were to get out of the hearing of it: They besought that these words, or words to this effect, might be preached to them the next sabbath; in the week between, so some take it; on the second and fifth days of the week, which in some synagogues were their lecture days. But it appears (Act 13:44) that it was the next sabbath day that they came together. They begged, 1. That the same offer might be made to them that was made to the Jews. Paul in this sermon had brought the word of salvation to the Jews and proselytes, but had taken no notice of the Gentiles; and therefore they begged that forgiveness of sins through Christ might be preached to them, as it was to the Jews. The Jews' leavings, nay, loathings, were their longings. This justifies Paul in his preaching to them, that he was invited to it, as Peter was sent for to Cornelius. Who could refuse to break the bread of life to those who begged so hard for it, and to give that to the poor at the door which the children at the table threw under their feet? 2. That the same instructions might be given to them. They had heard the doctrine of Christ, but did not understand it at the first hearing, nor could they remember all that they had heard, and therefore they begged it might be preached to them again. Note, It is good to have the word of Christ repeated to us. What we have heard we should desire to hear again, that it may take deep root in us, and the nail that is driven may be clenched and be as a nail in a sure place. To hear the same things should not be grievous, because it is safe, Phi 3:1. It aggravates the bad disposition of the Jews that the Gentiles desired to hear that often which they were not willing to hear once; and commends the good disposition of the Gentiles that they did not follow the bad example which the Jews set them.

III. There were some, nay, there were many, both of Jews and proselytes, that were wrought upon by the preaching of the gospel. Those who aggravated the matter of the Jews' rejection by the preaching of the gospel, cried out, as is usual in such cases, "They have cast away, and cast off, all the people of God.""Nay,"says Paul, "it is not so; for abundance of the Jews have embraced Christ, and are taken in;"himself for one, Rom 11:1, Rom 11:5. So it was here: Many of the Jews and religious proselytes followed Paul and Barnabas, and received further instructions and encouragement from them. 1. They submitted to the grace of God, and were admitted to the benefit and comfort of it, which is implied in their being exhorted to continue in it. They followed Paul and Barnabas; they became their disciples, or rather the disciples of Christ, whose agents they were. Those that join themselves to Christ will join themselves to his ministers, and follow them. And Paul and Barnabas, though they were sent to the Gentiles, yet bade those of the Jews welcome that were willing to come under their instructions, such hearty well-wishers were they to all the Jews and their friends, if they pleased. 2. They were exhorted and encouraged to persevere herein: Paul and Barnabas, speaking to them with all the freedom and friendship imaginable, persuaded them to continue in the grace of God, to hold fast that which they had received, to continue in their belief of the gospel of grace, their dependence upon the Spirit of grace, and their attendance upon the means of grace. And the grace of God shall not be wanting to those who thus continue in it.

IV. There was a cheerful attendance upon the preaching of the gospel the next sabbath day (Act 13:44): Almost the whole city (the generality of whom were Gentiles) came together to hear the word of God. 1. It is probable that Paul and Barnabas were not idle in the week-days, but took all opportunities in the week between (as some think the Gentiles desired) to bring them acquainted with Christ, and to raise their expectations from him. They did a great deal of service to the gospel in private discourse and conversation, as well as in their public sermons. Wisdom cried in the chief places of concourse, and the opening of the gates, as well as in the synagogues, Pro 1:20, Pro 1:21. 2. This brought a vast concourse of people to the synagogue on the sabbath day. Some came out of curiosity, the thing being new; others longing to see what the Jews would do upon the second tender of the gospel to them; and many who had heard something of the word of God came to hear more, and to hear it, not as the word of men but as the word of God, by which we must be ruled and judged. Now this justified Paul in preaching to the Gentiles, that he met with the most encouraging auditors among them. There the fields were white to the harvest, and therefore why should he not there put in his sickle?

V. The Jews were enraged at this; and not only would not receive the gospel themselves, but were filled with indignation at those that crowded after it (Act 13:45): When the Jews saw the multitudes, and considered what an encouragement it was to Paul to go on in his work when he saw the people thus flying like doves to their windows, and what probability there was that among these multitudes some would be, without doubt, wrought upon, and probably the greater part, to embrace Christ - this filled them with envy. 1. They grudged the interest the apostles had in the people, were vexed to see the synagogue so full when they were going to preach. This was the same spirit that worked in the Pharisees towards Christ; they were cut to the heart when they saw the whole world go after him. When the kingdom of heaven was opened they not only would not go in themselves, but were angry with those that did. 2. They opposed the doctrine the apostles preached: They spoke against those things that were spoken by Paul, cavilled at them, started objections against them, finding some fault or other with every thing he said, contradicting and blaspheming; antelegon antilegontes - contradicting, they contradicted. They did it with the utmost spite and rage imaginable: they persisted in their contradiction, and nothing would silence them, they contradicted for contradiction-sake, and denied that which was most evident; and, when they could find no colour of objection, they broke out into ill language against Christ and his gospel, blaspheming him and it. From the language of the carnal man that receives not the things of the Spirit of God, and therefore contradicts them, they proceed to the language of incarnate devils, and blaspheme them. Commonly those who begin with contradicting end with blaspheming.

VI. The apostles hereupon solemnly and openly declare themselves discharged from their obligations to the Jews, and at liberty to bring the word of salvation to the Gentiles, even by the tacit consent of the Jews themselves. Never let the Jew lay the fault of the carrying of the kingdom of God to the Gentiles upon the apostles, for that complaint of theirs is for ever silenced by their own act and deed, for what they did here is for ever a bar to it. "Tender and refusal (we say) are good payment in law."The Jews had the tender of the gospel, and did refuse it, and therefore ought not to say any thing against the Gentiles having it. In declaring this, it is said (Act 13:46), Paul and Barnabas waxed bold, more bold than they had been while they were shy of looking favourably upon the Gentiles, for fear of giving offence to the Jews, and laying a stumbling-block in their way. Note, There is a time for the preachers of the gospel to show as much of the boldness of the lion as of the wisdom of the serpent and the harmlessness of the dove. When the adversaries of Christ's cause begin to be daring, it is not for its advocates to be timid. While there is any hope of working upon those that oppose themselves they must be instructed with meekness (2Ti 2:25); but, when that method has long been tried in vain, we must wax bold, and tell them what will be the issue of their opposition. The impudence of the enemies of the gospel, instead of frightening, should rather embolden its friends; for they are sure that they have a good cause, and they know in whom they have trusted to bear them out. Now Paul and Barnabas, having made the Jews a fair offer of gospel grace, here give them fair notice of their bringing it to the Gentiles, if by any means (as Paul says Rom 11:14) they might provoke them to emulation. 1. They own that the Jews were entitled to the first offer: " It was necessary that the word of God should first have been spoken to you, to whom the promise was made, to you of the lost sheep of the house of Israel, to whom Christ reckoned himself first sent."And his charge to the preachers of his gospel to begin at Jerusalem (Luk 24:47) was a tacit direction to all that went into other countries to begin with the Jews, to whom pertained the giving of the law, and therefore the preaching of the gospel. Let the children first be served, Mar 7:27. 2. They charge them with the refusal of it: " You put it from you; you will not accept of it; nay, you will not so much as bear the offer of it, but take it as an affront to you."If men put the gospel from them, God justly takes it from them; why should manna be given to those that loathe it and call it light bread, or the privileges of the gospel forced on those that put them away, and say, We have no part in David? Herein they judge themselves unworthy of everlasting life. In one sense we must all judge ourselves unworthy of everlasting life, for there is nothing in us, nor done by us, by which we can pretend to merit it, and we must be made sensible of this; but here the meaning is, "You discover, or make it to appear, that you are not meet for eternal life; you throw away all your claims and give up your pretensions to it; since you will not take it from his hands, into whose hand the Father has given it, krinete , you do, in effect, pass this judgment upon yourselves, and out of your own mouth you shall be judged; you will not have it by Christ, by whom alone it is to be had, and so shall your doom be, you shall not have it at all."3. Upon this they ground their preaching the gospel to the uncircumcised: "Since you will not accept eternal life as it is offered, our way is plain, Lo, we turn to the Gentiles. If one will not, another will. If those that were first invited to the wedding-feast will not come, we must invite out of the highways and hedges those that will, for the wedding must be furnished with guests. If he that is next of kin will not do the kinsman's part, he must not complain that another will,"Rth 4:4. 4. They justify themselves in this by a divine warrant (Act 13:47): " For so hath the Lord commanded us; the Lord Jesus gave us directions to witness to him in Jerusalem and Judea first, and after that to the utmost part of the earth, to preach the gospel to every creature, to disciple all nations. "This is according to what was foretold in the Old Testament. When the Messiah, in the prospect of the Jews' infidelity, was ready to say, I have laboured in vain, he was told, to his satisfaction, that though Israel were not gathered, yet he should be glorious, that his blood should not be shed in vain, nor his purchase made in vain, nor his doctrine preached in vain, nor his Spirit sent in vain - "For I have set thee, not only raised thee up, but established thee, to be a light of the Gentiles, not only a shining light for a time, but a standing light, set thee for a light, that thou shouldst be for salvation unto the ends of the earth. "Note, (1.) Christ is not only the Saviour, but the salvation, is himself our righteousness, and life, and strength. (2.) Wherever Christ is designed to be salvation, he is set up to be a light; he enlightens the understanding, and so saves the soul. (3.) He is, and is to be, light and salvation to the Gentiles, to the ends of the earth. Those of every nation shall be welcome to him, some of every nation have heard of him (Rom 10:18), and all nations shall at length become his kingdom. This prophecy has had its accomplishment in part in the setting up of the kingdom of Christ in this island of ours, which lies, as it were, in the ends of the earth, a corner of the world, and shall be accomplished more and more when the time comes for the bringing in of the fulness of the Gentiles.

VII. The Gentiles cheerfully embraced that which the Jews scornfully rejected, Act 13:48, Act 13:49. Never was land lost for want of heirs; through the fall of the Jews, salvation is come to the Gentiles: the casting off of them was the reconciling of the world, and the diminishing of them the riches of the Gentiles; so the apostle shows at large, Rom 11:11, Rom 11:12, Rom 11:15. The Jews, the natural branches, were broken off, and the Gentiles, that were branches of the wild olive, were thereupon grafted in, Rom 11:17, Rom 11:19. Now here we are told how the Gentiles welcomed this happy turn in their favour.

1. They took the comfort of it: When they heard this they were glad. It was good news to them that they might have admission into covenant and communion with God by a clearer, nearer, and better way than submitting to the ceremonial law, and being proselyted to the Jewish religion - that the partition-wall was taken down and they were as welcome to the benefits of the Messiah's kingdom as the Jews themselves, and might share in their promise, without coming under their yoke. This was indeed glad tidings of great joy to all people. Note, Our being put into a possibility of salvation, and a capacity for it, ought to be the matter of our rejoicing; when the Gentiles did but hear that the offers of grace should be made them, the word of grace preached to them, and the means of grace afforded them, they were glad. "Now there is some hope for us."Many grieve under doubts whether they have an interest in Christ or no, when they should be rejoicing that they have an interest in him; the golden sceptre is held out to them, and they are invited to come and touch the top of it.

2. They gave God the praise of it: They glorified the word of the Lord; that is, Christ (so some), the essential Word; they entertained a profound veneration for him, and expressed the high thoughts they had of him. Or, rather, the gospel; the more they knew of it, the more they admired it. Oh! what a light, what a power, what a treasure, does this gospel bring along with it! How excellent are its truths, its precepts, its promises! How far transcending all other institutions! How plainly divine and heavenly is its origin! Thus they glorified the word of the Lord, and it is this which he has himself magnified above all his name (Psa 138:2), and will magnify and make honourable, Isa 42:21. They glorified the word of the Lord, (1.) Because now the knowledge of it was diffused and not confined to the Jews only. Note, It is the glory of the word of the Lord that the further it spreads the brighter it shines, which shows it to be not like the light of the candle, but like that of the sun when he goes forth in his strength. (2.) Because now the knowledge of it was brought to them. Note, Those speak best of the honour of the word of the Lord that speak experimentally, that have themselves been subdued by its power, and comforted by its sweetness.

3. Many of them became, not only professors of the Christian faith, but sincerely obedient to the faith: As many as were ordained to eternal life believed. God by his Spirit wrought true faith in those for whom he had in his councils from everlasting designed a happiness to everlasting. (1.) Those believed to whom God gave grace to believe, whom by a secret and mighty operation he brought into subjection to the gospel of Christ, and made willing in the day of his power. Those came to Christ whom the Father drew, and to whom the Spirit made the gospel call effectual. It is called the faith of the operation of God (Col 2:12), and is said to be wrought by the same power that raised up Christ, Eph 1:19, Eph 1:20. (2.) God gave this grace to believe to all those among them who were ordained to eternal life (for whom he had predestinated, them he also called, Rom 8:30); or, as many as were disposed to eternal life, as many as had a concern about their eternal state, and aimed to make sure of eternal life, believed in Christ, in whom God hath treasured up that life (1Jo 5:11), and who is the only way to it; and it was the grace of God that wrought it in them. Thus all those captives, and those only, took the benefit of Cyrus's proclamation, whose spirit God had raised up to build the house of the Lord which is in Jerusalem, Ezr 1:5. Those will be brought to believe in Christ that by his grace are well disposed to eternal life, and make this their aim.

4. When they believed they did what they could to spread the knowledge of Christ and his gospel among their neighbours (Act 13:49): And the word of the Lord was published throughout all the region. When it was received with so much satisfaction in the chief city, it soon spread into all parts of the country. Those new converts were themselves ready to communicate to others that which they were so full of themselves. The Lord gave the word, and then great was the company of those that published it, Psa 68:11. Those that have become acquainted with Christ themselves will do what they can to bring others acquainted with him. Those in great and rich cities that have received the gospel should not think to engross it, as if, like learning and philosophy, it were only to be the entertainment of the more polite and elevated part of mankind, but should do what they can to get it published in the country among the ordinary sort of people, the poor and unlearned, who have souls to be saved as well as they.

VIII. Paul and Barnabas, having sown the seeds of a Christian church there, quitted the place, and went to do the like else-where. We read not any thing of their working miracles here, to confirm their doctrine, and to convince people of the truth of it; for, though God then did ordinarily make use of that method of conviction, yet he could, when he pleased, do his work without it; and begetting faith by the immediate influence of his Spirit was itself the greatest miracle to those in whom it was wrought. Yet, it is probable that they did work miracles, for we find they did in the next place they came to, Act 14:3. Now here we are told,

1. How the unbelieving Jews expelled the apostles out of that country. They first turned their back upon them, and then lifted up the heel against them (Act 13:50): They raised persecution against Paul and Barnabas, excited the mob to persecute them in their way by insulting their persons as they went along the streets; excited the magistrates to persecute them in their way, by imprisoning and punishing them. When they could not resist the wisdom and spirit wherewith they spoke, they had recourse to these brutish methods, the last refuge of an obstinate infidelity. Satan and his agents are most exasperated against the preachers of the gospel when they see them go on successfully, and therefore then will be sure to raise persecution against them. Thus it has been the common lot of the best men in the world to suffer ill for doing well, to be persecuted instead of being preferred for the good services they have done to mankind. Observe, (1.) What method the Jews took to give them trouble: They stirred up the devout and honourable women against them. They could not make any considerable interest themselves, but they applied to some ladies of quality in the city, that were well affected to the Jewish religion, and were proselytes of the gate, therefore called devout women. These, according to the genius of their sex, were zealous in their way, and bigoted; and it was easy, by false stories and misrepresentations, to incense them against the gospel of Christ, as if it had been destructive of all religion, of which really it is perfective. It is good to see honourable women devout, and well affected to religious worship: The less they have to do in the world, the more they should do for their souls, and the more time they should spend in communion with God; but it is sad when, under colour of devotion to God, they conceive an enmity to Christ, as those here mentioned. What! women persecutors! Can they forget the tenderness and compassion of their sex? What! honourable women! Can they thus stain their honour, and disgrace themselves, and do so mean a thing? But, which is strangest of all, devout women! Will they kill Christ's servants, and think therein they do God service? Let those therefore that have zeal see that it be according to knowledge. By these devout and honourable women they stirred up likewise the chief men of the city, the magistrates and the rulers, who had power in their hands and set them against the apostles, and they had so little consideration as to suffer themselves to be made the tools of this ill-natured party, who would neither go into the kingdom of heaven themselves nor suffer those who were entering to go in. (2.) How far they carried it, so far that they expelled them out of their coasts; they banished them, ordered them to be carried, as we say, from constable to constable, till they were forced out of their jurisdiction; so that it was not by fear, but downright violence, that they were driven out. This was one method which the overruling providence of God took to keep the first planters of the church from staying too long at a place; as Mat 10:23, When they persecute you in one city flee to another, that thus you may the sooner go over the cities of Israel. This was likewise a method God took to make those that were well disposed the more warmly affected towards the apostles; for it is natural to us to pity those that are persecuted, to think the better of those that suffer when we know they suffer unjustly, and to be the more ready to help them. The expelling of the apostles out of their coasts made people inquisitive what evil they had done, and perhaps raised them more friends than conniving at them in their coasts would have done.

2. How the apostles abandoned and rejected the unbelieving Jews (Act 13:51): They shook off the dust of their feet against them. When they went out of the city they used this ceremony in the sight of those that sat in the gate; or, when they went out of the borders of their country, in the sight of those that were sent to see the country rid of them. Hereby, (1.) They declared that they would have no more to do with them, would take nothing that was theirs; for they sought not theirs, but them. Dust they are, and let them keep their dust to themselves, it shall not cleave to them. (2.) They expressed their detestation of their infidelity, and that, though they were Jews by birth, yet, having rejected the gospel of Christ, they were in their eyes no better than heathen and profane. As Jews and Gentiles, if they believe, are equally acceptable to God and good men; so, if they do not, they are equally abominable. (3.) Thus they set them at defiance, and expressed their contempt of them and their malice, which they looked upon as impotent. It was as much as to say, "Do your worst, we do not fear you; we know whom we serve and whom we have trusted."(4.) Thus they left a testimony behind them that they had had a fair offer made them of the grace of the gospel, which shall be proved against them in the day of judgment. This dust will prove that the preachers of the gospel had been among them, but were expelled by them. Thus Christ had ordered them to do, and for this reason, Mat 10:14; Luk 9:5. When they left them, they came to Iconium, not so much for safety, as for work.

3. What frame they left the new converts in at Antioch (Act 13:52): The disciples, when they saw with what courage and cheerfulness Paul and Barnabas not only bore the indignities that were done them, but went on with their work notwithstanding, they were in like manner inspirited. (1.) They were very cheerful. One would have expected that when Paul and Barnabas were expelled out of their coasts, and perhaps forbidden to return upon pain of death, the disciples would have been full of grief and full of fear, looking for no other than that, if the planters of Christianity go, the plantation would soon come to nothing; or that it would be their turn next to be banished the country, and to them it would be more grievous, for it was their own. But no; they were filled with joy in Christ, had such a satisfactory assurance of Christ's carrying on and perfecting his own work in them and among them, and that either he would screen them from trouble or bear them up under it, that all their fears were swallowed up in their believing joys. (2.) They were courageous, wonderfully animated with a holy resolution to cleave to Christ, whatever difficulties they met with. This seems especially to be meant by their being filled with the Holy Ghost, for the same expression is used of Peter's boldness (Act 4:8), and Stephen's (Act 7:55), and Paul's, Act 13:9. The more we relish the comforts and encouragements we meet with in the power of godliness, and the fuller our hearts are of them, the better prepared we are to face the difficulties we meet with in the profession of godliness.

Barclay: Act 13:14-15

One of the amazing things about Acts is the heroism that is passed over in a sentence. Pisidian Antioch stood on a plateau 3,600 feet above sea-level. To get to it Paul and Barnabas would have to cross the Taurus range of mountains by one of the hardest roads in Asia Minor, a road which was also notorious for robbers and brigands.

But we are bound to ask, why did they not preach in Pamphylia? Why did they leave the coast with the word unproclaimed and set out on that difficult and dangerous way? Not so very long afterwards Paul wrote a letter to the people of Antioch in Pisidia, Iconium, Lystra and Derbe. It is the letter called the Letter to the Galatians for all these towns were in the Roman province of Galatia. In it he says, "You know it was because of a bodily ailment that I preached the gospel to you at first" (Gal 4:13). So when he came to Galatia he was a sick man. Now Paul had a thorn in the flesh which in spite of much prayer remained with him (2Co 12:7-8). Many guesses have been made as to what that thorn was--or stake as it probably should be translated. The oldest tradition is that Paul suffered from prostrating headaches. And the most likely explanation is that he was the victim of a virulent recurring malaria fever which haunted the low coastal strip of Asia Minor. A traveller says that the headache characteristic of this malaria was like a red-hot bar thrust through the forehead; and another likens it to a dentist's drill boring through a man's temple. It is most likely that this malaria attacked Paul in low-lying Pamphylia and that he had to make for the plateau country to shake it off.

Note that it never struck him to turn back. Even when his body was aching Paul never ceased to drive on and to be an adventurer for Christ.

Barclay: Act 13:16-41

This is an extremely important passage because it is the only full-length report of a sermon by Paul that we possess. When carefully compared with the sermon of Peter in Ac 2 the main elements in it are seen to be precisely the same.

(i) Paul insists that the coming of Jesus is the consummation of history. He outlines the national history of the Jews to show that it culminates in Christ. The Stoics believed that history simply kept on repeating itself. A modern cynical verdict is that history is the record of the sins, the mistakes and the follies of men. But the Christian view of history is optimistic. It is certain that always history is going somewhere according to the purpose of God.

(ii) Paul states the fact that men did not recognize God's consummation when it came in Jesus Christ. Browning said, "We needs must love the highest when we see it." But a man, by taking his own way and refusing God's way, can in the end afflict himself with a blindness which is unable to see. The misuse of freewill ends not in liberty but in ruin.

(iii) Although men, in their blind folly, rejected and crucified Jesus, God could not be defeated and the resurrection is the proof of the undefeatable purpose and power of God. It is told that once on a night of gale, a child said in awe to his father, "God must have lost grip of his winds tonight." The resurrection is the proof that God never loses grip.

(iv) Paul goes on to use a purely Jewish argument. The resurrection is the fulfilment of prophecy because promises were made to David which were obviously not fulfilled in him but which are fulfilled in Christ. Once again, whatever we make of this argument from prophecy, the fact remains that history is neither circular nor aimless; it looks to that which in the purpose of God must come.

(v) The coming of Christ is to one kind of people good news. Hitherto they had tried to live life according to the Law but no man could ever fulfil that Law completely and therefore any thinking man was always conscious of failure and guilt. But in Jesus Christ men find that forgiving power which sets them free from the condemnation that should have been theirs and therefore restores real friendship with God.

(vi) But what is meant for good news is in fact bad news for another kind of people. It simply makes worse the condemnation of those who have seen it and have disobeyed its summons to belief in Jesus Christ. There is excuse for the man who has never had a chance; but there is none for the man who has seen the splendour of the offer of God and has rejected it.

Barclay: Act 13:42-52

Antioch in Pisidia was an inflammable city. It was a very mixed place. It had been founded by one of Alexander the Great's successors about 300 B.C. Jews very often flooded into new cities in order to get in on the ground floor, to use a modern phrase. Since Antioch was a road centre it had become a Roman colony in 6 B.C. In the population there were therefore Greeks, Jews, Romans and not a few of the native Phrygians who were an emotional and unstable people. It was the kind of population where a spark could cause a conflagration.

The one thing that infuriated the Jews was that any of God's privileges could be for the uncircumcised Gentiles. So they took action. At this time the Jewish religion had a special attraction for women. In nothing was the ancient world more lax than in sexual morality. Family life was rapidly breaking down. The worst sufferers were women. The Jewish religion preached a purity of ethic and cleanness of life. Round the synagogues gathered many women, often of high social position, who found in this teaching just what they longed for. Many of these women became proselytes; still more were God-fearers. The Jews persuaded them to incite their husbands, who were often men in influential positions, to take steps against the Christian preachers. The inevitable result was persecution, Antioch became unsafe for Paul and Barnabas and they had to go.

The Jews were intent on keeping their privileges to themselves. From the beginning the Christians saw their privileges as something to be shared. As has been said, "The Jews saw the heathen as chaff to be burned; Jesus saw them as a harvest to be reaped for God." And his Church must have a like vision of a world for Christ.

Constable: Act 9:32--Rom 1:1

III. THE WITNESS TO THE UTTERMOST PART OF THE EARTH 9:32--28:31

Luke next recorded the church's expansion beyond Palestine to the uttermost parts of the earth (1:8). The Ethiopian eunuch took the gospel to Africa, but he became a Christian in Judea. Now we begin to read of people becoming Christians in places farther from Jerusalem and Judea.

Constable: Act 12:25--16:6

B. The extension of the church to Cyprus and Asia Minor 12:25-16:5

Luke recorded that Jesus came to bring deliverance to the Jews and to the whole world (Luke 4:14-30). In his Gospel, Luke told the story of Jesus' personal ministry, primarily to the Jews. In Acts the emphasis is mainly on Jesus' ministry, through His apostles, to the Gentile world. As the mission to the Gentiles unfolds in Acts we can see that Luke took pains to show that the ministry to the Gentiles paralleled the ministry to the Jews. He did this by relating many things that the missionaries to the Gentiles did that were very similar to what the missionaries to the Jews did. This demonstrates that God was indeed behind both missions and that they are really two aspects of His worldwide plan to bring the gospel to all people and to build a worldwide church.

The present section of text (12:25-16:5) does more than just present the geographical expansion of the church into Asia Minor (modern western Turkey). Primarily it shows the legitimacy of dealing with Gentiles as Gentiles rather than through Judaism before and after their conversion. It becomes increasingly clear that the church and Judaism are two separate entities. God was not renewing the remnant in Israel and refreshing it with Gentile's who believed in Jesus. He was creating a new body: the church. This section culminates in the Jerusalem Council (ch. 15) in which the issue of the Gentiles' relationship to the church came to a head. The last verse (16:5) summarizes these events and issues.

Constable: Act 13:13--14:26

3. The mission to Asia Minor 13:13-14:25

Having evangelized Barnabas' homeland the missionaries next moved into Paul's native territory of southern Asia Minor.

Constable: Act 13:14-52

Ministry in Antioch of Pisidia 13:14-52

Paul and Barnabas proceeded north about 100 miles to Antioch of Pisidia. The road took them from sea level to 3,600 feet elevation through bandit infested country.⁵⁴⁰ They arrived on a lake-filled plateau. Paul later wrote to the Galatians that he had preached the gospel to them at first because of a weakness of the flesh (Gal. 4:13). This seems to indicate that Paul was not in good health when he ministered in Antioch of Pisidia, Iconium, Lystra, and Derbe.⁵⁴¹ Antioch of Pisidia was a Roman colony, as were Lystra, Troas, Philippi, and Corinth. Roman colonies stood at strategic places in the empire along frequently travelled roads. As such Antioch would have been a good place to plant a church. The Via Sebaste, the Roman road that ran from Ephesus to the Euphrates River, passed through this Antioch.⁵⁴²

"Antioch was the most important city of southern Galatia and included within its population a rich amalgam of Greek, Roman, Oriental, and Phrygian traditions. Acts tells us that it also had a sizeable Jewish population."⁵⁴³

"In bringing the gospel to Pisidian Antioch, Paul and Barnabas were planting Christianity in the communication nerve center and heart of Asia Minor."⁵⁴⁴

People referred to this town as Pisidian Antioch (Antioch of Pisidia) because it was close to the geographical region of Pisidia, though its site was in the geographical region of Phrygia. They called it Antioch of Pisidia to distinguish it from another Antioch in Phrygia.

"It was founded by Seleucus I Nicator about 281 B.C. as one of the sixteen cities he named in honor of either his father or his son, both of whom bore the name Antiochus."⁵⁴⁵

It was in the Roman province of Galatia and was the chief military and political center in the southern part of the Galatian province.⁵⁴⁶

Constable: Act 13:14-15

The visit to the synagogue in Antioch of Pisidia 13:14-15

Paul and Barnabas attended the Sabbath service in a local synagogue.

"In the Hellenistic and Roman periods Asia Minor had a substantial Jewish population. . . .

"The massive influx of a Jewish population into Asia Minor took place at the end of the third century BC, when Antiochus III settled two thousand Jewish families from Mesopotamia and Babylonia in Lydia and Phrygia, in order to maintain the security of his hold over this region."⁵⁴⁷

Normally the synagogue service began with the Shema ("Hear, O Israel, . . .") and the Shemoneh Esreh (a liturgy of benedictions, blessings, and prayers). Then leaders would read two passages from the Old Testament aloud, one from the Mosaic Law and a related section from the Prophets section of the Hebrew Bible. Then some competent person whom the synagogue rulers designated would give an address. The service would conclude with a benediction. On this occasion the synagogue leaders, who were local Jewish laymen, invited Paul and Barnabas to give an address if they had some encouraging word to share.

Paul initiated his typical pattern of ministry in Antioch of Pisidia. In every town with a sizable Jewish population that he visited, except Athens, the apostle first preached in the synagogue to Jews and God-fearing Gentiles. When the Jews refused to listen further, he then went to Gentiles directly with the gospel. Evidently Paul went to the synagogues first because his audience there had a theological background that made it easier for them to understand and believe the gospel.

"There was, of course, a practical matter involved. If they had begun evangelizing among gentiles first, the synagogue would have been closed to them."⁵⁴⁸

Constable: Act 13:16-41

Paul's synagogue sermon in Antioch of Pisidia 13:16-41

Luke recorded three of Paul's evangelistic messages to unbelievers: here in Pisidian Antioch, in Lystra (14:15-17), and in Athens (17:22-31). This is the longest of the three, though Luke quite certainly condensed all of them.⁵⁴⁹ This sermon is very similar to Peter's sermon in 2:14-40 and Stephen's in 7:2-53.⁵⁵⁰ It contains three parts marked off by three occurrences of direct address: preparation for the coming of Messiah (vv. 16-25), the rejection, crucifixion, and resurrection of Messiah (vv. 26-37), and the application and appeal (vv. 38-41).⁵⁵¹

"The variety in these missionary sermons and the speeches of Christians on trial before Jewish and Roman bodies is no doubt meant to illustrate the different ways in which the gospel was presented to different groups of people, Jews and Greeks, cultured and uncultured, and it is hard to resist the impression that the sermons are presented as models for Luke's readers to use in their own evangelism."⁵⁵²

Luke probably recorded this address to help us see how Paul preached to people who knew the Hebrew Scriptures.⁵⁵³

"Speeches in Acts are differentiated less with reference to the speakers than with reference to the audience."⁵⁵⁴

13:16 Paul stood up and motioned with his hand, both gestures typical of synagogue exhortations. He addressed his Jewish hearers as "Men of Israel," and he called the Gentile God-fearers who were present "you who fear God."

13:17-22 Paul first reviewed God's preparation for Israel's redemption from Abraham through David (cf. 7:2-50; Matt. 1:2-17). He highlighted five important points that the Jews often stressed in their confessions. God was the God of the Israelites (v. 17). God chose the patriarchs (v. 17). God created the Israelite nation, redeemed His people out of Egypt, and patiently led them through the wilderness (vv. 17-18). He then gave them Canaan as an inheritance (v. 19). The "about" 450 years mentioned (v. 19) probably refer to Israel's 400 years in Egypt, the 40 years in the wilderness, and the 10 years of conquest and settlement in the Promised Land (1845--1395 B.C.; cf. 7:6).⁵⁵⁵ Finally God gave the Israelites faithful King David after a succession of lesser leaders (vv. 20-22). It was particularly David's heart for God resulting in his carrying out God's will that Paul stressed (v. 22). These qualities marked David's successor, Jesus Christ, too.

13:23 Paul then announced that the promised Messiah had come and that He was Jesus. The promise in view seems to be the one in Isaiah 11:1-16, which speaks of Messiah coming from David's descendants.

13:24-25 Most of the Jews of the dispersion knew of John the Baptist's ministry. Often the early Christian preachers began the message of Jesus with John the Baptist, who announced and prepared for His coming (cf. Mark 1:2-8). John clarified that he was not the Messiah but was His forerunner (Luke 3:15-18).

"It may be that followers of John the Baptist, believing him to have been the Messiah, and constituting a sect which had spread outwards from Palestine, presented more of a problem to Christian missionaries about this time than the NT evidence would suggest; a hint of this is given in 19:3-5. If such were the case, it would account for Paul's strong emphasis here on John's role as merely the herald of the Messiah."⁵⁵⁶

13:26 Before proceeding to prove that Jesus is the Messiah, Paul paused to address his hearers by groups again (cf. v. 16) and to personalize the gospel message to them. He noted that the gospel is for both Jews and Gentiles.

13:27-31 He then proceeded to narrate the rejection, crucifixion, and resurrection of Jesus (cf. 1 Cor. 15:3-5). He pointed out that all these experiences were fulfillments of Old Testament predictions, which most of the Jews living in Jerusalem did not recognize at the time (vv. 27, 29). He also noted Jesus' innocence of the charges brought against Him (v. 28). Paul stressed Jesus' resurrection particularly as God's vindication of Him (v. 30), and he highlighted the apostles' personal witness of His resurrection (v. 31; cf. 2:32; 3:15; 5:32; 10:39-41). God had vindicated and prepared Him to reign by raising Him from the dead.⁵⁵⁷ His point was that David's promised heir, the Messiah, had come (cf. v. 33).

13:32-37 He supported the fulfillment of this promise by quoting three Old Testament Messianic passages: Psalm 2:7 (v. 33), Isaiah 55:3 (v. 34), and Psalm 16:10 (v. 35; cf. 2:27). These Old Testament texts all found fulfillment in the raising up of Jesus. However, Paul used "raised up" in two different senses in this speech. In verses 33 and 37 he spoke of God raising up Jesus as the promised Messiah. Psalm 2:7 refers to God similarly raising up David as Israel's king. Second, Paul spoke in verses 30 and 34 of God raising up Jesus from the dead. Jesus was always the Son of God ontologically, but God declared Him to be His Son when He raised Him from the dead and made Him the Davidic ruler (Ps. 2:7). Similarly God had declared David His son when He made David ruler over Israel (cf. 2 Sam. 7:10-14).⁵⁵⁸

"Paul did not say Jesus is now ruling over the kingdom of David, but only that the Son of David is now in a position to rule forever when He returns."⁵⁵⁹

Since Jesus rose from the dead, God can give people the blessings that He promised would come through David (v. 34; Isa. 55:3; cf. 2:25-32). The blessings mentioned in this Old Testament passage are those of the New Covenant. The fact that Jesus rose from the dead and did not undergo decay proves that He is the Holy One of whom David spoke in Psalm 16:10 (v. 35).

Paul's argument was that God had raised up David and had promised a Savior from his posterity. God had fulfilled that promise by raising up Jesus as the Messiah, whom He identified as His Son by raising Him from the dead.⁵⁶⁰

13:38-39 Paul ended his exhortation (v. 15) with an application and appeal to his readers. He now addressed his two types of hearers collectively as "men brethren" (v. 38, Gr. andres adelphoi). When it comes to responding to the gospel, all people, Jews and Gentiles, are on the same level. Through Jesus, Paul asserted, everyone who believes (the only condition) has forgiveness of sins (cf. 2:38; 10:43) and justification (God's judicial declaration of righteousness, cf. Deut. 25:1). Justification could not come through the Mosaic Law, he reminded his hearers.⁵⁶¹

"What we have in the application of Paul's message (despite its cumbersome expression in its précis form) are his distinctive themes of forgiveness of sins,' justification,' and faith,' which resound in this first address ascribed to him in Acts just as they do throughout his extant letters."⁵⁶²

Paul later developed the truth of justification and forgiveness apart from the Mosaic Law in his epistle to the Galatians. He probably wrote Galatians to the same people he spoke to here shortly after he completed this first missionary journey. Later he set forth these themes more fully in his epistle to the Romans.

13:40-41 Paul concluded by applying Habakkuk's warning to all who reject the good news about Jesus Christ. God's working in their day (i.e., providing the Messiah) was something they could not afford to disbelieve and scoff at or they would perish.

"Habakkuk 1:5, which Paul quoted here, refers to an invasion of Judah by a Gentile nation that would be used as God's disciplinary instrument to punish Judah for her disobedience. Paul evidently saw his generation in Israel under a similar disciplinary judgment. Paul's message, like Peter's [on the day of Pentecost] was delivered to a generation in Israel under the judgment Christ had predicted [in Luke 21:24, i.e., the destruction of Jerusalem in 70 A.D.]."⁵⁶³

In a larger sense, of course, unbelieving scoffers perish eternally for rejecting the gospel.

"Parallel with the positive theme of the preparation for the coming of the Christ through Abraham, Moses, Samuel, David and John the Baptist, he [Paul] has interwoven an admonitory reminder of those who have failed to recognize the divine plan and purpose--the Canaanites, Saul, the Jerusalem Jews and Pilate. Now he presents the Dispersion Jews with a similar challenge to accept or refuse the Gospel message."⁵⁶⁴

Constable: Act 13:42-52

The consequences Paul's message 13:42-52

13:42-43 Paul's message created great interest in the hearts of many people who listened to him. He and Barnabas continued clarifying the gospel for their inquirers during the following week.⁵⁶⁵ Here "the grace of God" refers to the sphere of life into which one enters by believing in Jesus Christ.

13:44-45 One reason for the unsaved Jews' antagonism was the large crowd that Paul's message attracted. Jealousy, rather than the Holy Spirit, filled and controlled these unbelieving Jews and again led to persecution (cf. 5:17).

"Knowing (as we unfortunately do) how pious Christian pew-holders can manifest quite un-Christian indignation when they arrive at church on a Sunday morning to find their places occupied by rank outsiders who have come to hear a popular visiting preacher, we can readily appreciate the annoyance of the Jewish community at finding their synagogue practically taken over by a Gentile congregation on this occasion."⁵⁶⁶

"The majority of the Jews, including undoubtedly the leaders of the Jewish community, were apparently unwilling to countenance a salvation as open to Gentiles as it was to Jews."⁵⁶⁷

Another reason for the Jews' hostile reaction was the content of Paul's message. Like other Jews elsewhere most of the Jews in Antioch did not believe that Jesus was the Messiah. They were "blaspheming" by saying that He was not.

13:46 As the apostles in Jerusalem had done, Paul and Barnabas responded to the opposition with bold words (cf. 4:29). It was necessary for the gospel to go to the Jews before the Gentiles not only because Jewish acceptance of Jesus is a prerequisite to the messianic kingdom (cf. 3:26). It was also necessary because Jesus was the Messiah whom God had promised to deliver the Jews. The gospel was good news to the Jews in a larger sense than it was to the Gentiles. Paul consistently preached the gospel to the Jews first in the towns he visited (cf. 13:50-51; 14:2-6; 17:5, 13-15; 18:6; 19:8-9; 28:23-28; Rom. 1:16). The Jews' rejection of the gospel led him to offer it next to the Gentiles.

"Now for the first time Dispersion Jews follow the example of their Jerusalem counterparts in rejecting Christ, and for the first time Paul publicly announces his intention of turning his back on them and concentrating on the purely Gentile mission [cf. 18:5-6; 28:25-28]."⁵⁶⁸

By rejecting Jesus these Jews were really, though not consciously, judging themselves unworthy of salvation. Usually most of the Jews who heard Paul's preaching rejected it and only a few believed, but many Gentiles accepted the gospel.

13:47 Paul quoted the Isaiah commission because he was addressing Jews. Isaiah explained their duty. He and Barnabas were only carrying out God's will. The servant of the Lord is the person addressed in Isaiah 49:6. Jesus Christ, the perfect Servant of the Lord, was the ultimate light to the Gentiles who would bring salvation to the end of the earth (cf. Luke 2:28-32). As Israel and Christ had been lights to the Gentiles (Gen. 49:3; Luke 2:29-32), so now were Paul and Barnabas (cf. Matt. 5:14-16). Not only had the Jews received a commission to reach out to the Gentiles with blessing (Exod. 19:5-6; Isa. 49:6), but so had Jesus' disciples (Matt. 28:19-20).

13:48-49 Luke again stressed that the results of the preaching of the gospel were due to God's work (1:1-2). The Christian evangelists were only harvesting the wheat that God had already prepared. Verse 48 is a strong statement of predestination: those whom God had previously appointed to eternal life believed the gospel (cf. Eph. 1:4, 11).

"Once again the human responsibility of believing is shown to coincide exactly with what God in his sovereignty had planned."⁵⁶⁹

Good news spreads fast, and the good news of the gospel spread through that entire region.

"This spreading of the word, along with the apostles' own outreach to the cities named in chapters 13 and 14, probably led to the agitation of the so-called Judaizers that resulted in the problem Paul dealt with in Galatians."⁵⁷⁰

13:50 The Jews secured Paul and Barnabas' explusion from their district through influential local residents who brought persecution on the missionaries. Some of these people were devout women, evidently God-fearers whom the unbelieving Jews turned against Paul and Barnabas (cf. 10:2).

". . . synagogue worship attracted many Gentile women as adherents of Judaism; in Asia Minor wealthy matrons exercised much more influence than was the case in most other parts of the Empire."⁵⁷¹

13:51 Shaking the dust off one's feet was a graphic way that Jews illustrated separation from unbelievers (cf. Matt. 10:14; Luke 9:5; 10:11). Iconium (modern Konia) stood about 85 miles to the southeast of Antioch, also in Phrygian Galatia. Paul and Barnabas undoubtedly travelled the southeast branch of the Via Sebaste to arrive there.⁵⁷²

13:52 The identity of the "disciples" in verse 52 is not clear. They could be Paul and Barnabas or the new converts in Antioch. I tend to think the word refers to both groups. Fullness of joy and fullness of the Holy Spirit marked these disciples.

It is interesting that two references to joy (vv. 48, 52) bracket the one mention of persecution in this passage (v. 50) suggesting that the missionaries' joy overrode the discomforts of persecution (cf. 16:24-25).

College: Act 13:1-52

ACTS 13

III. THE CHURCH IN

THE ENDS OF THE EARTH (13:1-28:31)

A. THE FIRST MISSIONARY JOURNEY (13:1-14:28)

1. The Commissioning of Barnabas and Saul at Antioch (13:1-3)

¹ In the church at Antioch there were prophets and teachers: Barnabas, Simeon called Niger, Lucius of Cyrene, Manaen (who had been brought up with Herod the tetrarch) and Saul. ² While they were worshiping the Lord and fasting, the Holy Spirit said, " Set apart for me Barnabas and Saul for the work to which I have called them." ³ So after they had fasted and prayed, they placed their hands on them and sent them off.

With this chapter of Acts a new division begins in this book. Luke has recorded the witness of the gospel in Jerusalem (chapters one through seven), as well as in Judea and Samaria (chapters eight through twelve). Now the spotlight swings toward the progress of the gospel as it reaches to the wider targets of the Roman world. Thus Luke is fulfilling his theme as recorded in 1:8 in the quotation of Jesus.

Luke does not, however, move into this division of his book without preparation. At several points along the way he has included glimpses of the outreach of the gospel into the non-Jewish world. The conversion of Cornelius in chapter ten foreshadowed a successful mission to the Gentiles. In 11:20-21 the Antioch church's evangelism among Gentiles prefigured the thrust by the church into brand new regions of mission endeavor.

From this point in the record of Acts, then, Saul (Paul) and his companions will depart from Antioch for the West on three different occasions. Led by the Holy Spirit, these gospel pioneers will accumulate thousands of miles in the interest of proclaiming the message of Christ.

They will visit many of the most important cities of the Roman Empire. The term " missionary journeys" should not be understood in the sense of established itineraries with brief stops in every case. In some instances a city like Corinth or Ephesus will become the headquarters for the missionaries' work for extended periods of time.

Acts 13:1 begins by drawing attention away from the events with Herod in Caesarea and focuses on what was happening in the church in Antioch. This congregation had already shown itself to be very active in evangelism (see 11:19-30) and it is not surprising that the earliest efforts to spread the gospel on a worldwide scale began with this congregation.

The " prophets and teachers" who were present in this church made it similar to many first-century congregations. These roles are mentioned in connection with the Ephesian church (Eph 4:11), the Roman church (Rom 12:6), and the Corinthian church (1 Cor 12:10, 28), among the congregations of Paul. The gift of prophecy was known in the Old Testament (Deut 18:18-20; 2 Pet 1:21), but was promised for the New Testament age, as well (2:17-18).

" Prophets" (profh'tai, prophçtai) were those believers to whom God revealed his will so that it might be communicated to the church. Together with teachers they took the responsibility of instructing the congregation in matters of doctrine and practical Christianity.

The names of these prophets and teachers, except for Barnabas and Saul, are unfamiliar to the New Testament. Though the name Simeon is Jewish, the term " Niger" (Latin for " black" ) may suggest a dark complexion. Lucius is not likely a reference to Luke, our author. Manaen was " brought up with" (suvntrofo", syntrophos ) Herod Antipas (Luke 3:1; Acts 4:27). This advantage would have given Manaen a social standing of high importance.

The dramatic story began to unfold " while they were worshiping," a phrase indicating a habitual practice among the Antiochian disciples. The word for " worship" (leitourgevw, leitourgço) was used in the Old Testament of the service rendered by priests in the temple. Its use here shows that the church understood that believers had become a priesthood before God (see 1 Pet 2:5).

Worth noting also is that the Spirit spoke to the church (probably through one of the prophets in the church) while they were already active in serving him. God rarely speaks his will to those not fully engaged in some manner of service. " Fasting" was frequently practiced by the Jews as an expression of single-minded worship (see Luke 18:12; Matt 9:14).

When God did speak it was " the Holy Spirit" who revealed the Divine will. So by God's initiative this work was brought about, not by human imagination. " Set apart" describes an appointment for fulfilling a specific task, but the work envisioned is not fully defined. Only in reading the following verses does one understand the scope of this " work" to which they were called.

The formal commissioning of Barnabas and Saul was accompanied by prayer and fasting. Then, probably in a public assembly, they " placed hands on them" as a symbol of their designation for service (see 14:23,26). Finally, they sent them on their way.

2. The Arrival of Barnabas and Saul on Cyprus (13:4-5)

⁴ The two of them, sent on their way by the Holy Spirit, went down to Seleucia and sailed from there to Cyprus. ⁵ When they arrived at Salamis, they proclaimed the word of God in the Jewish synagogues. John was with them as their helper.

Barnabas and Saul were missionaries " sent on their way by the Holy Spirit," a reference to the fact that their calling and even the nature and extent of their work would be directed by the Spirit (see 13:9, 52; 15:12; 16:6-7).

About a day's walk toward the coast (sixteen miles) stood the port city of Seleucia. The two missionaries used this city as a place to board a ship which would take them to Cyprus. The island of Cyprus was about 100 miles off the coast in the Mediterranean Sea. It was the birthplace of Barnabas (4:36) and had belonged to the Roman Empire since 57 B.C. In 22 B.C. it became a senatorial province and a proconsul began to govern it. Luke notes that Sergius Paulus (13:7) was the proconsul at the time Barnabas and Saul arrived, and he uses the correct term for proconsul (anqupavto", anthypatos ).

One of the major cities of Cyprus was Salamis. Located on the eastern coast of the island, it was the nearest Cyprian city from their point of departure. They immediately visited " in the Jewish synagogues." The presence of Jews on Cyprus is a historical point also established by both Philo and Josephus. The missionary message is summarized with the phrase " the word of God" (toÉn lovgon tou' qeou', ton logon tou theou ) - a description of the gospel, as becomes obvious when the content of the speeches of Acts 13-14 is studied.

Here Luke also notes that John Mark, a cousin of Barnabas, was present (see 12:25; Col 4:10). Possibly Luke waits to mention him now in order to distinguish between his role as " helper" (uJphrevth", hypçretçs, which means " assistant" ) from that of Barnabas and Saul who were called by the Holy Spirit to lead in the work.

3. The Confrontation at Paphos (13:6-12)

⁶ They traveled through the whole island until they came to Paphos. There they met a Jewish sorcerer and false prophet named Bar-jesus, ⁷ who was an attendant of the proconsul, Sergius Paulus. The proconsul, an intelligent man, sent for Barnabas and Saul because he wanted to hear the word of God. ⁸ But Elymas the sorcerer (for that is what his name means) opposed them and tried to turn the proconsul from the faith. ⁹ Then Saul, who was also called Paul, filled with the Holy Spirit, looked straight at Elymas and said, ¹⁰" You are a child of the devil and an enemy of everything that is right! You are full of all kinds of deceit and trickery. Will you never stop perverting the right ways of the Lord? ¹¹ Now the hand of the Lord is against you. You are going to be blind, and for a time you will be unable to see the light of the sun." Immediately mist and darkness came over him, and he groped about, seeking someone to lead him by the hand. ¹² When the proconsul saw what had happened, he believed, for he was amazed at the teaching about the Lord.

Traveling the entire width of Cyprus would be about ninety miles. The word for " traveled" is dievrcomai ( dierchomai ) and in Acts frequently means " to travel while preaching."

Paphos was located on the western end of Cyprus. This city was considered important enough by the Romans to become the seat of governmental administration. Barnabas and Saul came into contact with the proconsul Sergius Paulus here and were making progress with him in their witness for the gospel. This particular Roman official has left no definite record in history other than this mention in Acts, though two inscriptions found in Pisidian Antioch may refer to him.

A Jewish sorcerer, however, sought to obstruct their progress. Luke describes him as a " false prophet named Bar-Jesus," a description which distinguishes him from the prophets in Antioch (13:1). Beyond the label false prophet, he is also called a sorcerer (mavgo", magos ), a term which invites comparisons with Simon the Sorcerer (8:9ff). In addition, his name was Bar-Jesus (" son of Jesus" or " son of Joshua" in Aramaic), and he apparently had taken the name " Elymas," which probably comes from an Arabic word meaning " sage," but in this case had the practical reference to a court magician.

It was quite common for Roman officials to consult magicians. In the case of Elymas, he may have felt that his position would be threatened if Sergius Paulus took seriously the claims of the gospel.

Just as Peter had denounced Simon the Sorcerer, so Saul did in this case. It is at this very point that Luke chooses to note the change in his identification of Saul. He notes that he was also called Paul. The significance of this item has nothing to do with the name of the proconsul or of any heavenly revelation. Rather, the use of the Roman name Paul begins just at that point where the apostle launches into his mission to the Greco-Roman world. Perhaps Paul felt the need to identify more closely with his non-Jewish audience. Luke's sensitivity to the realities of the Mediterranean world are also obvious in this gesture.

Besides the change in Paul's name, another fascinating development in the record begins at this point. Until now, references to the two missionaries were always " Barnabas and Saul," in that order (see 13:1,7; 11:30; 12:25). From here on the references will be " Paul and Barnabas" or " Paul and his companions" (see 13:13,42,46). This change in order implies that Paul's role was becoming more prominent in the work.

Thus it was Paul, " filled with the Holy Spirit," who looked at Elymas and called him a " child of the devil." This sorcerer was no true son of Jesus as his name might suggest ( bar means " son" in Aramaic). His actions placed him totally at odds with the ways of the Lord. Such an indictment would be a serious blow to one who promoted himself as having intimate contact with the Divine will, as did all court magi.

The sentence pronounced by Paul was ironic. Just as the apostle had experienced blindness on the way to Damascus (9:9), so now he describes for Elymas what he will experience. In pronouncing this sentence from God, Paul was fulfilling the role of a prophet. He was filled with the Spirit, and thus possessed Divine authority to speak words of condemnation in regard to Elymas.

For the proconsul the effects were immediate. He " believed" in the sense that he was converted. The miracle confirmed what he had already heard regarding " the teaching about the Lord."

4. The Arrival at Pisidian Antioch (13:13-15)

¹³ From Paphos, Paul and his companions sailed to Perga in Pamphylia, where John left them to return to Jerusalem. ¹⁴ From Perga they went on to Pisidian Antioch. On the Sabbath they entered the synagogue and sat down. ¹⁵ After the reading from the Law and the Prophets, the synagogue rulers sent word to them, saying, " Brothers, if you have a message of encouragement for the people, please speak."

After the episode in Paphos, the missionaries sailed on toward the city of Perga in the province of Pamphylia. They journeyed northwest to reach the harbor city of Attalia where they disembarked. Getting to Perga meant sailing some seven miles up the Cestrus River and then walking about five miles west. Pamphylia was made a separate province by the Romans from 25 B.C. to A.D. 43, and then was merged with Lycia to become Pamphylia-Lycia from A.D. 43-68. Perga's history predated the Hellenistic period, and by the time Paul visited it was the capital of Pamphylia. Apparently the missionaries did no preaching here until their next visit (14:25), but used the city as a springboard for their push toward Pisidian Antioch.

At Perga, however, John Mark decided to abandon the journey. No reasons are give by Luke for this decision. Did he resent Paul's becoming the leader of the mission effort? Did he oppose the plan to travel the long distance to Antioch of Pisidia? Did he become ill and need to return home? Did he reject something in the content of Paul's message? All of these questions have been asked, but there is little evidence to answer them.

At any rate, Paul and Barnabas moved on some 110 miles northwest to Pisidian Antioch. To do so meant a climb across the Taurus Mountain Range to an elevation of 3,600 feet. They traveled through barren land which sometimes became dangerous with flooded streams and criminals waiting in ambush. Antioch itself was a Roman colony and populated with large numbers of retired military men.

After making the long journey (which Luke passes over with a phrase), they " entered the synagogue." Antioch had a substantial Jewish population, and Paul and Barnabas again chose to begin their work here. Doing so would allow Paul to speak the gospel first to the people to whom the Messiah came (see Rom 1:16; 9-11). At the same time he would be reaching Gentiles who were the " God-fearers" in the synagogue.

" After the reading from the Law and the Prophets" the missionaries were asked to speak. According to the best evidence, synagogues in the Diaspora used a pattern for worship involving specific activities. These included the recitation of the Shema, followed by prayer, the reading from the Torah (Law), the reading from the prophets, preaching, and the priestly benediction. Often competent visitors were asked to deliver the sermon.

5. Paul's Address in the Synagogue (13:16-41)

Old Testament Prelude to Christ (13:16-22)

¹⁶ Standing up, Paul motioned with his hand and said: " Men of Israel and you Gentiles who worship God, listen to me! ¹⁷ The God of the people of Israel chose our fathers; he made the people prosper during their stay in Egypt, with mighty power he led them out of that country, ¹⁸ he endured their conduct ^a for about forty years in the desert, ¹⁹ he overthrew seven nations in Canaan and gave their land to his people as their inheritance. ²⁰ All this took about 450 years. After this, God gave them judges until the time of Samuel the prophet. ²¹ Then the people asked for a king, and he gave them Saul son of Kish, of the tribe of Benjamin, who ruled forty years. ²² After removing Saul, he made David their king. He testified concerning him: 'I have found David son of Jesse a man after my own heart; he will do everything I want him to do.'

^a 18 Some manuscripts and cared for them

Paul's opening remarks took stock of the make-up of his audience. Two groups were represented in the synagogue. " Men of Israel" was Paul's phrase to acknowledge the Jewish hearers and " you Gentiles who worship God" paid respect to the non-Jewish listeners.

Paul then launched into a brief summary of Old Testament history (much as Stephen had done in 7:2-53). Throughout this address, however, Paul's emphasis was on the gracious dealings of God with the people of Israel. Polhill draws attention to the verbs used by Paul. God " chose" (ejklevgomai, eklegomai , " elected" ) the patriarchs. He " made the people prosper" in Egypt (uJyovw, hypsôo, " exalted" ). He " led them out" (ejxavgw, exagô) of Egypt. Beyond all this, he " endured their conduct," and " overthrew" their enemies. He then " gave their land to his people as their inheritance" (kataklhronomevw, kataklçronomço), " gave them judges," and at their request " gave them Saul" as their king. Finally, he " made (literally " raised up" ) David" as their king. All of these verbs argue for the kindnesses of God as demonstrated to Israel.

David's reign was characterized by righteousness because of David's own sense of loyalty to the Lord, especially as contrasted with Saul. When God announced that Saul would be replaced, the king was told that the Lord had " sought out a man after his own heart" (1 Sam 13:14).

Paul's approach in covering this period of Old Testament history stands in contrast to that of Stephen. When Stephen addressed the Sanhedrin, his point was how rebellious the fathers had always been in matters of fulfilling God's will. Paul's purpose differed from Stephen's and so Paul's approach built a foundation for demonstrating that Christ was the ultimate fulfillment of God's gracious care over Israel.

Paul's mention of " 450 years" presents some problems only if we try to make the number apply to the period of the judges. But Paul's reference is to the 400 years of Egyptian bondage, plus the forty years of wilderness wanderings and ten years for the conquest of Canaan.

Fulfillment in Christ (13:23-37)

²³" From this man's descendants God has brought to Israel the Savior Jesus, as he promised. ²⁴ Before the coming of Jesus, John preached repentance and baptism to all the people of Israel. ²⁵ As John was completing his work, he said: 'Who do you think I am? I am not that one. No, but he is coming after me, whose sandals I am not worthy to untie.' ²⁶ Brothers, children of Abraham, and you God-fearing Gentiles, it is to us that this message of salvation has been sent. ²⁷ The people of Jerusalem and their rulers did not recognize Jesus, yet in condemning him they fulfilled the words of the prophets that are read every Sabbath. ²⁸ Though they found no proper ground for a death sentence, they asked Pilate to have him executed. ²⁹ When they had carried out all that was written about him, they took him down from the tree and laid him in a tomb. ³⁰ But God raised him from the dead, ³¹ and for many days he was seen by those who had traveled with him from Galilee to Jerusalem. They are now his witnesses to our people. ³² We tell you the good news: What God promised our fathers ³³ he has fulfilled for us, their children, by raising up Jesus. As it is written in the second Psalm: 'You are my Son; today I have become your Father. ^a ' ^{b 34} The fact that God raised him from the dead, never to decay, is stated in these words: 'I will give you the holy and sure blessings promised to David.' ^{c 35} So it is stated elsewhere: 'You will not let your Holy One see decay.' ^{d 36} For when David had served God's purpose in his own generation, he fell asleep; he was buried with his fathers and his body decayed. ³⁷ But the one whom God raised from the dead did not see decay.

The epitome of God's goodness to Israel, declared Paul, was his choice of David to be king. Behind these words stands the promise made to David in 2 Samuel 7:12-16. God promised David that he would raise up his offspring to succeed him on the throne and establish his throne forever.

Paul announced to the worshipers at Antioch that this promise had been fulfilled in Christ. " From this man's descendants," that is, from the royal line of David himself God " brought to Israel the Savior" (see Matt 1:1-17; Luke 3:23-38; Rom 1:3).

Pointing to John's baptism, Paul described how God had prepared the way for the Savior's arrival. The quotation from John is found in all four gospels (Matt 3:11; Mark 1:7; Luke 3:15; John 1:27). John insisted that he was not the one coming (possibly a reference to the Messianic prophecy of Mal 3:1), and was unworthy to perform even the slave's duty of untying the sandals of the one coming. The influence of John's baptism of repentance was still being felt in communities as far away as Ephesus (see 19:1-7).

Paul's concern was to get to the core of the gospel-the crucifixion and resurrection of Jesus. As in previous apostolic addresses, the blame for the crucifixion was placed on the people of Jerusalem, especially the leaders (see 2:23; 3:17; 4:27; 10:39). In this sermon Paul even referred to Pilate's conclusion that Jesus was innocent (see Luke 23:4; Acts 3:13). In spite of the Jews' actions, Paul insisted, God used the event to fulfill every Scripture which spoke of him.

Paul used the word " tree" to speak of the cross, probably to show the connection between Jesus' death and the words of Deuteronomy 21:23: " anyone who is hung on a tree is cursed" (see also 5:30; 10:39; and Gal 3:13). Of course, the reference to their taking him down from the cross fits the Gospel narratives which name Joseph of Arimathea and Nicodemus as the ones who performed this act of mercy (Luke 23:53; John 19:38-42).

Christ could not, however, be kept in the tomb. " God raised him from the dead," Paul announced. He also referred to the witnesses who saw him after the resurrection.

So Paul came to the climax of his discourse about Christ. He is the fulfillment of " what God promised our fathers." His resurrection is the fulfillment of such passages as Psalm 2:7, Isaiah 55:3, and Psalm 16:10 which Paul strung together in this sermon. " You are my Son" was a Messianic Psalm based on the promise of 2 Samuel 7. Paul was arguing that Jesus is the " Son" whom the Father claimed as his own. " Today" refers to the event of the resurrection of Jesus (see Rom 1:4).

The " holy and sure blessings promised to David" also referred to the promise of 2 Samuel 7. Paul insisted that it was in Christ's resurrection that these blessings were offered, largely because of the statement in Psalm 16:10 that God's " Holy One" would not see decay. Paul argued that this promise could not apply to David, since this famous king was dead and buried (compare 2:31). The promise could only refer to Jesus, who was raised from the dead.

Conclusion and Warning (13:38-41)

³⁸" Therefore, my brothers, I want you to know that through Jesus the forgiveness of sins is proclaimed to you. ³⁹ Through him everyone who believes is justified from everything you could not be justified from by the law of Moses. ⁴⁰ Take care that what the prophets have said does not happen to you: ⁴¹ 'Look, you scoffers, wonder and perish, for I am going to do something in your days that you would never believe, even if someone told you.' ^a"

^a 41 Hab. 1:5

Now Paul was driving to his final point. If Jesus was sent as God's Holy One, then " forgiveness of sins" can be found only in him. Furthermore, Paul summarized the doctrine of justification through faith in Christ, for which he is so famous in such letters as Romans and Galatians. " Everyone who believes" may find forgiveness, and that not by obedience to " the law of Moses," since by that means one " could not be justified" (dikaiovw, dikaiôo; compare Rom 3:20-26).

Paul's last word was a quotation of Habakkuk 1:5, a passage which served originally as a warning to Israel about King Nebuchadnezzar's rise to world dominion. Paul indicated that God was about to bring these words to fulfillment again, and this time in Antioch of Pisidia. God would do something they never would have believed-he turned to the Gentiles with salvation.

6. The Response to Paul's Address (13:42-43)

⁴² As Paul and Barnabas were leaving the synagogue, the people invited them to speak further about these things on the next Sabbath. ⁴³ When the congregation was dismissed, many of the Jews and devout converts to Judaism followed Paul and Barnabas, who talked with them and urged them to continue in the grace of God.

The response of the synagogue audience was positive. Many were impressed enough to ask for further discussion of the message Paul had preached. Evidently from among both " Jews and devout converts to Judaism," the two groups represented in the synagogue (see comments above on 13:16), came interested listeners. Some were serious enough that they " followed Paul and Barnabas" as they left the synagogue, seeking more information. For these listeners the missionaries expressed encouragement to continue their eagerness for " the grace of God."

7. Gentile Interest and Jewish Opposition (13:44-52)

⁴⁴ On the next Sabbath almost the whole city gathered to hear the word of the Lord. ⁴⁵ When the Jews saw the crowds, they were filled with jealousy and talked abusively against what Paul was saying. ⁴⁶ Then Paul and Barnabas answered them boldly: " We had to speak the word of God to you first. Since you reject it and do not consider yourselves worthy of eternal life, we now turn to the Gentiles. ⁴⁷ For this is what the Lord has commanded us: 'I have made you ^a a light for the Gentiles, that you may bring salvation to the ends of the earth.' ^{b 48} When the Gentiles heard this, they were glad and honored the word of the Lord; and all who were appointed for eternal life believed. ⁴⁹ The word of the Lord spread through the whole region. ⁵⁰ But the Jews incited the God-fearing women of high standing and the leading men of the city. They stirred up persecution against Paul and Barnabas, and expelled them from their region. ⁵¹ So they shook the dust from their feet in protest against them and went to Iconium. ⁵² And the disciples were filled with joy and with the Holy Spirit.

^a 47 The Greek is singular. ^b 47 Isaiah 49:6

As Paul fully intended, the Gentiles were captivated by the idea that salvation also included them. One Sabbath later, " almost the whole city" was present to hear what they could of the preaching of Paul and Barnabas. Even if this phrase is intended as hyperbole, the crowd was large enough that the Jews " were filled with jealousy" and began opposing Paul's proclamation of the gospel.

Paul's reaction was decisive. The Jews were showing their rejection of the message bringing eternal life. Paul announced that the gospel mission would now turn to the Gentiles. He reinforced this principle by quoting Isaiah 49:6, a passage which Paul applied to what Jesus Christ did. He came to serve as a " light for the Gentiles." So to the Gentiles Paul would go.

This principle will be followed throughout the rest of Acts. We should not understand that Paul abandoned the idea that Jews could still be converted to Christ. Neither did he quit preaching to them whenever the opportunity came (see 14:1). His practice of beginning with the local synagogue continued. But he now considered his primary mission to be one to the Gentiles (see Rom 11:13; Eph 3:8).

Paul's principle was met with enthusiasm by the Gentiles of Antioch. They " were glad and honored the word of the Lord." Besides this, " many believed," meaning that they became converts. Luke clarifies his mention of this group with the description " all who were appointed for eternal life." As Bruce notes, the participle " appointed" comes from the Greek word tavssw (tassô), which carries the idea of being " enrolled" or " inscribed," and seems to refer to the book of life (Exod 32:32-33; Ps 69:28; Isa 4:3; Dan 12:1; Luke 10:20; Rev 13:8). The phrase implies the initiative of God in the matter of personal salvation, but does not contradict the role of free will when a person comes to Christ. God can " work in" us to accomplish our salvation, but we must also " work out" our salvation (Phil 2:12-13).

While the Gentiles were rejoicing, however, the Jewish element of the city was enraged. " The word of the Lord spread," and the Jews decided to do what they could to derail its progress, even enlisting the help of women of high social status who came from the ranks of the God-fearers. Evidently these women had enough influence among the political forces in Antioch that a persecution of the apostles was initiated. They saw to it that Paul and Barnabas were expelled " from their region," which would include the area around Antioch.

In response the apostles " shook the dust from their feet." This practice was used by the Jews to indicate their disgust at being defiled by even the clinging earth from Gentile lands they visited. In the case of the apostles a reversal of this implication was given. They were ridding themselves of the remnants of these antagonistic Jews. Meanwhile, these disciples who were largely Gentiles, were filled with " joy and with the Holy Spirit" (see 2:4; 4:31).

-College Press New Testament Commentary: with the NIV

McGarvey: Act 13:14-15

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.

McGarvey: Act 13:16

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."

McGarvey: Act 13:17-24

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.

McGarvey: Act 13:25

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.

McGarvey: Act 13:26

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.

McGarvey: Act 13:27-29

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.

McGarvey: Act 13:30-33

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 Heb 5:5>, Paul says: "Christ glorified not himself to be made a priest, but he who said to him, Thou art my son; to-day 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 Heb 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.

McGarvey: Act 13:34-37

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 Isa 55:3>, "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.

McGarvey: Act 13:38-39

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.

McGarvey: Act 13:40-41

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.

McGarvey: Act 13:42-43

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.

McGarvey: Act 13:44

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. "

McGarvey: Act 13:45

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.

McGarvey: Act 13:46-47

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 1:8>.

McGarvey: Act 13:48

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 un determined 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.

McGarvey: Act 13:49-52

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.

Commentary -- Other

Evidence: Act 13:22

The psalms reveal that David was sometimes vindictive and even hateful in prayer. However, he proved to be " a man after [God’s] own heart" in his dealings with King Saul. He was full of mercy and grace in the face of murderous hostility. This may be because he had the good sense to pour his heart out to God, dealing with his anger in the privacy of prayer.

Evidence: Act 13:38

Notice to whom Paul was speaking. This was to Jews who knew the Law ( Act 13:15 ). He therefore preached the gospel of grace—Christ crucified and risen from the dead.

Evidence: Act 13:39

Justification . " [Justification] is the judicial act of God, by which He pardons all the sins of those who believe in Christ, and accounts, accepts, and treats them as righteous in the eye of the Law, i.e., as conformed to all its demands. In addition to the pardon of sin, justification declares that all the claims of the Law are satisfied in respect of the justified. It is the act of a judge and not of a sovereign. The Law is not relaxed or set aside, but is declared to be fulfilled in the strictest sense; and so the person justified is declared to be entitled to all the advantages and rewards arising from perfect obedience to the Law." Easton Bible Dictionary

Evidence: Act 13:41

Some have used the terrors of the Lord to terrify, but Paul used them to persuade. CHARLES SPURGEON

Evidence: Act 13:47

QUESTIONS & OBJECTIONS

" If I submit to God, I’ll just become a puppet!"

" A brilliant young man questioned Dr. Henrietta Mears about surrendering his life to God. He was convinced that becoming a Christian would mean the destruction of his personality, that he’d be altered in some strange way, and that he’d lose control of his own mind. He feared becoming a mere puppet in God’s hands.

" So Miss Mears asked him to watch as she turned on a lamp. One moment it was dark, then she turned on the switch. She explained, ‘The lamp surrendered itself to the electric current and light has filled the room. The lamp didn’t destroy its personality when it surrendered to the current. On the contrary—the very thing happened for which the lamp was created: it gave light.’" Vonette Bright, Renew a Steadfast Spirit Within Me

Introduction / Outline

Robertson: Acts (Book Introduction)

THE ACTS OF THE APOSTLES

By Way of Introduction

But for the Acts we should know nothing of the early apostolic period save what is told in the Epistles. There are various apocryphal " Acts," but they are without historical worth. Hence the importance of this book.

Luke the Author

It ought to be possible to assume this as a fact since the work of Ramsay and Harnack on various phases of the problems concerning the Acts. Harnack, in particular, has covered the ground with his accustomed thoroughness and care in his two volumes ( The Acts of the Apostles , English Translation by Rev. J. R. Wilkinson, 1909; The Date of the Acts and the Synoptic Gospels , English Translation by Rev. J. R. Wilkinson, 1911). Ramsay’s view may be found in Chapter I of St. Paul the Traveller and the Roman Citizen , Chapter XII of Pauline and Other Studies . A good summary of the matter appears in Part V of The Synoptic Gospels and the Book of Acts by Dr. D. A. Hayes, in Robertson’s Luke the Historian in the Light of Research , and in the introduction to the various commentaries by Knowling, Rackham, Furneaux, Rendall, Hackett, Meyer-Wendt, Zahn, Blass, Campbell-Morgan, Stokes. In Part I of The Acts of the Apostles , Vol. II of The Beginnings of Christianity , edited by Foakes-Jackson and Kirsopp Lake both sides are ably presented: The Case for the Tradition by C. W. Emmet, The Case against the Tradition by H. Windisch. The Internal Evidence of Acts is discussed by the Editors, Foakes-Jackson and Lake, with an adverse conclusion against Luke. Henry J. Cadbury surveys The Tradition (the external evidence) and draws a negative conclusion likewise on the ground that the early writers who ascribe Acts to Luke were not critical scholars. A similar position is taken by Cadbury in his more recent volume, The Making of Luke--Acts (1927). But all the same the traditional view that Luke is the author of the Acts holds the field with those who are not prejudiced against it. The view of Baur that Acts is a Tendenz writing for the purpose of healing the breach between Peter and Paul and showing that the two factions came together had great influence for a while. In fact both Ramsay and Harnack at first held it. Ramsay broke away first and he was followed by Harnack. Both were influenced to change their views by the accumulation of evidence to the effect that the author of both the Gospel and Acts is Luke the Physician and Friend of Paul. Part of this evidence has already been given in the Introduction to the Gospel according to Luke.

The Author of the Gospel Also

The author of the Acts expressly states that he wrote " the first treatise ( ton prōton logon ) concerning all things, O Theophilus, that Jesus began both to do and to teach until which day he gave command through the Holy Spirit to the apostles whom he had chosen and was received up" (Act_1:1.). There is no room for dispute that the reference is directly to the Gospel according to Luke as we have it now. Like the Gospel the book is dedicated to Theophilus. And, what is even more important, the same style appears in both Gospel and Acts. This fact Harnack has shown with great pains and conclusiveness. There is the same interest in medical matters and even Cadbury, who denies by implication the Lukan authorship, admits identity of authorship for both books.

The Unity of the Acts

There are some scholars who are willing to admit the Lukan authorship of the " we" sections when the author uses " we" and " us" as in chapter 16:10-40; 20:6-28:31. It has been argued that Luke wrote a travel-document or diary for these sections, but that this material was used by the editor or redactor of the whole book. But, unfortunately for that view, the very same style appears in the Acts as a whole and in the Gospel also as Harnack has proven. The man who said " we" and " us" in the " we" sections wrote " I" in Act_1:1 and refers to the Gospel as his work. The effort to disprove the unity of the Acts has failed. It stands as the work of the same author as a whole and the same author who wrote the Gospel.

Sources of the Acts

Beyond a doubt Luke employed a variety of sources for this great history as he did for the Gospel (Luk_1:1-4). In fact, Cadbury argues that this Prologue was meant to apply to the Acts also as Volume II whether he intended to write a third volume or not. Certainly we are entitled to say that Luke used the same historical method for Acts. Some of these sources are easy to see. Luke had his own personal experience for the " we" sections. Then he had the benefit of Paul’s own notes or suggestions for all that portion where Paul figures from chapter 8 to chapter 28, since Luke was apparently with Paul in Rome when he finished the Book. This would include Paul’s sermons and addresses which Luke gives unless one wishes to say, as some do, that Luke followed the style of Thucydides and composed the kind of addresses that he thought Paul would make. I see no evidence of that for each address differs from the others and suits precisely the occasion when it was delivered. The ancients frequently employed shorthand and Paul may have preserved notes of his addresses. Prof. C. C. Torrey, of Yale University, argues in his Composition and Date of Acts (1916) that Luke used an Aramaic document for the first fifteen chapters of the Acts. There is an Aramaic element in certain portions of these chapters, but nothing like so pronounced as in Luke 1 and 2 after Luk_1:1-4. It cannot be said that Torrey has made out his case for such a single document. Luke may have had several such documents besides access to others familiar with the early days of the work in Jerusalem. There was Simon Peter whom Paul visited for two weeks in Jerusalem (Gal_1:18) besides other points of contact with him in Jerusalem and Antioch (Acts 15 and Galatians 2). There was also Barnabas who was early Paul’s friend (Act_9:27) and who knew the beginnings as few did (Act_4:36.). Besides many others it is to be observed that Paul with Luke made a special visit to Caesarea where he spent a week with the gifted Philip and his daughters with the gift of prophecy (Act_21:8.). But with all the inevitable variety of sources for the information needed to cover the wide field of the Book of Acts the same mind has manifestly worked through it and it is the same style all through that appears in the " we" sections where the writer is confessedly a companion of Paul. No other companion of Paul carries this claim for the authorship and no other was a physician and no author has the external evidence from early writers.

The Date

There are three views about the date of the Acts. Baur and his Tubingen School held the second century to be the date of this late pamphlet as they termed it after the fashion of the Clementine Homilies. But that view is now practically abandoned save by the few who still strangely oppose the Lukan authorship. Probably the majority of those who accept the Lukan authorship place it in the latter part of the first century for two reasons. One is that the Gospel according to Luke is dated by them after the destruction of Jerusalem because of the prophecy by Jesus of the encompassing of the city by armies. Predictive prophecy that would be and so it is considered a prophecy post eventum . The other reason is the alleged use of the Antiquities of Josephus by Luke. Josephus finished this work a.d. 93 so that, if Luke did use it, he must have written the Acts after that date. Usually this argument is made to show that Luke could not have written it at all, but some hold that he may have lived to an age that would allow it. But it cannot be assumed that Luke used Josephus because of his mention of Theudas and Judas the Galilean. They differ so widely (Act_5:36. and Josephus, Ant . XX. v, 1, 2) that Von Dobschutz ( Dictionary of the Apostolic Church , art. Josephus) argues that the two accounts are entirely independent of each other. So Luke (Luk_13:1.) alludes to a Galilean revolt not mentioned by Josephus and Josephus records three revolts under Pilate not referred to by Luke. A comparison of the accounts of the death of Agrippa I in Act_12:20-23 and Ant . XIX. viii, 2 redounds to the credit of Luke. The Josephus phase of the argument may be brushed to one side. The third view, held by Harnack and adopted here, is that Luke wrote the Acts while with Paul in Rome and finished the book before Paul’s release, that is by a.d. 63. This is the obvious and natural way to take the language of Luke at the close of Acts. Events had gone no farther and so he ends the narrative right there. It is argued against this that Luke contemplated a third volume and for this reason closed with the arrival of Paul in Rome. But the use of prōton (first) in Act_1:1 is a common Koiné[28928]š idiom and does not imply three volumes any more than first and second stories with us means that the house has three. Of course this date for the Acts puts the date of the Gospel further back either in Caesarea (57 to 59) or in Rome (60 to 62). And that means that Mark’s Gospel is still earlier since Luke used it for his Gospel and the Logia (Q) earlier still. But all these dates are probable in the light of all the known facts.

The Historical Value

It was once a fad with a certain school of critics to decry Luke in the Acts as wholly untrustworthy, not above the legendary stage. But the spade has done well by Luke for inscriptions and papyri have brought remarkable confirmation for scores of points where Luke once stood all alone and was discounted because he stood alone. These will be duly noted in the proper places as they occur. Ramsay has done most in this restoration of the rank of Luke as a credible historian, as shown in particular in his St. Paul the Traveller and the Roman Citizen and in The Bearing of Recent Discovery on the Trustworthiness of the New Testament . In every instance where discoveries have been made they have confirmed the testimony of Luke as concerning politarchs in Thessalonica, proconsul in Cyprus, etc. The result is that the balance of evidence is now in favour of Luke even when he still stands alone or seems to be opposed by Josephus. Luke, as it stands today, is a more credible historian than Josephus. Ramsay dares to call Luke, all things considered, the greatest of all historians, even above Thucydides. An interesting book on this phase of the subject is Chase’s The Credibility of the Acts of the Apostles (1902).

The Purpose of the Acts

It is not easy to say in a word precisely the object of Luke in writing this book. It is not the Acts of all the apostles. Outside of Peter and John little is told of any of them after chapter 3. And all the acts of Peter and John are not given for Peter disappears from the narrative after chapter 15, though he has been the central figure through chapter 11. Paul is not one of the twelve apostles, but Luke follows Paul’s career mainly after chapter 8. Stephen and Barnabas come in also. Still ( St. Paul on Trial , 1923) argues that Luke meant the book as an apology to be used in Paul’s trial at Rome or at any rate to put Paul in the right light with the Jews in Rome. Hence the full account of Paul’s series of defences in Jerusalem, Caesarea, Rome. There may be an element of truth in this idea, but it clearly does not cover the whole purpose of Luke. Others hold that Luke had a dramatic plan to get Paul to Rome as the climax of his campaign to win the Roman Empire to Christ. The book is not a history of all early Christianity. Peter and Paul dominate the atmosphere of the book with Paul as the great hero of Luke. But one can easily see that the work is done with consummate skill. The author is a man of culture, of Christian grace, of literary power. The book pulses with life today.

The Text of the Acts

A special problem arises concerning the text of Acts inasmuch as the Codex Bezae (D) with some other Western support presents a great many additions to the Neutral-Alexandrian text of Aleph A B C. Blass has even proposed the idea that Luke himself issued two editions of the book, an attractive hypothesis that is not generally accepted. J. M. Wilson has published The Acts of the Apostles from Codex Bezae . The whole subject is elaborately treated by J. H. Ropes in Vol. III, The Text of Acts in Part I of The Beginnings of Christianity . Besides thorough discussion of all the problems of text involved Ropes gives the text of the Vatican Codex (B) on the left page and that of Codex Bezae (D) on the right, making comparison easy. Blass’s ideas appear in his Acta Apostolorum .

JFB: Acts (Book Introduction)

THIS book is to the Gospels what the fruit is to the tree that bears it. In the Gospels we see the corn of wheat falling into the ground and dying: in the Acts we see it bringing forth much fruit (Joh 12:24). There we see Christ purchasing the Church with His own blood: here we see the Church, so purchased, rising into actual existence; first among the Jews of Palestine, and next among the surrounding Gentiles, until it gains a footing in the great capital of the ancient world--sweeping majestically from Jerusalem to Rome. Nor is this book of less value as an Introduction to the Epistles which follow it, than as a Sequel to the Gospels which precede it. For without this history the Epistles of the New Testament--presupposing, as they do, the historical circumstances of the parties addressed, and deriving from these so much of their freshness, point, and force--would in no respect be what they now are, and would in a number of places be scarcely intelligible.

The genuineness, authenticity, and canonical authority of this book were never called in question within the ancient Church. It stands immediately after the Gospels, in the catalogues of the Homologoumena, or universally acknowledged books of the New Testament (see Introduction to our larger Commentary, Vol. V, pp. iv, v). It was rejected, indeed, by certain heretical sects in the second and third centuries--by the Ebionites, the Severians (see EUSEBIUS, Ecclesiastical History, 4.29), the Marcionites, and the Manicheans: but the totally uncritical character of their objections (see Introduction above referred to, pp. xiii, xiv) not only deprives them of all weight, but indirectly shows on what solid grounds the Christian Church had all along proceeded in recognizing this book.

In our day, however, its authenticity has, like that of all the leading books of the New Testament, been made the subject of keen and protracted controversy. DE WETTE, while admitting Luke to be the author of the entire work, pronounces the earlier portion of it to have been drawn up from unreliable sources (New-Testament Introduction, 2a, 2C). But the Tubingen school, with BAUR at their head, have gone much farther. As their fantastic theory of the post-Joannean date of the Gospels could not pretend even to a hearing so long as the authenticity of the Acts of the Apostles remained unshaken, they contend that the earlier portion of this work can be shown to be unworthy of credit, while the latter portion is in flat contradiction to the Epistle to the Galatians--which this school regard as unassailable--and bears internal evidence of being a designed distortion of facts for the purpose of setting up the catholic form which Paul gave to Christianity in opposition to the narrow Judaic but original form of it which Peter preached, and which after the death of the apostles was held exclusively by the sect of the Ebionites. It is painful to think that anyone should have spent so many years, and, aided by learned and acute disciples in different parts of the argument, should have expended so much learning, research, and ingenuity in attempting to build up a hypothesis regarding the origination of the leading books of the New Testament which outrages all the principles of sober criticism and legitimate evidence. As a school, this party at length broke up: its head, after living to find himself the sole defender of the theory as a whole, left this earthly scene complaining of desertion. While some of his associates have abandoned such heartless studies altogether for the more congenial pursuits of philosophy, others have modified their attacks on the historical truth of the New Testament records, retreating into positions into which it is not worth while to follow them, while others still have been gradually approximating to sound principles. The one compensation for all this mischief is the rich additions to the apologetical and critical literature of the books of the New Testament, and the earliest history of the Christian Church, which it has drawn from the pens of THIERSCH, EBRARD, and many others. Any allusions which it may be necessary for us to make to the assertions of this school will be made in connection with the passages to which they relate--in Acts, First Corinthians, and Galatians.

The manifest connection between this book and the third Gospel--of which it professes to be simply the continuation by the same author--and the striking similarity which marks the style of both productions, leave no room to doubt that the early Church was right in ascribing it with one consent to Luke. The difficulty which some fastidious critics have made about the sources of the earlier portion of the history has no solid ground. That the historian himself was an eye-witness of the earliest scenes--as HUG concludes from the circumstantiality of the narrative--is altogether improbable: but there were hundreds of eye-witnesses of some of the scenes, and enough of all the rest, to give to the historian, partly by oral, partly by written testimony, all the details which he has embodied so graphically in his history; and it will appear, we trust, from the commentary, that De Wette's complaints of confusion, contradiction, and error in this portion are without foundation. The same critic, and one or two others, would ascribe to Timothy those later portions of the book in which the historian speaks in the first person plural--"we"; supposing him to have taken notes of all that passed under his own eye, which Luke embodied in his history just as they stood. It is impossible here to refute this gratuitous hypothesis in detail; but the reader will find it done by EBRARD (The Gospel History, sect. 110, Clark's translation; sect. 127 of the original work, Wissenschaftliche Kritik der Evangelische Geschichte, 1850), and by DAVIDSON (Introduction to New Testament, Vol. II, pp. 9-21).

The undesigned coincidences between this History and the Apostolic Epistles have been brought out and handled, as an argument for the truth of the facts thus attested, with unrivalled felicity by PALEY in his Horæ Paulinæ, to which Mr. BIRKS has made a number of ingenious additions in his Horæ Apostolicæ. Exception has been taken to some of these by JOWETT (St. Paul's Epistles, Vol. I, pp. 108 ff.), not without a measure of reason in certain cases--for our day, at least--though even he admits that in this line of evidence the work of PALEY, taken as a whole, is unassailable.

Much has been written about the object of this history. Certainly "the Acts of the Apostles" are but very partially recorded. But for this title the historian is not responsible. Between the two extremes--of supposing that the work has no plan at all, and that it is constructed on an elaborate and complex plan, we shall probably be as near the truth as is necessary if we take the design to be to record the diffusion of Christianity and the rise of the Christian Church, first among the Jews of Palestine, the seat of the ancient Faith, and next among the surrounding Gentiles, with Antioch for its headquarters, until, finally, it is seen waving over imperial Rome, foretokening its universal triumph. In this view of it, there is no difficulty in accounting for the almost exclusive place which it gives to the labors of Peter in the first instance, and the all but entire disappearance from the history both of him and of the rest of the Twelve after the great apostle of the Gentiles came upon the stage--like the lesser lights on the rise of the great luminary.

JFB: Acts (Outline)

• INTRODUCTION--LAST DAYS OF OUR LORD UPON EARTH--HIS ASCENSION. (Act 1:1-11)
• RETURN OF THE ELEVEN TO JERUSALEM--PROCEEDINGS IN THE UPPER ROOM TILL PENTECOST. (Act 1:12-26)
• DESCENT OF THE SPIRIT--THE DISCIPLES SPEAK WITH TONGUES--AMAZEMENT OF THE MULTITUDE. (Act 2:1-13)
• PETER FOR THE FIRST TIME, PUBLICLY PREACHES CHRIST. (Acts 2:14-36)
• BEAUTIFUL BEGINNINGS OF THE CHRISTIAN CHURCH. (Act 2:41-47)
• PETER AND JOHN DISMISSED FROM THE SAMHEDRIM, REPORT THE PROCEEDINGS TO THE ASSEMBLED DISCIPLES--THEY ENGAGE IN PRAYER--THE ASTONISHING ANSWER AND RESULTS. (Act 4:23-37)
• ANANIAS AND SAPPHIRA. (Act 5:1-11)
• THE PROGRESS OF THE NEW CAUSE LEADS TO THE ARREST OF THE APOSTLES--THEY ARE MIRACULOUSLY DELIVERED FROM PRISON, RESUME THEIR TEACHING, BUT ALLOW THEMSELVES TO BE CONDUCTED BEFORE THE SAMHEDRIM. (Act 5:12-26)
• SECOND APPEARANCE AND TESTIMONY BEFORE THE SAMHEDRIM--ITS RAGE CALMED BY GAMALIEL--BEING DISMISSED, THEY DEPART REJOICING, AND CONTINUE THEIR PREACHING. (Acts 5:27-42)
• FIRST ELECTION OF DEACONS. (Act 6:1-7)
• STEPHEN ARRAIGNED BEFORE THE SAMHEDRIM. (Act 6:8-15)
• DEFENSE AND MARTYRDOM OF STEPHEN. (Acts 7:1-60)
• PERSECUTION CONTINUED, IN WHICH SAUL TAKES A PROMINENT PART--HOW OVERRULED FOR GOOD. (Act 8:1-4)
• SUCCESS OF PHILIP'S PREACHING IN SAMARIA--CASE OF SIMON MAGUS. (Acts 8:5-25)
• THE ETHIOPIAN EUNUCH. (Act 8:26-40)
• CONVERSION OF SAUL, AND BEGINNINGS OF HIS MINISTRY. (Acts 9:1-25)
• SAUL'S FIRST VISIT TO JERUSALEM AFTER HIS CONVERSION. (Act 9:26-31)
• FLOURISHING STATE OF THE CHURCH IN PALESTINE AT THIS TIME. (Act 9:31)
• PETER HEALS ENEAS AT LYDDA AND RAISES TABITHA TO LIFE AT JOPPA. (Act 9:32-43)
• ACCESSION AND BAPTISM OF CORNELIUS AND HIS PARTY; OR, THE FIRST-FRUITS OF THE GENTILES. (Acts 10:1-48)
• THE GOSPEL BEING PREACHED TO GENTILES AT ANTIOCH ALSO BARNABAS IS SENT THITHER FROM JERUSALEM, WHO HAILS THEIR ACCESSION AND LABORS AMONG THEM. (Act 11:19-24)
• BARNABAS, FINDING THE WORK IN ANTIOCH TOO MUCH FOR HIM, GOES TO TARSUS FOR SAUL--THEY LABOR THERE TOGETHER FOR A WHOLE YEAR WITH MUCH SUCCESS, AND ANTIOCH BECOMES THE HONORED BIRTHPLACE OF THE TERM CHRISTIAN. (Act 11:25-26)
• BY OCCASION OF A FAMINE BARNABAS AND SAUL RETURN TO JERUSALEM WITH A CONTRIBUTION FOR THE RELIEF OF THEIR SUFFERING BRETHREN. (Act 11:27-30)
• PERSECUTION OF THE CHURCH BY HEROD AGRIPPA I--MARTYRDOM OF JAMES AND MIRACULOUS DELIVERANCE OF PETER. (Acts 12:1-19)
• HEROD'S MISERABLE END--GROWING SUCCESS OF THE GOSPEL--BARNABAS AND SAUL RETURN TO ANTIOCH. (Act 12:20-25)
• BARNABAS AND SAUL, DIVINELY CALLED TO LABOR AMONG THE GENTILES, ARE SET APART AND SENT FORTH BY THE CHURCH AT ANTIOCH. (Act 13:1-3)
• ARRIVING IN CYPRUS THEY PREACH IN THE SYNAGOGUES OF SALAMIS--AT PAPHOS, ELYMAS IS STRUCK BLIND, AND THE GOVERNOR OF THE ISLAND IS CONVERTED. (Act 13:4-12)
• AT PERGA JOHN MARK FORSAKES THEM--AT ANTIOCH IN PISIDIA, PAUL PREACHES WITH GLORIOUS EFFECT--THE JEWS, ENRAGED, EXPEL THEM OUT OF THEM COASTS. (Acts 13:13-52)
• MEETING WITH SIMILAR SUCCESS AND SIMILAR OPPOSITION AT ICONIUM, PAUL AND BARNABAS FLEE FOR THEIR LIVES TO LYSTRA AND DERBE, AND PREACH THERE. (Act 14:1-7)
• AT LYSTRA PAUL HEALING A CRIPPLE, THE PEOPLE ARE SCARCE RESTRAINED FROM SACRIFICING TO THEM AS GODS, BUT AFTERWARDS, THEIR MINDS BEING POISONED, THEY STONE PAUL, LEAVING HIM FOR DEAD--WITHDRAWING TO DERBE, THEY PREACH AND TEACH THERE. (Act 14:8-21)
• COUNCIL AT JERUSALEM TO DECIDE ON THE NECESSITY OF CIRCUMCISION FOR THE GENTILE CONVERTS. (Acts 15:1-35)
• DISSENSION BETWEEN PAUL AND BARNABAS--THEY PART COMPANY TO PROSECUTE SEPARATE MISSIONARY TOURS. (Act 15:36-46)
• THEY BREAK NEW GROUND IN PHRYGIA AND GALATIA--THEIR COURSE IN THAT DIRECTION BEING MYSTERIOUSLY HEDGED UP, THEY TRAVEL WESTWARD TO TROAS, WHERE THEY ARE DIVINELY DIRECTED TO MACEDONIA--THE HISTORIAN HIMSELF HERE JOINING THE MISSIONARY PARTY, THEY EMBARK FOR NEAPOLIS, AND REACH PHILIPPI. (Act 16:6-12)
• AT THESSALONICA THE SUCCESS OF PAUL'S PREACHING ENDANGERING HIS LIFE, HE IS DESPATCHED BY NIGHT TO BEREA, WHERE HIS MESSAGE MEETS WITH ENLIGHTENED ACCEPTANCE--A HOSTILE MOVEMENT FROM THESSALONICA OCCASIONS HIS SUDDEN DEPARTURE FROM BEREA--HE ARRIVES AT ATHENS. (Act 17:1-15)
• PAUL AT ATHENS. (Acts 17:16-34)
• PAUL'S ARRIVAL AND LABORS AT CORINTH, WHERE HE IS REJOINED BY SILAS AND TIMOTHY, AND, UNDER DIVINE ENCOURAGEMENT, MAKES A LONG STAY--AT LENGTH, RETRACING HIS STEPS, BY EPHESUS, CÆSAREA, AND JERUSALEM, HE RETURNS FOR THE LAST TIME TO ANTIOCH, THUS COMPLETING HIS SECOND MISSIONARY JOURNEY. (Acts 18:1-22)
• PAUL'S THIRD AND LAST MISSIONARY JOURNEY--HE VISITS THE CHURCHES OF GALATIA AND PHRYGIA. (Acts 18:23-21:16)
• EPISODE CONCERNING APOLLOS AT EPHESUS AND IN ACHAIA. (Act 18:24-28)
• SIGNAL SUCCESS OF PAUL AT EPHESUS. (Acts 19:1-41)
• PAUL FULFILS HIS PURPOSE OF PROCEEDING AGAIN TO MACEDONIA AND GREECE--RETURNING THENCE, ON HIS ROUTE FOR JERUSALEM, HE REVISITS PHILIPPI AND TROAS--HIS MINISTRATIONS AT TROAS. (Act 20:1-12)
• CONTINUING HIS ROUTE TO JERUSALEM HE REACHES MILETUS, WHENCE HE SENDS FOR THE ELDERS OF EPHESUS--HIS FAREWELL ADDRESS TO THEM. (Acts 20:13-38)
• SAILING FROM EPHESUS, THEY LAND AT TYRE, AND THENCE SAILING TO PTOLEMAIS, THEY PROCEED BY LAND TO CÆSAREA AND JERUSALEM. (Acts 21:1-16)
• PAUL REPORTS THE EVENTS OF HIS THIRD MISSIONARY JOURNEY--IN THE TEMPLE, PURIFYING HIMSELF FROM A JEWISH VOW, HE IS SEIZED BY A MOB AND BEATEN TO THE DANGER OF HIS LIFE--THE UPROAR BECOMING UNIVERSAL, THE ROMAN COMMANDANT HAS HIM BROUGHT IN CHAINS TO THE FORTRESS, FROM THE STAIRS OF WHICH HE IS PERMITTED TO ADDRESS THE PEOPLE. (Acts 21:17-40)
• PAUL'S DEFENSE FROM THE STAIRS OF THE FORTRESS--THE RAGE OF THE AUDIENCE BURSTING FORTH, THE COMMANDANT HAS HIM BROUGHT INTO THE FORT TO BE EXAMINED BY SCOURGING, BUT LEARNING THAT HE IS A ROMAN, HE ORDERS HIS RELEASE AND COMMANDS THE SAMHEDRIM TO TRY HIM. (Acts 22:1-30)
• PAUL'S DEFENSE BEFORE THE SAMHEDRIM DIVIDES THE RIVAL FACTIONS, FROM WHOSE VIOLENCE THE COMMANDANT HAS THE APOSTLE REMOVED INTO THE FORTRESS. (Act 23:1-10)
• IN THE FORTRESS PAUL IS CHEERED BY A NIGHT VISION--AN INFAMOUS CONSPIRACY TO ASSASSINATE HIM IS PROVIDENTIALLY DEFEATED, AND HE IS DESPATCHED BY NIGHT WITH A LETTER FROM THE COMMANDANT TO FELIX AT CÆSAREA, BY WHOM ARRANGEMENTS ARE MADE FOR A HEARING OF HIS CAUSE. (Acts 23:11-35)
• PAUL, ACCUSED BY A PROFESSIONAL PLEADER BEFORE FELIX, MAKES HIS DEFENSE, AND IS REMANDED FOR A FURTHER HEARING. AT A PRIVATE INTERVIEW FELIX TREMBLES UNDER PAUL'S PREACHING, BUT KEEPS HIM PRISONER FOR TWO YEARS, WHEN HE WAS SUCCEEDED BY FESTUS. (Acts 24:1-27)
• FESTUS, COMING TO JERUSALEM, DECLINES TO HAVE PAUL BROUGHT THITHER FOR JUDGMENT, BUT GIVES THE PARTIES A HEARING ON HIS RETURN TO CÆSAREA--ON FESTUS ASKING THE APOSTLE IF HE WOULD GO TO JERUSALEM FOR ANOTHER HEARING BEFORE HIM, HE IS CONSTRAINED IN JUSTICE TO HIS CAUSE TO APPEAL TO THE EMPEROR. (Act 25:1-12)
• HEROD AGRIPPA II ON A VISIT TO FESTUS, BEING CONSULTED BY HIM ON PAUL'S CASE, DESIRES TO HEAR THE APOSTLE, WHO IS ACCORDINGLY BROUGHT FORTH. (Act 25:13-27)
• PAUL'S DEFENSE OF HIMSELF BEFORE KING AGRIPPA, WHO PRONOUNCES HIM INNOCENT, BUT CONCLUDES THAT THE APPEAL TO CÆSAR MUST BE CARRIED OUT. (Acts 26:1-32)
• THE VOYAGE TO ITALY--THE SHIPWRECK AND SAFE LANDING AT MALTA. (Acts 27:1-44)
• THE WINTERING AT MALTA, AND NOTABLE OCCURRENCES THERE--PROSECUTION OF THE VOYAGE TO ITALY AS FAR AS PUTEOLI, AND LAND JOURNEY THENCE TO ROME--SUMMARY OF THE APOSTLE'S LABORS THERE FOR THE TWO FOLLOWING YEARS. (Acts 28:1-31)
• PAUL AND BARNABAS RETRACE THEIR STEPS, RETURN TO ANTIOCH IN SYRIA, AND THUS COMPLETE THEIR FIRST MISSIONARY JOURNEY. (Act 14:21-28)
• VISITATION OF THE CHURCHES FORMERLY ESTABLISHED, TIMOTHEUS HERE JOINING THE MISSIONARY PARTY. (Acts 15:41-16:5)
• AT PHILIPPI, LYDIA IS GAINED AND WITH HER HOUSEHOLD BAPTIZED--AN EVIL SPIRIT IS EXPELLED, PAUL AND SILAS ARE SCOURGED, IMPRISONED, AND MANACLED, BUT MIRACULOUSLY SET FREE, AND THE JAILER WITH ALL HIS HOUSEHOLD CONVERTED AND BAPTIZED. (Act 16:12-34)

TSK: Acts (Book Introduction)

The Acts of the Apostles is a most valuable portion of Divine revelation; and, independently of its universal reception in the Christian church, as an authentic and inspired production, it bears the most satisfactory internal evidence of its authenticity and truth. St. Luke’s long attendance upon St. Paul, and his having been an eyewitness of many of the facts which he has recorded, independently of his Divine inspiration, render him a most suitable and credible historian; and his medical knowledge, for he is allowed to have been a physician, enabled him both to form a proper judgment of the miraculous cures which were performed by St. Paul, and to give an authentic and circumstantial detail of them. The plainness and simplicity of the narrative are also strong circumstances in its favour. The history of the Acts is one of the most important parts of the Sacred History, for without it neither the Gospels nor Epistles could have been so clearly understood; but by the aid of it the whole scheme of the Christian revelation is set before us in a clear and easy view.

TSK: Acts 13 (Chapter Introduction)

Overview

Act 13:1, Paul and Barnabas are chosen to go to the Gentiles; Act 13:6, Of Sergius Paulus, and Elymas the sorcerer; Act 13:13, Paul preaches at Antioch that Jesus is Christ; Act 13:42, The Gentiles believe; Act 13:44, but the Jews gainsay and blaspheme, whereupon they turn to the Gentiles, of whom many believe; Act 13:50, The Jews raise a persecution against Paul and Barnabas, who go to Iconium.

Poole: Acts 13 (Chapter Introduction)

CHAPTER 13

MHCC: Acts (Book Introduction)

This book unites the Gospels to the Epistles. It contains many particulars concerning the apostles Peter and Paul, and of the Christian church from the ascension of our Saviour to the arrival of St. Paul at Rome, a space of about thirty years. St. Luke was the writer of this book; he was present at many of the events he relates, and attended Paul to Rome. But the narrative does not afford a complete history of the church during the time to which it refers, nor even of St. Paul's life. The object of the book has been considered to be, 1. To relate in what manner the gifts of the Holy Spirit were communicated on the day of Pentecost, and the miracles performed by the apostles, to confirm the truth of Christianity, as showing that Christ's declarations were really fulfilled. 2. To prove the claim of the Gentiles to be admitted into the church of Christ. This is shown by much of the contents of the book. A large portion of the Acts is occupied by the discourses or sermons of various persons, the language and manner of which differ, and all of which will be found according to the persons by whom they were delivered, and the occasions on which they were spoken. It seems that most of these discourses are only the substance of what was actually delivered. They relate nevertheless fully to Jesus as the Christ, the anointed Messiah.

MHCC: Acts 13 (Chapter Introduction)

(Act 13:1-3) The mission of Paul and Barnabas.

(Act 13:4-13) Elymas the sorcerer.

(v. 14-41) Paul's discourse at Antioch.

(Act 13:42-52) He preaches to the Gentiles, and is persecuted by the Jews.

Matthew Henry: Acts (Book Introduction)

An Exposition, with Practical Observations, of The Acts of the Apostles

We have with an abundant satisfaction seen the foundation of our holy religion laid in the history of our blessed Saviour, its great author, which was related and left upon record by four several inspired writers, who all agree in this sacred truth, and the incontestable proofs of it, that Jesus is the Christ, the Son of the living God. Upon this rock the Christian church is built. How it began to be built upon this rock comes next to be related in this book which we have now before us, and of this we have the testimony only of one witness; for the matters of fact concerning Christ were much more necessary to be fully related and attested than those concerning the apostles. Had Infinite Wisdom seen fit, we might have had as many books of the Acts of the Apostles as we have gospels, nay, as we might have had gospels: but, for fear of over-burdening the world (Joh 21:25), we have sufficient to answer the end, if we will but make use of it. The history of this book (which was always received as a part of the sacred canon) may be considered.

I. As looking back to the preceding gospels, giving light to them, and greatly assisting our faith in them. The promises there made we here find made good, particularly the great promises of the descent of the Holy Ghost, and his wonderful operations, both on the apostles (whom here in a few days we find quite other men than what the gospels left them; no longer weak-headed and weak-hearted, but able to say that which then they were not able to bear (Joh 16:12) as bold as lions to face those hardships at the thought of which they then trembled as lambs), and also with the apostles, making the word mighty to the pulling down of Satan's strong holds, which had been before comparatively preached in vain. The commission there granted to the apostles we here find executed, and the powers there lodged in them we here find exerted in miracles wrought on the bodies of people - miracles of mercy, restoring sick bodies to health and dead bodies to life - miracles of judgment, striking rebels blind or dead; and much greater miracles wrought on the minds of people, in conferring spiritual gifts upon them, both of understanding and utterance; and this in pursuance of Christ's purposes, and in performance of his promises, which we had in the gospels. The proofs of Christ's resurrection with which the gospels closed are here abundantly corroborated, not only by the constant and undaunted testimony of those that conversed with him after he arose (who had all deserted him, and one of them denied him, and would not otherwise have been rallied again but by his resurrection, but must have been irretrievably dispersed, and yet by that were enabled to own him more resolutely than ever, in defiance of bonds and deaths), but by the working of the Spirit with that testimony for the conversion of multitudes to the faith of Christ, according to the word of Christ, that his resurrection, the sign of the prophet Jonas, which was reserved to the last, should be the most convincing proof of his divine mission. Christ had told his disciples that they should be his witnesses, and this book brings them in witnessing for him, - that they should be fishers of men, and here we have them enclosing multitudes in the gospel-net, - that they should be the lights of the world, and here we have the world enlightened by them; but that day - spring from on high the first appearing of which we there discerned we here find shining more and more. The corn of wheat, which there fell to the ground, here springs up and bears much fruit; the grain of mustard-seed there is here a great tree; and the kingdom of heaven, which was then at hand, is here set up. Christ's predictions of the virulent persecutions which the preachers of the gospel should be afflicted with (though one could not have imagined that a doctrine so well worthy of all acceptation should meet with so much opposition) we here find abundantly fulfilled, and also the assurances he gave them of extraordinary supports and comforts under their sufferings. Thus, as the latter part of the history of the Old Testament verifies the promises made to the fathers of the former part (as appears by that famous and solemn acknowledgment of Solomon's, which runs like a receipt in full, 1Ki 8:56, There has not failed one word of all his good promises which he promised by the hand of Moses his servant ), so this latter part of the history of the New Testament exactly answers to the world of Christ in the former part of it: and thus they mutually confirm and illustrate each other.

II. As looking forward to the following epistles, which are an explication of the gospels, which open the mysteries of Christ's death and resurrection, the history of which we had in the gospels. This book introduces them and is a key to them, as the history of David is to David's psalms. We are members of the Christian church, that tabernacle of God among men, and it is our honour and privilege that we are so. Now this book gives us an account of the framing and rearing of that tabernacle. The four gospels showed us how the foundation of that house was laid; this shows us how the superstructure began to be raised, 1. Among the Jews and Samaritans, which we have an account of in the former part of this book. 2. Among the Gentiles, which we have an account of in the latter part: from thence, and downward to our own day, we find the Christian church subsisting in a visible profession of faith in Christ, as the Son of God and Saviour of the world, made by his baptized disciples, incorporated into religious societies, statedly meeting in religious assemblies, attending on the apostles' doctrine, and joining in prayers and the breaking of bread, under the guidance and presidency of men that gave themselves to prayer and the ministry of the word, and in a spiritual communion with all in every place that do likewise. Such a body as this thee is now in the world, which we belong to: and, to our great satisfaction and honour, in this book we find the rise and origin of it, vastly different from the Jewish church, and erected upon its ruins; but undeniably appearing to be of God, and not of man. With what confidence and comfort may we proceed in, and adhere to, our Christian profession, as far as we find it agrees with this pattern in the mount, to which we ought religiously to conform and confine ourselves!

Two things more are to be observed concerning this book: - (1.) The penman of it. It was written by Luke, who wrote the third of the four gospels, which bears his name; and who (as the learned Dr. Whitby shows) was, very probably, one of the seventy disciples, whose commission (Luk 10:1, etc.) was little inferior to that of the twelve apostles. This Luke was very much a companion of Paul in his services and sufferings. Only Luke is with me, 2Ti 4:11. We may know by his style in the latter part of this book when and where he was with him, for then he writes, We did so and so, as Act 16:10; Act 20:6; and thenceforward to the end of the book. He was with Paul in his dangerous voyage to Rome, when he was carried thither a prisoner, was with him when from his prison there he wrote his epistles to the Colossians and Philemon, in both which he is named. And it should seem that St. Luke wrote this history when he was with St. Paul at Rome, during his imprisonment there, and was assistant to him; for the history concludes with St. Paul's preaching there in his own hired house. (2.) The title of it: The Acts of the Apostles; of the holy Apostles, so the Greek copies generally read it, and so they are called, Rev 18:20, Rejoice over her you holy apostles. One copy inscribes it, The Acts of the Apostles by Luke the Evangelist. [1.] It is the history of the apostles; yet there is in it the history of Stephen, Barnabas, and some other apostolical men, who, though not of the twelve, were endued with the same Spirit, and employed in the same work; and, of those that were apostles, it is the history of Peter and Paul only that is here recorded (and Paul was now of the twelve), Peter the apostle of the circumcision, and Paul the apostles of the Gentiles, Gal 2:7. But this suffices as a specimen of what the rest did in other places, pursuant to their commission, for there were none of them idle; and as we are to think what is related in the gospels concerning Christ sufficient, because Infinite Wisdom thought so, the same we are to think here concerning what is related of the apostles and their labours; for what more is told us from tradition of the labours and sufferings of the apostles, and the churches they planted, is altogether doubtful and uncertain, and what I think we cannot build upon with any satisfaction at all. This is gold, silver, and precious stones, built upon the foundation: that is wood, hay, and stubble. [2.] It is called their acts, or doings; Gesta apostolorum; so some. Praxeis - their practices of the lessons their Master had taught them. The apostles where active men; and though the wonders they did were by the word, yet they are fitly called their acts; they spoke, or rather the Spirit by them spoke, and it was done. The history is filled with their sermons and their sufferings; yet so much did they labour in their preaching, and so voluntarily did they expose themselves to sufferings, and such were their achievements by both, that they may very well be called their acts.

Matthew Henry: Acts 13 (Chapter Introduction)

We have not yet met with any things concerning the spreading of the gospel to the Gentiles which bears any proportion to the largeness of that commission, " Go, and disciple all nations." The door was opened in the baptizing of Cornelius and his friends; but since then we had the gospel preached to the Jews only, Act 11:19. It should seem as if the light which began to shine upon the Gentile world had withdrawn itself. But here in this chapter that work, that great good work, is revived in the midst of the years; and though the Jews shall still have the first offer of the gospel made to them, yet, upon their refusal, the Gentiles shall have their share of the offer of it. Here is, I. The solemn ordination of Barnabas and Saul, by divine direction, to the ministry, to the great work of spreading the gospel among the nations about (and it is probable that other apostles or apostolical men dispersed themselves by order from Christ, upon the same errand (Act 13:1-3). II. Their preaching the gospel in Cyprus, and the opposition they met with there from Elymas the sorcerer (Act 13:4-13). III. The heads of a sermon which Paul preached to the Jews at Antioch in Pisidia, in their synagogue, which is given us as a specimen of what they usually preached to the Jews, and the method they took with them (v. 14-41). IV. The preaching of the gospel to the Gentiles at their request, and upon the Jews' refusal of it, wherein the apostles justified themselves against the displeasure which the Jews conceived at it, and God owned them (Act 13:42-49). V. The trouble which the infidel Jews gave to the apostles, which obliged them to remove to another place (Act 13:50-52), so that the design of this chapter is to show how cautiously, how gradually, and with what good reason the apostles carried the gospel into the Gentile world, and admitted the Gentiles into the church, which was so great an offence to the Jews, and which Paul is so industrious to justify in his epistles.

Barclay: Acts (Book Introduction)

INTRODUCTION TO THE ACTS OF THE APOSTLES

A Precious Book

In one sense Acts is the most important book in the New Testament. It is the simple truth that if we did not possess Acts, we would have, apart from what we could deduce from the letters of Paul, no information whatever about the early Church.

There are two ways of writing history. There is the way which attempts to trace the course of events from week to week and from day to day; and there is the way which, as it were, opens a series of windows and gives us vivid glimpses of the great moments and personalities of any period. The second way is the way of Acts.

We usually speak of The Acts of the Apostles. But the book neither gives nor claims to give an exhaustive account of the acts of the apostles. Apart from Paul only three apostles are mentioned in it. In Act_12:2 we are told in one brief sentence that James, the brother of John, was executed by Herod. John appears in the narrative, but never speaks. It is only about Peter that the book gives any real information, and very soon, as a leading character, he passes from the scene. In the Greek there is no The before Acts; the correct title is Acts of Apostolic Men; and what Acts aims to do is to give us a series of typical exploits of the heroic figures of the early Church.

The Writer Of The Book

Although the book never says so, from the earliest times Luke has been held to be its writer. About Luke we really know very little; there are only three references to him in the New Testament--Col_4:14 , Phm_1:24 , 2Ti_4:11 . From these we can say two things for sure. First, Luke was a doctor; second, he was one of Paulmost valued helpers and most loyal friends, for he was a companion of his in his last imprisonment. We can deduce the fact that he was a Gentile. Col_4:11 concludes a list of mentions and greetings from those who are of the circumcision, that is, from Jews; Col_4:12 begins a new list and we naturally conclude that the new list is of Gentiles. So then we have the very interesting fact that Luke is the only Gentile author in the New Testament.

We could have guessed that Luke was a doctor because of his instinctive use of medical words. In Luk_4:35 , in telling of the man who had the spirit of an unclean devil, he says "when the devil had thrown him down" and uses the correct medical word for convulsions. In Luk_9:38 when he draws the picture of the man who asked Jesus, "I beg you to look upon my son" he employs the conventional word for a doctor paying a visit to a patient. The most interesting example is in the saying about the camel and the needleeye. All three synoptic writers give us that saying (Mat_19:24 ; Mar_10:25 ; Luk_18:25 ). For needle both Mark and Matthew use the Greek raphis (G4476), the ordinary word for a tailoror a household needle. Luke alone uses belone, the technical word for a surgeonneedle. Luke was a doctor and a doctorwords came most naturally to his pen.

The Recipient Of The Book

Luke wrote both his gospel and Acts to a man called Theophilus (Luk_1:3 ; Act_1:1 ). We can only guess who Theophilus was. Luk_1:3 calls him "most excellent Theophilus." The phrase really means "your excellency," and indicates a man high up in the service of the Roman government. There are three possibilities.

(i) Just possibly Theophilus is not a real name at all. In those days it might well be dangerous to be a Christian. Theophilus comes from two Greek words, theos (G2316) which means God and philein (G5368) which means to love. It may be that Luke wrote to a lover of God whose real name he did not mention for safetysake.

(ii) If Theophilus was a real person, he must have been a high government official. Perhaps Luke wrote to show him that Christianity was a lovely thing and that Christians were good people. Maybe his writing was an attempt to persuade a government official not to persecute the Christians.

(iii) There is a more romantic theory than either of these based on the facts that Luke was a doctor and that doctors in the ancient days were often slaves. It has been conjectured that Luke was the doctor of Theophilus, that Theophilus had been gravely ill, that by Lukeskill and devotion he was brought back to health, and that in gratitude he gave Luke his freedom. Then, it may be, Luke wished to show how grateful he was for this gift; and since the most precious thing he had was the story of Jesus, he wrote it down and sent it to his benefactor.

LukeAim In Writing Acts

When a man writes a book he does so for a reason, and maybe for more than one. Let us consider now why Luke wrote Acts.

(i) One of his reasons was to commend Christianity to the Roman government.

Again and again he goes out of his way to show how courteous Roman magistrates were to Paul. In Act_13:12 Sergius Paulus, the governor of Cyprus, becomes a Christian. In Act_18:12 Gallio is absolutely impartial in Corinth. In Act_16:35 . the magistrates at Philippi discover their mistake and apologize publicly to Paul. In Act_19:31 the Asiarchs in Ephesus are shown to be concerned that no harm should come to Paul. Luke was pointing out that in the years before he wrote Roman officials had often been well-disposed and always just to Christianity.

Further, Luke takes pains to show that the Christians were good and loyal citizens. and had always been regarded as such. In Act_18:14 Gallio declares that there is no question of wickedness or villainy. In Act_19:37 the secretary of Ephesus gives the Christians a good testimonial. In Act_23:29 Claudius Lysias is careful to say that he has nothing against Paul. In Act_25:25 Festus declares that Paul has done nothing worthy of death, and in the same chapter Festus and Agrippa agree that Paul might well have been released had he not appealed to Caesar.

Luke was writing in the days when Christians were disliked and persecuted; and he told his story in such a way as to show that the Roman magistrates had always been perfectly fair to Christianity and that they had never regarded the Christians as evil men. In fact, the very interesting suggestion has been made that Acts is nothing other than the brief prepared for Pauldefense when he stood his trial before the Roman Emperor.

(ii) One of Lukeaims was to show that Christianity was for all men of every country.

This was one of the things the Jews found it hard to grasp. They had the idea that they were Godchosen people and that God had no use for any other nation. Luke sets out to prove otherwise. He shows Philip preaching to the Samaritans; he shows Stephen making Christianity universal and being killed for it; he shows Peter accepting Cornelius into the Church; he shows the Christians preaching to the Gentiles at Antioch; he shows Paul travelling far and wide winning men of all kinds for Christ; and in Ac 15 he shows the Church making the great decision to accept the Gentiles on equal terms with the Jews.

(iii) But these were merely secondary aims. Lukechief purpose is set out in the words of the Risen Christ in Luk_1:8 , "You shall be my witnesses in Jerusalem and in all Judaea and Samaria and to the end of the earth." It was to show the expansion of Christianity, to show how that religion which began in a little corner of Palestine had in not much more than thirty years reached Rome.

C. H. Turner has pointed out that Acts falls into six panels, each ending with what might be called a progress report. The six panels are:

(a) Ac 1-5; Act_6:1-7 ; this tells of the church at Jerusalem and the preaching of Peter; and it finishes with the summary, "The word of God increased; and the number of the disciples multiplied greatly in Jerusalem; and a great many of the priests were obedient to the faith."

(b) Act_6:8-15 ; Ac 7-8; Act_9:1-31 ; this describes the spread of Christianity through Palestine and the martyrdom of Stephen, followed by the preaching in Samaria. It ends with the summary, "So the Church throughout all Judaea and Galilee and Samaria had peace and was built up; and, walking in the fear of the Lord and in the comfort of the Holy Spirit, it was multiplied."

(c) Act_9:32-43 ; Ac 10-11; Act_12:1-24 ; this includes the conversion of Paul, the extension of the Church to Antioch, and the reception of Cornelius, the Gentile, into the Church by Peter. Its summary is, "The word of God grew and multiplied."

(d) Act_12:25 ; Ac 13-15; Act_16:1-5 ; this tells of the extension of the Church through Asia Minor and the preaching tour of Galatia. It ends, "So the churches were strengthened in the faith, and they increased in numbers daily."

(e) Act_16:6-40 ; Ac 17-18; Act_19:1-20 ; this relates the extension of the Church to Europe and the work of Paul in great Gentile cities like Corinth and Ephesus. Its summary runs, "So the word of the Lord grew and prevailed mightily."

(j) Act_19:21-41 ; Ac 20-28; this tells of the arrival of Paul in Rome and his imprisonment there. It ends with the picture of Paul "preaching the kingdom of God and teaching about the Lord Jesus Christ quite openly and unhindered."

This plan of Acts answers its most puzzling question, why does it finish where it does? It finishes with Paul in prison awaiting judgment. We would so much have liked to know what happened to him and the end is wrapped in mystery. But Luke stopped there because his purpose was accomplished; he had shown how Christianity began in Jerusalem and swept across the world until it reached Rome. A great New Testament scholar has said that the title of Acts might be, "How they brought the Good News from Jerusalem to Rome."

LukeSources

Luke was an historian, and the sources from which an historian draws his information is all important. Where then did Luke get his facts? In this connection Acts falls into two parts.

(i) There are the first fifteen chapters, of whose events Luke had no personal knowledge. He very likely had access to two sources.

(a) There were the records of the local churches. They may never have been set down in writing but the churches had their stories. In this section we can distinguish three records. There is the record of the Jerusalem church which we find in Ac 1-5 and in Ac 15-16. There is the record of the church at Caesarea which covers Act_8:26-40 , Act_9:31-43 and Act_10:1-48 . There is the record of the church at Antioch which includes Act_11:19-30 , Act_12:25 , Ac 13 and Act_14:1-28 .

(b) Very likely there were cycles of stories which were the Acts of Peter, the Acts of John, the Acts of Philip and the Acts of Stephen. Beyond a doubt Lukefriendship with Paul would bring him into touch with all the great men of all the churches and all their stories would be at his disposal.

(ii) There is Ac 16-28. Of much of this section Luke had personal knowledge. When we read Acts carefully we notice a strange thing. Most of the time Lukenarrative is in the third person plural; but in certain passages it changes over to the first person plural and "they" becomes "we". The "we" passages are as follows--Acts 16:10-17; Act_20:5-16 ; Act_21:1-18 ; Ac 27 ; Act_28:1-16 . On all these occasions Luke must have been present. He must have kept a travel diary and in these passages we have eye-witness accounts. As for the times when he was not present, many were the hours he must have spent in prison with Paul and many were the stories Paul must have told him. There can have been no great figure Luke did not know and in every case he must have got his story from someone who was there.

When we read Acts we may be quite sure that no historian ever had better sources or used his sources more accurately.

FURTHER READING

Acts

F. F. Bruce, The Book of Acts (NLC; E)

E. Haenchen, Die Apostelgeschichte (G)

F. J. Foakes Jackson and K. Lake, The Beginnings Of Christianity (A five-volume work; especially useful are Vol.

IV, The Commentary and Vol. V, Additional Notes)

W. Neil, The Acts of the Apostles (NCB; E)

Abbreviations

NCB: New Century Bible

NLC: New London Commentary

E: English Text

G: Greek Text

Barclay: Acts 13 (Chapter Introduction)

The First Missionary Journey (Act_13:1-3)

Sent Out By The Holy Spirit (Act_13:1-3 Continued)

Success In Cyprus (Act_13:4-12)

The Deserter (Act_13:13)

An Adventurous Journey For A Sick Man (Act_13:14-15)

The Preaching Of Paul (Act_13:16-41)

Trouble At Antioch (Act_13:42-52)

Constable: Acts (Book Introduction)

Introduction

Title

The title "Acts of the Apostles" is very ancient. The Anti-Marcionite Prologue to the Gospel of Luke (150-180 A.D.) contains the oldest reference to the book by this name. The title is a bit misleading, however, because the book contains only a few of the acts of some of the apostles, primarily Peter and Paul.

Writer

Two lines of argument lead to the conclusion that Luke, the friend, fellow missionary, and physician of Paul wrote this book under the inspiration of the Holy Spirit. First, there is the internal evidence, the passages written in the first person plural that can refer to Luke (16:10-40; 20:5-21:18; 27:1-28:16). Second, we have external evidence indicating that Luke wrote Acts. This evidence includes references by early church fathers,¹ comments in collections of New Testament books,² and editorial statements in early notes on certain New Testament books.³

Date and place of composition

The date of composition was probably in the early sixties, 60-62 A.D. In view of his emphases Luke probably would have mentioned several important events had they occurred by the time he wrote. These include the destruction of Jerusalem in 70 A.D., Paul's death in 68 A.D., and the Neronian persecution of Christians that began in 64 A.D.

We do not know for sure where Luke was when he wrote Acts. Perhaps he composed it over a period of years drawing on various sources and then put it into its final form in Rome where Paul was in confinement for two years (28:30-31; 60-62 A.D.).

"Fortunately the intelligibility and value of the book are largely independent of a knowledge of the precise situation in which it was written. While the finer points of the interpretation of Acts can still cause intense discussion among scholars, the essential themes of the book are basically clear and simple."⁴

Scope

The events recorded in Acts cover a period of about 30 years beginning with the Lord's ascension in 33 A.D. to Paul's two-year Roman house arrest that ended about 62 A.D.⁵

Purpose

There seems to have been a three-fold purpose for the writing of Acts. As with the other books of the Bible that record history in narrative form, certainly the Holy Spirit had a historical purpose.⁶ He intended to provide an inspired record of selected events that show the spread of the gospel and the church. They branched out from Jerusalem, the center of Judaism where the church began, to Rome, the uttermost part of the Gentile earth.

"Streeter suggested that an alternative title for the book of Acts might be The Road to Rome', for this is indeed the significance of Luke's work. Whatever minor motifs Luke had in mind, such as the establishment of Christianity in men's minds as a constructive and not destructive element in the social order, his main concern was to show that, in God's plan for the renewal of the life of mankind, Jerusalem, the heart of old Israel, was the goal of Stage I [i.e., the Book of Luke], while Rome, the centre of the world, was the goal of Stage II [i.e., the Book of Acts]."⁷

However the fact that Luke included what he did and omitted much other historical data indicates a second theological purpose. He showed how the plans and purposes of God were working out through history. In particular he showed how Jesus Christ was faithfully and irresistibly building His church (Matt. 16:18).⁸ This involved clarifying how God's dealings with humankind had taken a different course because of the Jews' rejection of their Messiah.

Third, Luke evidently had an apologetic purpose in writing. He frequently pointed out the relationship of the church to the Roman state by referring to many Roman officials not one of whom opposed Christianity because of its doctrines or practices. This would have made Acts a powerful defensive tool for the early Christians in their struggle to survive in a hostile pagan environment.⁹

". . . the Acts is to be seen in close literary association with the Gospel [of Luke]. They form two parts of one work, conceived in its final form as a unity, whether or not the original composition of the Gospel took place independently of the plan to produce the two-part work. Although there are other examples of literary compositions in two parts (Josephus, Contra Apionem, is one of the nearest parallels to Luke-Acts in time and cultural context), Luke's work appears to be unique among Christian writings and to have no close secular precedents in its combination of the stories of a religious leader and of his followers."¹⁰

". . . Luke in Acts is not merely concerned to draw a link between the time of Jesus and the time of the early church, as is commonly noticed, but also between the time of Israel and the time of Jesus and His church. Acts insists that the God who was at work in the history of his ancient people, Israel, bringing them salvation, is the same God who is at work in the church."¹¹

Unique features

Acts is the only New Testament book that continues the history begun in the Gospels. It is also an indispensable historical record for understanding the Apostle Paul's epistles; without it we could not understand some of the things he wrote. It is the only Bible book that records the historical transition from Judaism to Christianity. It provides basic information about and insight into the early church. And it challenges every modern Christian.¹²

Structure

Longenecker identified five phenomena about the structure of Acts that the reader needs to recognize to appreciate what Luke sought to communicate.

"1. It begins, like the [Third] Gospel, with an introductory section of distinctly Lukan cast dealing with the constitutive events of the Christian mission (1:1-2:41) before it sets forth the advances of the gospel in Jerusalem, and in all Judea and Samaria, and to the ends of the earth' (1:7).

"2. This introductory section is followed by what appears to be a thematic statement (2:42-47). This material, while often viewed as a summary of what precedes, most probably serves as the thesis paragraph for what follows.

"3. In his presentation of the advance of the Christian mission, Luke follows an essentially geographical outline that moves from Jerusalem (2:42-6:7), through Judea and Samaria (6:8-9:31), on into Palestine-Syria (9:32-12:24), then to the Gentiles in the eastern part of the Roman Empire (12:25-19:20), and finally culminates in Paul's defenses and the entrance of the gospel into Rome (19:21-28:31).

"4. In his presentation, Luke deliberately sets up a number of parallels between the ministry of Peter in the first half of Acts and that of Paul in the last half.¹³

"5. Luke includes six summary statements or progress reports' (6:7; 9:31; 12:24; 16:5; 19:20; and 28:31), each of which seems to conclude its own panel' of material.¹⁴

"Taking all these literary and structural features into account, we may conclude that Luke developed his material in Acts along the following lines:

"Introduction: The Constitutive Events of the Christian Mission (1:1-2:41)

Part I: The Christian Mission to the Jewish World (2:42-12:24)

Panel 1--The Earliest Days of the Church at Jerusalem (2:42-6:7)

Summary Statement: So the word of God spread. The number of disciples in Jerusalem increased rapidly, and a large number of priests became obedient to the faith' (6:7).

Panel 2--Critical Events in the Lives of Three Pivotal Figures (6:8-9:31)

Summary Statement: Then the church throughout Judea, Galilee and Samaria enjoyed a time of peace. It was strengthened; and encouraged by the Holy Spirit, it grew in numbers, living in the fear of the Lord' (9:31).

Panel 3--Advances of the Gospel in Palestine-Syria (9:32-12:24)

Summary Statement: But the word of God continued to increase and spread' (12:24).

Part II: The Christian Mission to the Gentile World (12:25-28:31)

Panel 4--The First Missionary Journey and the Jerusalem Council (12:25-16:5)

Summary Statement: So the churches were strengthened in the faith and grew daily in numbers' (16:5).

Panel 5--Wide Outreach Through Two Missionary Journeys (16:6-19:20)

Summary Statement: In this way the word of the Lord spread widely and grew in power' (19:20).

Panel 6--To Jerusalem and Thence to Rome (19:21-28:31)

Summary Statement: Boldly and without hindrance he preached the kingdom of God and taught about the Lord Jesus Christ' (28:31)."¹⁵

Message¹⁶

If I were to boil down to one sentence what the Book of Acts is in the Bible to teach us, I would say this.

The message of Acts is that the church of Jesus Christ is God's instrument to glorify Himself in the present age. The subject of the Book of Acts, what is its primary focus of attention, is the church of Jesus Christ.

Acts contains three major revelations regarding the church that I would like to point out.

The first of these concerns is the origin of the church. Jesus Christ created the church.

During His earthly ministry Jesus Christ prepared for the creation of the church. He instructed His disciples with truth they did not fully understand at the time, and He demonstrated for them life that they did not fully appreciate at the time (John 14:6). We have this record in the Gospels.

After His ascension Christ poured out His Holy Spirit on the day of Pentecost. This was the birthday of the church. The baptism of the Spirit did something God had never done before in history. It united believers with Christ in a new relationship as fellow members of the spiritual body of Christ (John 14:17). Believers then shared the life of Christ in a way never before experienced. God united them with Him. The same Spirit of God that indwelt Him now indwells us. The unity of the church is not external: what we believe (creeds), how we organize ourselves (polity), where we meet (culture), etc. It is internal: who indwells us. The basis of our unity in the church goes back to the origin of the church. It began when the Holy Spirit first baptized believers on the day of Pentecost (1 Cor. 12:13; Rom. 8:9).

The second major revelation of the church that we receive in Acts concerns the nature of the church. The church is one with Jesus Christ. That is its nature. It shares one life with its risen Lord.

In Luke's Gospel our writer presented Jesus Christ as the Head of a new race. As Adam was the head of one race, Christ is the last Adam, the Head of a new race. As Adam was the first man, Christ is the second man, the Head of a new race. As the First-born from the dead, Christ is the Head of a new race.

In Acts we see the new race springing from the First-born from the dead. We see the brotherhood of which Christ is the elder Brother. We see the body growing of which Christ is the Head. The spiritual bonds that unite the members of Christ's race are stronger than the physical bonds that unite the members of Adam's race (Matt. 12:47-50). The members of the new race are feeble, faulty, and foolish, but they possess the life of Christ. Christ is manifesting His life through those who have become partakers of His life by Holy Spirit baptism. The nature of the church is that it is one organic whole empowered by the life of Christ. The Holy Spirit has joined us organically to Christ.

The third major revelation of the church that Acts gives us concerns the function of the church. The function of the church is to be the instrument of Jesus Christ, His hands and feet and mouth, to carry out His will in the world. What is the will of Christ? Let me point out three things that Acts emphasizes.

The will of God is the imparting of life where there is death. Jesus Christ ministers divine life through His human instruments. We see Peter, Paul, and all God's other servants in Acts, doing the same kinds of things Jesus did when He walked this earth. They even did the same types of miracles. Christ by His Spirit was working through them (1:1-2). References to their being filled with the Spirit reflect Christ's control of these people as His instruments. He wants to impart life through us too.

The will of God is also the manifestation of light where there is darkness. The light of the gospel shines through Spirit filled believers to bring the lost into the light of God's presence. In Acts we see Christ through the Holy Spirit choosing the persons to whom the gospel would go. We see Him indicating the places where the gospel would reach. We see Him initiating the processes by which the gospel would penetrate the darkness caused by Satan. This is what Christ wants to do today too. He wants to manifest light through us.

Third, the will of God is the production of love where there is apathy, bitterness, and hatred. Christ's love reaches through believers, His instruments, by the Holy Spirit. It produces in the believer love for the Lord, love for the brethren, and love for the world. We see this illustrated in Acts. This is what Christ wants to do through us: produce love.

In summary, these are three great revelations of the church in Acts. As to its origin, Jesus Christ created it (Matt. 16:18). As to its nature, the church is one with Christ (1 Cor. 12:13). As to its function, the church is the instrument of Christ. Rom. 6:13 says, "Present yourselves to God . . . and your members as instruments of righteousness unto God."

Acts also warns us of three major antagonists facing the church.

The first of these is prejudice. Prejudice means prejudging, judging on the basis of limited information.

The outstanding example of this type of opposition in Acts is the unbelieving Jews. They refused to accept the witness of the Christians. They would not tolerate the evidence the Christians presented. They became the major enemies of the church as well as missing the blessings that could have been theirs if they had acknowledged their Messiah. The church faces the same opposition today (e.g., traditional concepts as opposed to Scriptural revelation).

The root cause of this problem is lack of confidence in the Holy Spirit. Prejudice says, "I do not trust what the Holy Spirit has said in Scripture." We must always interpret experience in the light of revelation, not the other way around.

The second antagonist the church faces that Acts identifies is personal interests. By this I mean the desire for something other than the will of God.

There are several examples of this peril in Acts. Ananias and Sapphira wanted a reputation for spirituality as well as spirituality. Simon Magus wanted a supernatural gift for personal glory as well as for the glory of God. Our flesh also tempts us to serve ourselves as well as God. This is compromise.

The root cause of this problem seems to me to be lack of passive yielding to the Holy Spirit. The Spirit does not fill or control us. We are doubleminded.

A third antagonist the church faces that we also see in Acts is pride.

Two men provide perhaps the outstanding examples of this peril: Felix and Agrippa. Their desire for personal prestige determined their response to God's will. Many a person's career goals and ego needs have limited God's use of him.

The cause of this problem is lack of active obedience to the Holy Spirit. When the Spirit through His Word says "Do this," and we refuse, it is because we set our wills against His. That is pride. We need to humble ourselves under the mighty hand of God. In chapter 10 Peter said, "Not me, Lord."

These are three major perils to the church corporately as well as to Christians individually. Luke has warned us of them in Acts. They are major obstacles to Christ's building His church in the world.

Acts also presents three major lessons for the church that it should always keep in view.

First, the church's passion must be the glory of God. This was the driving motive in the lives of Peter, Paul, and the other faithful missionaries and witnesses that Luke recorded in this book. Their passion was not their own personal safety or their physical comfort, or the opportunity to relieve the sufferings of others, or the desire to create better living conditions in the world. They subordinated all these to God's glory in their hearts. We too must commit ourselves to glorifying God above everything else personally and corporately. My goal for this course is that it will glorify God.

Second, the church's governing principle must be loyalty to Christ. Again, the leaders of the early church modelled this for us. They put Christ's interests before their own. They were singleminded in their living. This is the evidence of their being filled with the Spirit. Their primary commitment was to letting His life work in and through them, and to carrying out His work, not their own. How loyal are we to Christ individually and corporately? John the Baptist said, "He must increase, but I must decrease."

Third, the church's power must be the Holy Spirit. The constant references to prayer in Acts show us how conscious the early Christians were of their dependence on God's power. They did not go out in self-confidence but in God-confidence. They called on Him to reveal Christ's life in and through them (4:24-30). They called on Him to direct Christ's works in and through them (12:12; 20:36). We must not only be obedient and yielded to the Holy Spirit but also dependent on Him because He is our power individually and corporately (John 15:5). I'll be praying for you this semester. Please pray for me.

Finally I would like to leave you with three challenges that grow out of the emphases of Acts.

First, what is your motivation? Why do you do what you do? What motivated the Spirit filled believers in Acts was the desire that God get the glory above everything else. Who do you want to get the credit for what you do?

Second, what is your method? How do you do what you do? Our models in Acts cooperated with God so Christ could work through them by His Holy Spirit. This involved having confidence in His revelation, yielding to His will, obeying His Word, and depending on His Holy Spirit.

Third, what is your emphasis? What do you do? In Acts the leaders of the church gave priority to what is most important to God, not to what was most important to them personally. Furthermore they emphasized the essentials, not the incidentals. Let's not get so fascinated with the incidentals, such as how God manifested His power (healings, speaking in tongues, etc.), that we fail to give priority to the essentials. One essential is that He is powerful enough to do anything to accomplish His purposes. Let's give ourselves to the task before us wholeheartedly and enthusiastically (Matt. 28:19-20; Acts 1:8).

Constable: Acts (Outline)

Outline

I. The witness in Jerusalem 1:1-6:7

A. The founding of the church 1:1-2:46

1. The resumptive preface to the book 1:1-5

2. The command to witness 1:6-8

3. The ascension of Jesus 1:9-11

4. Jesus' appointment of a twelfth apostle 1:12-26

5. The birth of the church 2:1-41

6. The early state of the church 2:42-46

B. The expansion of the church in Jerusalem 3:1-6:7

1. External opposition 3:1-4:31

2. Internal compromise 4:32-5:11

3. Intensified external opposition 5:12-42

4. Internal conflict 6:1-7

II. The witness in Judea and Samaria 6:8-9:31

A. The martyrdom of Stephen 6:8-8:1a

1. Stephen's arrest 6:8-7:1

2. Stephen's address 7:2-53

3. Stephen's death 7:54-8:1a

B. The ministry of Philip 8:1b-40

1. The evangelization of Samaria 8:1b-25

2. Philip's ministry to the Ethiopian eunuch 8:26-40

C. The mission of Saul 9:1-31

1. Saul's conversion and calling 9:1-19a

2. Saul's initial conflicts 9:19b-30

3. The church at peace 9:31

III. The witness to the uttermost part of the earth 9:32-28:31

A. The extension of the church to Syrian Antioch 9:32-12:24

1. Peter's ministry in Lydda and Joppa 9:32-43

2. The conversion of Cornelius 10:1-11:18

3. The initiatives of the Antioch church 11:19-30

4. The persecution of the Jerusalem church 12:1-24

B. The extension of the church to Cyprus and Asia Minor 12:25-16:5

1. The divine appointment of Barnabas and Saul 12:25-13:3

2. The mission to Cyprus 13:4-12

3. The mission to Asia Minor 13:13-14:25

4. Paul and Barnabas' return to Antioch of Syria 14:26-28

5. The Jerusalem Council 15:1-35

6. The strengthening of the Gentile churches 15:36-16:5

C. The extension of the church to the Aegean shores 16:6-19:20

1. The call to Macedonia 16:6-10

2. The ministry in Macedonia 16:11-17:15

3. The ministry in Achaia 17:16-18:17

4. The beginning of ministry in Asia 18:18-22

5. The results of ministry in Asia 18:23-19:20

D. The extension of the church to Rome 19:21-28:31

1. Ministry on the way to Jerusalem 19:21-21:16

2. Ministry in Jerusalem 21:17-23:32

3. Ministry in Caesarea 23:33-26:32

4. Ministry on the way to Rome 27:1-28:15

5. Ministry in Rome 28:16-31

Constable: Acts

Acts

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_____. "A Theological Evaluation of the Prosperity Gospel." Bibliotheca Sacra 143:572 (October-December 1986):329-52.

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Copyright 2003 by Thomas L. Constable

Haydock: Acts (Book Introduction)

THE ACTS OF THE APOSTLES.

INTRODUCTION.

St. Luke, who had published his gospel, wrote also a second volume, which, from the first ages, hath been called the Acts of the Apostles. Not that we can look upon this work, as a history of what was done by all the apostles, who were dispersed in different nations; but we have here a short view of the first establishment of the Christian Church, a small part of St. Peter's preaching and actions, set down in the first twelve chapters, and a more particular account of St. Paul's apostolical labours, in the following chapters, for about thirty years, till the year 63, and the 4th year of Nero, where these acts end. (Witham) --- St. Luke, after giving us the history of the life, actions, miracles, sufferings, and instructions of Jesus Christ, in his gospel, here give us the life and actions of the apostles, the primitive Christians, and particularly all that relates to St. Paul, by way of an appendix. And what could he give more useful or more important to the Church, whether we consider the noble examples he offers for our imitation, or the excellent lessons for our improvement in spiritual wisdom? He describes in this book the accomplishment of many things that had been predicted by Jesus Christ, the descent of the Holy Ghost, the prodigious change effected in the minds and hearts of the apostles: we behold here the model of Christian perfection, in the lives of the first Christians, and the practice of the most eminent virtues, in the conduct of the blessed apostles; the miraculous operations of the holy Spirit, in the conversion of the Gentiles, and this wonder of wonders, the foundation of the holy Catholic Church, the establishment of the spiritual kingdom of God promised through all the inspired oracles, and the daily addition which the Lord made to his Church, of such as should be saved. (chap. 2. ver. 47. and chap. xv. ver. 5.) --- St. Luke has entitled this work, the Acts of the Apostles, that we may seek therein, says St. John Chrysostom, (tom. 5. hom. xii.) not so much the miracles that the apostles performed, as their good deeds, and eminent virtues. In appearing to give us a simple history, says St. Jerome, this holy physician furnishes us with as many remedies, to cure the maladies of our souls, as he gives us words for our instruction. (Ep. 103.) --- It is thought, that his principal design was to oppose to the false acts of the apostles, that were then in circulation, a true and authentic history of the actions of St. Peter and St. Paul. The Catholic Church has ever held this work in such great esteem, that it has not only superseded every pretended history of the kind, that preceded it, but also every ascititious one that has succeeded it. (St. Augustine, de consen. Evang. lib. iv. chap. 8.) --- It is very probable, that St. Luke wrote his acts at Rome, whilst he was near St. Paul, during the time of his confinement, for he remained with him till his deliverance. There can be no doubt that the work was written in Greek, and in a more pure and polished style, than we find in any other writings of the New Testament. St. Luke generally cites the Septuagint, apparently because he was ignorant of the Hebrew; and because, St. Paul more frequently having to preach to the Gentiles, preferred citing the sacred text in the language known in common, sooner than in Hebrew, which was understood by few. See St. Jerome, in Isai. vi. and again, tradit. Hebr. in Genes. 45. --- The Catholic Church has ever admitted this book into the canon of Scriptures; though many heretics, says St. Augustine, have rejected it. (ep. 253. and lib. de util. cred. 7.) St. John Chrysostom, (hom. i. in Acta) complains, that this book, in his time, was not sufficiently attended to, which he esteems as no less useful than the gospel itself. Erasmus, in his preface to the Acts, says, that he had, in the first instance, some notion of adding this book to St. Luke's gospel, as they are both addressed to the same person, and the Acts are not inconsiderable part of the sacred history; for, as the gospel shews the seed committed to the earth, and sown in the field, the Acts represent it as taking root, shooting up, and producing its fruit. --- The Acts have not uniformly held the same place in the Testament which they hold at present. Sometimes this book was inserted immediately before the book of Revelation, as St. Augustine and others insinuate. At other times, we find it between the epistles of St. Paul and the canonical epistles. Some persons express their surprise, that St. Luke, who was the inseparable companion of St. Paul, has not given the account of St. Paul's martyrdom. St. John Chrysostom (hom. i. in Acta) gives an excellent solution: "the apostles, and other apostolic men, wrote little, but did a great deal." The martyrdom of St. Paul, that took place in the public theatre of Rome itself, and before the eyes of all the Christians of this capital of the world, could not remain unknown, but the voyages and other circumstances of his life, too useful to the Church to be suffered to pass into oblivion, called for the exertions of St. Luke's eloquent pen, which, though admirably accommodated to an historic design, is not wholly free from Hebraisms, and Syriacisms. The Acts of the Apostles include the history of the infant Church, from the day of our Lord's ascension into heaven, till the deliverance of St. Paul, two years after his arrival at Rome, i.e. a space of thirty years, from the year 33, to the year 63 of Jesus Christ, or from the 19th year of Tiberius, till the 9th year of Nero. This golden book paints, as it were, the face of the primeval Christian Church; it places before our eyes the singular providence of God, in founding and protecting his Church, and how the apostles, (in spite of every opposition of the armed power of the whole world, to oppress the gospel,) without any foreign assistance of learning, credit, power, or expectation of any temporal advantages, but relying solely on the power of truth, and the virtue of the holy Spirit, laboured in the propagation of the faith, without intermission, till the power of God, under the ignominy of the cross, became eventually triumphant. See Wm. Whitfield Dakins, LL.D. in his prolegomena. --- It may be divided into four parts. In the first eight chapters, St. Luke gives the origin and progress of the Christian Church among the Jews. From the 9th to the 16th, he shews how widely it was spread among the Gentiles: from the 16th to the 20th, the diverse peregrinations of St. Paul, till his last journey to Jerusalem: and from the 20th to the end, with what patience he underwent innumerable sufferings, trials, and indignities, with what magnanimity he had head against the violent surges of persecution, and his astonishing equanimity under every possible calamity. --- This account, which is not continued beyond his two years' imprisonment in Rome, contains a general sketch of the history of the Church during the epoch it describes of thirty years. The leading facts therein contained are, the choice of Matthias to be an apostles, in the room of Judas; the descent of the Holy Ghost on the day of Pentecost; the preaching, miracles, and sufferings of the apostles at Jerusalem; the conversion of St. Paul; the call of Cornelius, the first Gentile convert; the persecution of the Christians by Herod Agrippa; the preaching of Paul and Barnabas to the Gentiles, by the express command of the Holy Ghost; the decree made at Jerusalem, declaring that circumcision, and a conformity to other Jewish rites and ceremonies were not necessary in Gentile converts; the miraculous cures performed by the handkerchiefs and aprons which had only touched the body of St. Paul; whilst the latter part of the book is exclusively confined to the history of St. Paul, of whom, as we have already seen, St. Luke was the constant companion for several years. --- The place of its publication is doubtful. A learned prelate advances, that the probability appears to be in favour of Greece, though some contend for Alexandria, in Egypt. This latter opinion rests upon the subscriptions at the end of some Greek manuscripts, and of the copies of the Syriac version; but the best critics think, that these subscriptions, which are also affixed to other books of the New Testament, deserve but little weight; and in this case they are not supported by any ancient authority. But the sentiment of this learned prelate, does not bias the opinion we gave at the beginning, and which we find confirmed by Alban Butler, in his life of St. Luke, vol. x. p. 432. where he says, "that St. Luke attended St. Paul at Rome, whither he was sent prisoner from Jerusalem in 61. The apostle remained there two years in chains; but was permitted to live in a house which he hired, though under the custody of a constant guard; and there he preached to those who daily resorted to hear him. From ancient writings and monuments belonging to the Church of St. Mary in via lata, which is an ancient title of a Cardinal Deacon, Boronius, in his Annals ad. an. 55. and Arringhi, in his Roma Subterranea, lib. iii, chap. 41. tell us, that this Church was built upon the spot where St. Paul then lodged, and where St. Luke wrote the Acts of the Apostles."

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Gill: Acts (Book Introduction)

INTRODUCTION TO ACTS

This book, in some copies, is called, "The Acts of the holy Apostles". It contains an history of the ministry and miracles of the apostles of Christ, and is a sort of a journal of their actions, from whence it takes its name. It begins at the ascension of Christ, and reaches to the imprisonment of the Apostle Paul at Rome; and is a history of upwards of thirty years: it gives an account of the first Gospel church at Jerusalem, and of the progress of the Gospel there, and in Judea, by the means of all the apostles, and particularly Peter, the minister of the circumcision, and who also first opened the door of faith to the Gentiles: it shows how the Gospel went forth from Jerusalem, and was spread in the Gentile world, especially by the Apostle Paul, whose companion Luke was, that was the writer of this book; for that it was written by him is very evident from the beginning of it, it being dedicated to the same person his Gospel is, and of which he makes mention; and in the Complutensian edition the book is called, "The Acts of the Apostles of Saint Luke the Evangelist"; and so the title of it in the Syriac version is, "the Book of the Acts: that is, the history of the blessed apostles, which my Lord Luke the Evangelist collected for the saints". It was by him written in the Greek language; and we are told ^a, that there was a version of it into the Hebrew language, and which was laid up in the library of the Jews at Tiberias; and is cited by R. Azarias ^b under the name of twlweph, "the Acts": of the authority of this book there has been no doubt, among the ancients, only Cerinthus the heretic endeavoured to discredit it; and it was not received by another sort of heretics called Severiani, from Severus, a disciple of Tatian ^c. It is a most excellent and useful work, showing the first planting of Christianity, and of Christian churches, both among the Jews and Gentiles; the spread and progress of the Gospel in several parts of the world; what sufferings the apostles endured for the sake of it; and with what patience and courage they bore them; and what success attended them; and is a standing proof and confirmation of the Christian religion.

College: Acts (Book Introduction)

INTRODUCTION

As early as the second century the title "The Acts of the Apostles" was given to this document. Before that time the work probably circulated with its companion volume, "The Gospel of Luke." When the other three Gospels were collected and the New Testament was formed, The Gospel of Luke and The Acts of the Apostles were separated. Both were included in the New Testament as books of history.

AUTHORSHIP

Like the Third Gospel, the Book of Acts does not identify its author. Evidence must be gathered, therefore, from both within the document itself and from references to the document in early church history.

The strongest evidence within the Book of Acts is its Prologue (1:1-3). When the Prologue of Acts is compared with the Prologue of the Third Gospel (1:1-4), the similarities are striking. Both books mention the name Theophilus as the recipient. Acts refers to "the former book," implying that the Third Gospel is that book. Acts also intends to begin the story at the point that the Third Gospel ends it-the ascension of Christ. The style of Greek used in both cases is polished and formal. The implication that both works were written by the same author is unavoidable.

In addition, the passages in Acts which use the pronoun "we" imply an eyewitness account. Appearing toward the end of Acts, these passages give the impression that whoever was writing the book was also present when some of the recorded events took place. It seems that the author makes himself a companion of Paul at these points in the narrative (Acts 16:10-17; 20:5-21:18; 27:1-28:16). At other points in the record the author was content to use "they" in describing events.

Inevitably, then, the question of authorship focuses on Paul's traveling companions. Because some of the "we" sections overlap with Paul's years in prison at both Caesarea and Rome, the companions who were with him at that time become prime candidates. When Paul wrote the letters to Philemon and to the Colossians from prison, Luke was one of the companions Paul mentioned (Phlm 23-24; Col 4:10-17).

Another line of reasoning was proposed by W.K. Hobart in 1882. He analyzed the vocabulary of Acts and concluded that the language indicated that the author of Acts was a physician. This proposal did not survive the scrutiny of scholarship for long. By 1920 H.J. Cadbury offered a study which showed that much of the language which Hobart considered "technical" medical terminology was in use by such nonmedical writers as Josephus, Plutarch, and Lucian. The most that can be said for this evidence today is that the terminology of Acts is compatible with authorship by a person with a medical background.

These pieces of evidence are consistent with the external evidence. Though references to The Acts of the Apostles do not appear as early in the church fathers as do references to other books of the New Testament, they do appear nonetheless. Diognetus (A.D. 130) and The Didache (A.D. 140) allude to the work, as does The Epistle of the Churches of Vienne and Lyons (A.D. 177), according to Eusebius. The latter source quotes the words of Stephen's prayer in which he asks that his accusers not have their sin charged against them ( Ecclesiastical History V.2). Similarly, Irenaeus (A.D. 180), Clement of Alexandria (A.D. 190), Tertullian (A.D. 200), and Eusebius (A.D. 325) quote from Acts without naming their source.

In addition to this evidence, many early church writers refer to the Third Gospel as written by Luke. This is important since the internal evidence makes the author of the Third Gospel the same as the author of Acts. Such testimony comes from the Muratorian Canon (A.D. 170). Irenaeus, Clement of Alexandria, Tertullian, and Jerome, on the other hand, speak directly of Acts as written by Luke.

Much attention has also been given to the sources used by Luke in writing Acts. Harnack was the primary scholar who promoted the position that underlying Acts are several sources. He argued that one could detect first an "Antioch" source, then a second source describing Paul's conversion, and finally a third source which contained the "Jerusalem Caesarean" tradition. This third source, he said, was actually two sources blended together, one more reliable than the other.

Harnack's proposals ran into trouble on a couple of counts. His approach seemed dominated by a rationalism which excised the miraculous from the text. In addition his theories about the parallels between the two "Jerusalem Caesarean" sources did not hold up under the scrutiny of Joachim Jeremias and others.

Another proposal regarding written sources for Acts came from C.C. Torrey. He argued that an Aramaic source was used in the composition of Acts 1-15, but absent from Acts 16-28. This argument was made on the basis of Semitisms which he found in these earlier chapters. Later scholars argued that these terms and phrases are best explained as coming from the Septuagint or the synagogue.

Also among the possible sources for Acts are oral traditions. C.J. Hemer lists dozens of passages which he thinks are best explained as deriving from reports passed along verbally to Luke.

In recent years scholars have been far more interested in Luke as a writer and theologian than as a compiler of sources. In some cases studies have concentrated on comparing Luke's style with other ancient writers.

With the work of Hans Conzelmann in 1953 the emphasis on Luke's theology as reflected in Acts became pronounced. This perspective continues to dominate scholarly discussions today. One problem with this perspective is that it frequently ignores or denies the value of Acts as a historical record of events in the early church.

DATE OF WRITING

Acts 1:1 indicates that Luke wanted Acts to serve as the second volume of a two-volume work. For this reason Acts must be dated at the same time or later than the Gospel of Luke. The earliest dates that scholars assign to Luke are in the late 50s. Festus had already ascended to power when Acts was written, an event which is dated in A.D. 60. These boundaries fix the earliest date for Acts.

The real question is how late can Acts be dated. Some radical Bible critics have dated Acts as late as A.D. 115-130. This date reduces the chances that Luke was the author. Many scholars fix the date between A.D. 70-80. The reasons often given for this date have to do with the subject matter of Luke's Gospel, especially Luke 21:5-38. In these verses Jesus speaks of the destruction of Jerusalem. His description is so vivid that many scholars believe Luke must have recorded it after the event had occurred in A.D. 70.

One question which must arise in discussing the date of Acts has to do with the last verses of the Book. Acts closes with a description of the Apostle Paul under house-arrest in Rome. He was taken there to stand trial before Caesar. The account ends by noting that he remained there "two whole years," preaching the gospel as he waited for his accusers to arrive. Tradition indicates that he was martyred in Rome during the reign of Nero (A.D. 54-68). The question to be answered is whether Paul was martyred during this Roman imprisonment. If so, why didn't Luke record Paul's death in Acts? Is the absence of any word on Paul's death significant? Was Luke avoiding the issue in order to preserve his focus on the victorious progress of the church? If so, maybe Acts was meant to end at this point in the story. This would allow for Acts to be written later than the year of Paul's death. The date of writing could then be fixed somewhere between A.D. 70-80.

On the other hand, it may be that Luke does not record Paul's death because it had not occurred when he wrote Acts, meaning that the dating of Acts would be earlier. If Luke finished Acts before Paul's death occurred, the work must be dated somewhere in the early or mid 60s. Church tradition (especially Jerome and Eusebius) dates Paul's martyrdom in Rome around A.D. 67-68. Many scholars believe, however, that Paul was released from his house-arrest described in Acts 28. They argue that he resumed his missionary travels until the day he was once again arrested and taken to Rome. They also contend that the Pastoral letters (1, 2 Timothy and Titus) were written before this second imprisonment. If this is true, then Acts may have been written at the end of Paul's first imprisonment, or about A.D. 63.

THEME OF ACTS

Acts opens with a statement from Jesus which seems to set the tone for the entire work. Jesus promises the Apostles that they will receive power in the form of the Holy Spirit (see 1:8). He then tells them that they will be his "witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth" (NIV). This theme of being a witness for the gospel is carried throughout the Book of Acts. Consider the following verses in Acts:

1:22 - the replacement for Judas had to be a witness of Christ's resurrection

2:32 - Peter's sermon on Pentecost emphasized that the apostles were witnesses of the resurrection

3:15 - after healing the beggar Peter proclaimed the resurrected Christ and that the apostles were witnesses

4:20 - the apostles told the Jewish authorities they could not help proclaiming what they had seen and heard

5:32 - when the apostles were again persecuted they said they must obey God because they were witnesses along with the Holy Spirit

8:25 - Peter and John went to Samaria where they "testified and proclaimed the word of the Lord"

10:39 - Peter proclaimed to Cornelius that he was a witness to the ministry of Jesus

13:31 - Paul told the crowd in Pisidian Antioch that Jesus' followers had witnessed Christ's resurrection

22:15 - Ananias went to Paul with the message that Paul would be a witness to all men of what he had seen and heard

23:11 - God appeared to Paul encouraging him that he would testify in Rome concerning the Lord These references do not include the numerous passages in which individuals are found witnessing falsely (e.g., 6:13; 7:58; 24:1; 25:7).

As the witnesses for Christ carried the gospel toward the far reaches of the world, the church advanced everywhere. This theme is also important in Acts. The expansion of the church is presented in a historical context. Luke even dates some of the events in his record by using key Roman names and events as reference points (see 12:1, 19; 18:12; 23:24; 24:24; 25:1, 23).

As Acts 1:8 indicates, Luke shows how the gospel prevailed wherever it was proclaimed. In Jerusalem, huge numbers were baptized on the Day of Pentecost. Later, thousands were added (4:4), even though the believers were being persecuted by the Jewish authorities. Such incidents as the striking down of Ananias and Sapphira and the dissension over the ministry to Hellenistic widows did not slow down the rapid increase of converts to the gospel (5:14; 6:1,7).

Beyond the walls of Jerusalem, the gospel also found fertile ground for growth. After the conversion of Saul of Tarsus, the church in Judea, Galilee, and Samaria experienced peace and saw its numbers increasing (9:31). Peter's work in Lydda bore rich fruit (9:35) and his raising of Tabitha in Joppa brought many to believe in the Lord (9:42).

The ever-widening influence of the gospel was felt beyond Judea and Samaria as well. Antioch saw increasing numbers of believers, especially among the Gentile populations (11:21,24). The cities of southern Galatia felt the gospel's impact as Paul and Barnabas evangelized in places like Lystra, Iconium, and Derbe (see 14:1,21). Later, Paul and Silas revisited these cities and more growth came (see 16:5). On this same missionary journey Paul and Silas even crossed into Macedonia where the results were the same (see 17:12). The gospel continued to conquer hearts and minds for Christ with each passing day.

Through all of Luke's record, the role of the Holy Spirit is highlighted. From the Day of Pentecost when he was poured out (see 2:14ff), the Spirit was essential to God's purposes for the proclamation of the gospel. When the men were chosen to administer the benevolence to widows, Stephen was appointed because he was a man full of "faith and of the Holy Spirit" (see 6:5). In Samaria the new converts received a visit from the apostles who placed their hands on them, granting them the power of the Holy Spirit (see 8:17). This was a power which Simon the Sorcerer wanted to buy (see 8:18). Philip heard from the Spirit that he was to go to the chariot of the Ethiopian (see 8:29). While Peter was preaching to Cornelius, the Holy Spirit came on the listeners, interrupting Peter's address (see 10:44). Barnabas and Saul were first selected as missionaries at Antioch when the Spirit spoke to the church (see 13:2). Their travels were guided by the Holy Spirit (see 16:7) and in Ephesus Paul rebaptized believers who had not received the Spirit (see 19:1-7). When Paul addressed the Ephesian elders, he reminded them that they had become leaders because of the Spirit's ministry (see 21:28).

While Acts emphasizes that the apostles received the power of the Spirit (1:8), it also emphasizes how they used this power. They faithfully bore witness for Christ. Acts underscores the work of the apostles, or at least some of the apostles. Roughly speaking, Acts 1-12 focuses on the work of the Apostle Peter. His role in the choosing of a successor for Judas (see 1:15ff) and the preaching on the Day of Pentecost (see 2:14ff) open the book. Almost every chapter which follows contains some report on the work of Peter. He and John heal the lame man (see 3:1-10), and then stand before the Sanhedrin (see 4:1-22). He confronts Ananias and Sapphira (see 5:1-11) and Simon the Sorcerer (see 8:9-25). He experiences the vision which results in the preaching to Cornelius and the conversion of his family (see 10:9-48). He then defends his actions before the church leaders in Jerusalem (see 11:1-18). Finally, he miraculously escapes imprisonment by Herod (see 12:1-19).

With Acts 13 the spotlight shifts to the Apostle Paul. Paul and Barnabas are sent from Antioch as missionaries (see 13:2). Their report at the Jerusalem conference is crucial (see 15:12), and though they cannot agree about John Mark, a second missionary journey is undertaken by Paul and Silas (see 15:40). The second journey is followed immediately by a third (see 18:23), and then comes the account of Paul's tragic visit to Jerusalem and his arrest in the temple (see 21:30). The rest of the book describes the series of hearings Paul endures and his transport to Caesarea and on to Rome. Paul's ministry as a Roman prisoner is the focus of the final comment in Acts. For two whole years Paul stayed there in his own rented house and welcomed all who came to see him. Boldly and without hindrance he preached the kingdom of God and taught about the Lord Jesus Christ (28:30-31).

THE PURPOSE OF ACTS

For years scholars have puzzled over why Luke produced Acts. Comparing the opening of Acts with that of Luke's Gospel shows that a particular disciple named Theophilus was central to Luke's motives. Was he a new convert? Was he a wealthy patron? Was he an influential Christian? These questions have no obvious answer.

Luke implies in the opening of the gospel that he had carefully researched his material (see Luke 1:1-4). He was concerned to provide a proper sequence of events. He shows awareness of other accounts which have been written concerning Jesus.

One purpose often noted is a historical one. Luke wanted to provide a historical record of the events of Jesus' life and the progress of the first-century church. Though some scholars argue that his reasons had to do with his concerns about the return of Christ, it is possible that he saw the end of the age of the apostles coming. Perhaps Luke wanted a written record of the apostles' work in carrying on the ministry of Jesus.

The immediate purpose of Luke may be indicated in his words in the opening of the gospel. He tells Theophilus that he writes so that this believer will "know the certainty of the things" he had been taught (1:4). This comment may indicate that the two-volume work was meant for Christian instruction.

The apologetic value of Acts has often been noted. Some have wondered if Luke's work was intended to serve as a defense-brief for the Apostle Paul as he stood before Caesar. The problem with this suggestion is that Luke includes so much material that has nothing to do with Paul's defense. Why would he include the birth, ministry, death, and resurrection of the Lord? Why would he focus on the Apostle Peter in the early chapters of Acts? Acts would be very tedious reading if the main purpose were a defense of Paul.

Nevertheless, it is true that much of Acts emphasizes that the believers posed no threat to the Roman empire. When the apostles are summoned before the Jerusalem authorities, their only crime is healing the lame man (see 3:1ff). When Stephen is martyred, his only fault is his zeal for the faith (see 6:8ff). Peter's imprisonment at the hands of Herod Agrippa I is due to no fault of the Apostle (see 12:1ff). Paul's hearing before Gallio is a matter of questions about the Jewish Law (see 18:12-16). The series of trials experienced by Paul repeatedly emphasizes his innocence (see 21:29; 23:29; 24:27; 25:19; 26:31). The cumulative effect of these statements establishes that the church was never any real threat to Caesar.

Beyond these purposes, Acts has a theological purpose. Luke intends to show how the apostles began the work Jesus initiated on the earth. Acts 1:1 describes Luke's Gospel as an account of "all that Jesus began to do and to teach." Acts intends to describe how the apostles continued this work of Jesus. The Gospel begins in Jerusalem and fans out over the whole Roman world to the Imperial City itself. The salvation of the Lord is, in Paul's language, "first for the Jew, then for the Gentile" (Rom. 1:16). Acts records how God used human means to send out the divine message of salvation in Christ.

THE HISTORICITY OF ACTS

Concerning the historical accuracy of the Book of Acts modern scholarship appears to be at an impasse. Questions have been raised for years about Luke's account of events. Many of the questions have been aimed at the portrait of Paul which is presented in Acts. Since the days of F.C. Baur and the Tübingen school, the issue of how Paul is presented in Acts as compared with the Pauline letters has been prominent among scholars who study Acts. The result has been a series of scholars who cast doubts upon the historical accuracy of Acts.

Drawing much of this attention has been the relationship between Acts and Galatians. Especially important to scholars are such topics as the number of visits Paul made to Jerusalem, the description of the debate about circumcision, the matter of Paul's relationship to the other apostles, the position of Paul regarding the "apostolic decrees" (see 15:19-20), and other matters relating to Paul's association with the Jerusalem leaders. In addition questions have been raised about Paul's portrait in Acts as an apostle who would carry the decrees from church to church when he says nothing of them in his letters to some of the same churches. Also a problem is the fact that Acts is silent with regard to any of these letters Paul was addressing to the churches, even though he wrote during the very time covered in Acts. Beyond this strange silence is the other important event in Paul's ministry about which Acts is so quiet-the collection for the believers in Judea (see 1 Cor 16:1-4; Rom 15:23-33).

These differences have caused some scholars to speak of the "Lucan Paul" in contrast to the "Paul of the epistles." Another scholar explains the difference (in the tradition of Baur) by referring to the "Paulinism of Acts." Luke is viewed not as a historian recording events in the ministry of Paul, but as a theologian who carefully constructs a historical explanation of Paul even if it is at odds with historical reality. The Pauline speeches of Acts, in particular, are viewed as fabrications of Luke's theological genius, motivated by the need to present Paul in terms which agree with his own theological perspective.

For many scholars, then, Acts is regarded as so preoccupied with theological concerns as to render it suspect as a historical report of events in the life of the first-century church. In the late nineteenth and early twentieth centuries this skepticism was met with a wave of scholars who resisted such a pessimistic assessment of the historicity of Acts. Such scholars as James Smith, Henry Alford, J.B. Lightfoot, F.W. Farrar, R.B. Rackham, William Ramsay, Theodor Zahn, Adolf Harnack, Arthur McGiffert, C.C. Torrey, and H.J. Cadbury found more reasons for confidence in the historical value of Acts. The impact of Martin Dibelius, however, was decisive. His critical studies of Acts produced a significant trend toward the conclusion that Acts should be understood in terms of descriptive theology rather than history. Hans Conzelmann and Ernst Haenchen were instrumental in systematically applying the approach of Dibelius to the text of Acts. Thus a powerful stream of thought continues to influence scholars who study Acts for the purpose of clarifying the theological tendencies of early church teaching, while dismissing the historical contribution of the work.

These trends have been called into question in recent years by such scholars as F.F. Bruce, I.H. Marshall, Martin Hengel, and C.J. Hemer. But no consensus among scholars has been reached. To some extent, then, the study of Acts advances on two entirely different (if not always unrelated) tracks. Work goes on in the effort to understand the theological tendencies which shape Luke's production of the Book of Acts. At the same time other scholars look to historical and archaeological studies as potential sources for additional help in comprehending the contribution Acts makes to the historical picture of the emerging church of the first century.

Whenever scholars from the Restoration Movement have engaged in major studies of Acts, the issue of the historicity of the Book has been dominant. Alexander Campbell's Acts of the Apostles is largely a grammatical analysis of the text of Acts, but the historicity of Luke's work is assumed throughout. J.W. McGarvey's New Commentary on Acts of Apostles not only proceeds on the presupposition that Acts can be trusted as a historical representation of the events it records, but argues the point against such "infidel" scholars as Baur and Zeller. Another commentary was produced in 1896, this time by David Lipscomb. His work makes theology the primary focus, but once again the issue of the historical credibility of Acts is central.

More recent volumes have appeared which offer the same balance. H. Leo Boles produced his commentary in 1941, a study which follows in the same tradition. Don DeWelt's commentary appeared in 1958, and it is stamped with a devotional and didactic quality that makes the message of Acts practical for the believer, yet it never compromises on the assumption that Acts is reliable as a historical account. Finally, the work of Gareth Reese was pivotal. His New Testament History: A Critical and Exegetical Commentary on the Book of Acts is from the very start a work which argues the case for the historicity of Acts. With full awareness of the challenges from the Bible critics, Reese builds his case for the credibility of Luke's account of these events.

In this commentary our approach is to appreciate the theological motivations of Luke's work while not rejecting this record as the most valuable source we have regarding the developing church. Our confidence does not rest entirely on the fact that Luke's abilities as a historian have proven to be convincing. We also believe in the promise of the Lord to direct his servant into all truth.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

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Miles, Gary and Garry Trompf. "Luke and Antiphon: The Theology of Acts 27-28 in the Light of Pagan Beliefs about Divine Retribution, Pollution, and Shipwreck." HTR 69 (1976): 259-267.

Nash, Donald. "For the Remission of Sin." ChrSt (3-30-75): 270-272.

Palmer, Darryl. "Acts and the Historical Monograph." TB 43 (1992): 373-388.

Parrat, J.K. "The Rebaptism of the Ephesian Disciples." ExpT (1968): 182-183.

Parker, Pierson. "Once More, Acts and Galatians." JBL 36 (1967): 175-182.

Rapuano, Yehudah. "Did Philip Baptize the Eunuch at Ein Yael?" BAR (1990): 44-49.

Scott, J.J. "Stephen's Speech: A Possible Model for Luke's Historical Method?" JETS 17 (1974): 91-97.

. "The Cornelius Incident in the Light of Its Jewish Setting." JETS 34 (1991): 475-484.

Slater, Thomas. "The Possible Influence of LXX Exodus 20:11 on Acts 14:15." AUSS 30 (1992): 151-152.

Stagg, Frank. "The Unhindered Gospel." RevEx 71 (1974): 451-462.

Stein, Robert. "The Relationship of Galatians 2:1-10 and Acts 15:1-35: Two Neglected Arguments." JETS 17 (1974): 239-242.

Stoops, Jr., R.F. "Riot and Assembly: The Social Context of Acts 19:23-41." JBL 108 (1989): 73-91.

Talbert, Charles. "The Place of the Resurrection in the Theology of Luke." Int 46 (1992): 19-30.

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-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

AUSS . . . Andrews University Seminary Studies

BA . . . Biblical Archaeology

BAR . . . Biblical Archaeology Review

BiblThecSac . . . Bibliotheca Sacra

BJRL . . . Bulletin of the John Rylands Library

BTr . . . Bible Translator

ChrSt . . . Christian Standard

ed. . . . edited by

EQ . . . Evangelical Quarterly

ExpT . . . Expository Times

HTR . . . Harvard Theological Review

JBL . . . Journal of Biblical Literature

JSNT . . . Journal of Studies in the New Testament

JETS . . . Journal of the Evangelical Theological Society

JTS . . . Journal of Theological Studies

n. . . . note

NovT . . . Novum Testamentum

RevEx . . . Review and Expositor

TB . . . Tyndale Bulletin

TDNT . . . Theological Dictionary of the New Testament

TS . . . Theological Studies

trans . . . translated by

WThJ . . . Westminster Theological Journal

-College Press New Testament Commentary: with the NIV

College: Acts (Outline)

OUTLINE

I. THE CHURCH IN JERUSALEM - 1:1-8:1a

A. INTRODUCTION OF THE BOOK - 1:1-3

B. THE COMMISSIONING OF THE APOSTLES - 1:4-8

C. THE ASCENSION OF CHRIST - 1:9-11

D. WAITING FOR THE HOLY SPIRIT - 1:12-14

E. THE REPLACEMENT OF JUDAS ISCARIOT - 1:15-26

F. THE DAY OF PENTECOST - 2:1-47

1. The Apostles Baptized with the Holy Spirit - 2:1-4

2. The Amazement of the Crowd - 2:5-13

3. The Sermon of Peter - 2:14-36

a. The Promise of Joel - 2:14-21

b. The Proclamation of Jesus' Resurrection - 2:22-28

c. Jesus the Lord and Messiah - 2:29-36

4. The Call to Repentance - 2:37-40

5. The First Church - 2:41-47

G. THE HEALING OF THE LAME MAN AND ITS CONSEQUENCES - 3:1-4:31

1. A Cripple Cured - 3:1-10

2. Peter's Address in Solomon's Colonnade - 3:11-26

a. The Power of Jesus' Name - 3:11-16

b. The Call to Repentance - 3:17-21

c. The Witness of the Prophets - 3:22-26

3. The Arrest of Peter and John - 4:1-4

4. Peter and John before the Sanhedrin - 4:5-12

5. The Debate in the Sanhedrin - 4:13-17

6. The Prohibition against Preaching Christ - 4:18-22

7. The Release of Peter and John - 4:23-31

a. Their Reunion with the Twelve - 4:23

b. Their Prayer for Boldness - 4:24-30

c. Their Power from the Holy Spirit - 4:31

H. THE UNITY AND GENEROSITY OF THE EARLY CHURCH - 4:32-5:16

1. The Sharing of Material Possessions by Believers - 4:32-35

2. The Example of Barnabas - 4:36-37

3. The Deceit of Ananias and Sapphira - 5:1-11

4. The Signs and Wonders from the Apostles - 5:12-16

I. THE ARREST OF THE APOSTLES - 5:17-42

1. The Imprisonment of the Apostles - 5:17-26

2. The Apostles before the Sanhedrin - 5:27-40

3. The Continued Witness of the Apostles - 5:41-42

J. THE CHOOSING OF THE SEVEN DEACONS - 6:1-7

K. THE ARREST, TRIAL, AND STONING OF STEPHEN - 6:8-8:1a

1. False Accusations Against Him - 6:8-15

2. Stephen's Defense - 7:1-53

a. The Old Testament Patriarchs - 7:1-8

b. Israel in Egypt - 7:9-19

c. Early Days of Moses - 7:20-29

d. The Call of Moses - 7:30-34

e. The Wilderness Wanderings - 7:35-43

f. The Tabernacle and the Temple - 7:44-50

g. The Personal Application - 7:51-53

h. The Final Witness of Stephen - 7:54-56

i. The Death of Stephen - 7:57-60

j. The Consent of Saul - 8:1a

II. THE CHURCH IN JUDEA AND SAMARIA - 8:1b-12:25

A. PERSECUTION AND DISPERSION OF THE CHURCH - 8:1b-3

B. MINISTRY OF PHILIP - 8:4-40

1. Philip in Samaria - 8:4-8

2. The Conversion of Simon Magus - 8:9-13

3. The Visit of Peter and John to Samaria - 8:14-17

4. Peter's Condemnation of Simon's Offer to Pay for the Holy Spirit - 8:18-24

5. The Return of the Apostles to Jerusalem - 8:25

6. Philip and the Conversion of the Ethiopian - 8:26-40

C. THE CONVERSION OF SAUL OF TARSUS - 9:1-31

1. The Expedition of Saul to Damascus - 9:1-2

2. The Light and the Voice from Heaven - 9:3-7

3. The Entrance of Saul to Damascus - 9:8-9

4. The Commissioning of Ananias to Visit Saul - 9:10-16

5. The Visit from Ananias - 9:17-19a

6. The Preaching of Saul in Damascus - 9:19b-22

7. The Escape of Saul from Damascus - 9:23-25

8. The Ministry of Saul in Jerusalem and His Departure for Tarsus - 9:26-30

D. PEACE AND PROSPERITY FOR THE CHURCH - 9:31

E. PETER'S MINISTRY IN WESTERN JUDEA - 9:32-43

1. The Ministry at Lydda: Healing of Aeneas - 9:32-35

2. The Ministry at Joppa: The Raising of Dorcas - 9:36-43

F. THE CONVERSION OF THE FIRST GENTILES - 10:1-11:18

1. The Ministry of Peter at Caesarea - 10:1-48

a. The Vision Seen by Cornelius - 10:1-8

b. The Vision Seen by Peter - 10:9-16

c. The Arrival at Joppa of Servants Sent by Cornelius - 10:17-23a

d. The Visit of Peter to the House of Cornelius - 10:23b-33

e. The Sermon by Peter - 10:34-43

f. The Reception of the Holy Spirit by Gentiles - 10:44-48

2. The Endorsement of Peter's Ministry by the Jerusalem Leadership - 11:1-18

a. The Questioning of the Jerusalem Leaders - 11:1-3

b. The Defense by Peter - 11:4-17

c. The Defense Accepted - 11:18

G. THE CHRISTIANS AT ANTIOCH - 11:19-30

1. Evangelism among the Gentiles of Antioch - 11:19-21

2. The Ministry of Barnabas and Saul at Antioch - 11:22-26

3. The Famine Relief Work from Antioch - 11:27-30

H. THE PERSECUTION OF THE CHURCH BY HEROD AGRIPPA I - 12:1-25

1. The Martyrdom of James and Imprisonment of Peter - 12:1-4

2. The Escape of Peter from Prison - 12:5-11

3. The Report of Peter about the Escape - 12:12-17

4. The Discovery of Peter's Escape - 12:18-19a

5. The Death of Herod Agrippa I - 12:19b-23

6. The Continued Progress of the Gospel - 12:24

7. The Return of Barnabas and Saul to Antioch - 12:25

III. THE CHURCH IN THE ENDS OF THE EARTH - 13:1-28:31

A. THE FIRST MISSIONARY JOURNEY - 13:1-14:28

1. The Commissioning of Barnabas and Saul at Antioch - 13:1-3

2. The Arrival of Barnabas and Saul on Cyprus - 13:4-5

3. The Confrontation at Paphos - 13:6-12

4. The Arrival at Pisidian Antioch - 13:13-15

5. Paul's Address in the Synagogue - 13:16-41

a. Old Testament Prelude to Christ - 13:16-22

b. Fulfillment in Christ - 13:23-37

c. Conclusion and Warning - 13:38-41

6. The Response to Paul's Address - 13:42-43

7. Gentile Interest and Jewish Opposition - 13:44-52

8. The Visit to Iconium - 14:1-7

9. The Healing at Lystra - 14:8-13

10. Paul's Address about the Living God - 14:14-18

11. The Stoning of Paul - 14:19-20a

12. The Visit to Derbe and Return to Lystra, Iconium, and Pisidian Antioch - 14:20b-23

13. Return to Antioch of Syria - 14:24-28

B. THE COUNCIL AT JERUSALEM - 15:1-35

1. The Visit of Judaizers to Antioch - 15:1-2

2. The Journey of Paul and Barnabas to Jerusalem - 15:3-5

3. The Convening of the Council - 15:6

4. The Address of Peter - 15:7-11

5. The Address of Paul and Barnabas - 15:12

6. The Summation by James - 15:13-21

7. The Apostolic Letter to Gentile Christians - 15:22-29

8. The Reception of the Apostolic Letter by the Church in Antioch - 15:30-35

C. THE SECOND MISSIONARY JOURNEY - 15:36-18:22

1. The Proposal and the Debate about John Mark - 15:36-39

2. The Journey through Syria and Cilicia - 15:40-41

3. The Visit to Derbe and Lystra - 16:1-4

4. The Growth of the Churches - 16:5

5. The Journey through Phrygia and Galatia - 16:6-7

6. The Macedonian Vision in Troas - 16:8-10

7. The Visits to Samothrace and Neapolis - 16:11

8. The Visit to Philippi - 16:12-40

a. The Faith of Lydia - 16:12-15

b. The Slave Girl with the Spirit of Divination - 16:16-22

c. The Imprisonment - 16:23-26

d. The Conversion of the Jailer - 16:27-34

e. The Departure - 16:35-40

9. The Visits at Amphipolis and Apollonia - 17:1a

10. The Visit at Thessalonica - 17:1b-9

a. Paul's Preaching in the Synagogue - 17:1b-4

b. The Backlash from the Jews - 17:5-9

11. The Visit of Paul and Silas in Berea - 17:10-14

12. The Visit at Athens - 17:15-34

a. Paul's Preaching in Athens - 17:15-17

b. Paul's Encounter with the Philosophers - 17:18

c. Paul's Address in the Areopagus - 17:19-31

1) Paul's Acknowledgement of Their Idols - 17:19-23

2) God the Creator of Everything - 17:24-26

3) God Who is Near Enough to Touch - 17:27-29

4) God Who Judges and Demands Repentance - 17:30-31

d. The Reaction to Paul's Preaching - 17:32-34

13. The Visit at Corinth - 18:1-17

a. Paul's Arrival and Ministry with Aquila and Priscilla - 18:1-4

b. Resistance from the Jews and Paul's Decision to Preach to the Gentiles - 18:5-6

c. Encouragement in a Night Vision - 18:7-10

d. Paul's Trial before Gallio - 18:11-17

14. The Visit at Cenchrea - 18:18

15. The Visit at Ephesus - 18:19-21

16. The Journey to Caesarea, Jerusalem,and Antioch of Syria - 18:22

D. THE THIRD MISSIONARY JOURNEY - 18:23-21:16

1. The Journey through Galatia and Phrygia - 18:23

2. The Ministry of Apollos in Ephesus and Corinth - 18:24-28

3. The Twelve Disciples at Ephesus - 19:1-7

4. Paul's Preaching in the Synagogue and the School of Tyrannus - 19:8-10

5. The Conflict with the Exorcists - 19:11-19

6. The Growth of Paul's Ministry - 19:20

7. Paul's Plans to Visit Rome - 19:21-22

8. The Riot of Demetrius and the Silversmiths - 19:23-41

a. The Anger of the Silversmiths - 19:23-28

b. The Demonstration in the Theater - 19:29-34

c. The Calming Words of the Town Clerk - 19:35-41

9. The Journey through Macedonia and Greece - 20:1-6

10. The Visit at Troas - 20:7-12

11. The Visits at Assos, Mitylene, Kios (Chios), Samos, and Miletus - 20:13-15

12. The Meeting with the Ephesian Elders - 20:16-38

a. Paul's Summons of the Ephesian Elders - 20:16-17

b. Paul's Reflections on His Ephesian Ministry - 20:18-21

c. Paul's Expectations for the Future - 20:22-24

d. Paul's Charge to the Ephesian Elders - 20:25-31

e. Paul's Final Admonition - 20:32-35

f. The Emotional Parting - 20:36-38

13. The Stops at Cos, Rhodes, and Patara - 21:1-2

14. The Arrival at Tyre - 21:3-6

15. The Arrival at Ptolemais and Caesarea - 21:7-14

a. The Entrance into the Home of Philip - 21:7-9

b. The Warning of Agabus and Paul's Response - 21:10-14

16. The Arrival at Jerusalem - 21:15-16

E. PAUL'S VISIT TO THE TEMPLE AND HIS ARREST - 21:17-23:30

1. Paul's Reception by the Church - 21:17-26

a. Paul's Report of the Gentile Response to the Gospel - 21:17-19

b. The Proposal of James and the Elders - 21:20-26

2. The Riot in the Temple - 21:27-30

3. Paul's Rescue by the Romans - 21:31-36

4. Paul's Request for Permission to Address the Mob - 21:37-40

5. Paul's Defense to the Jews - 22:1-21

a. Paul's Early Days - 22:1-5

b. The Episode on the Damascus Road - 22:6-11

c. The Visit from Ananias of Damascus - 22:12-16

d. The Vision in the Temple - 22:17-21

6. The Reaction of the Mob and Paul's Imprisonment - 22:22-29

7. The Trial before the Sanhedrin - 22:30-23:10

a. The Confrontation with the High Priest - 22:30-23:5

b. The Division of the Pharisees and Sadducees over the Resurrection Hope - 23:6-10

8. The Word of Encouragement from God - 23:11

9. The Conspiracy Against Paul's Life - 23:12-15

10. The Discovery of the Conspiracy - 23:16-22

11. The Decision to Transfer Paul to Caesarea - 23:23-24

12. The Letter from the Tribune to Felix - 23:25-30

F. THE IMPRISONMENT AT CAESAREA - 23:31-26:32

1. Paul's Transfer to Caesarea - 23:31-35

2. Paul's Trial before Felix - 24:1-21

a. The Accusations Against Paul - 24:1-9

b. The Defense by Paul - 24:10-21

3. The Postponement of a Verdict by Felix - 24:22-23

4. Paul's Interviews with Felix - 24:24-26

5. The Ascension of Festus: Paul's Continued Custody - 24:27

6. The Visit of Festus to Jerusalem - 25:1-5

7. Paul's Appeal to Caesar - 25:6-12

8. The Visit of Agrippa II and Bernice to Festus - 25:13-22

9. Paul's Appearance before Agrippa - 25:23-26:32

a. The Presentation of Paul to Agrippa by Festus - 25:23-27

b. Paul's Address to Agrippa - 26:1-23

1) The Introduction - 26:1-3

2) Paul's Pharisaic Heritage - 26:4-8

3) Paul's Former Zeal Against Christians - 26:9-11

4) Paul's Experience on the Road to Damascus - 26:12-18

5) Paul's Obedience to God - 26:19-20

6) Paul's Arrest - 26:21

7) Paul's Continuing Preaching of Christ - 26:22-23

c. The Interchange Between Festus, Paul, and Agrippa - 26:24-29

d. The Agreement Regarding Paul's Innocence - 26:30-32

G. PAUL'S VOYAGE TO ROME - 27:1-28:31

1. The Journey from Caesarea to Sidon - 27:1-3

2. The Journey from Sidon to Myra - 27:4-6

3. The Journey from Myra around Crete - 27:7

4. The Arrival at Fair Havens - 27:8-15

a. Paul's Warning About the Coming Danger - 27:8-12

b. The Storm at Sea - 27:13-15

5. The Difficult Journey around Cauda - 27:16-17

6. The Shipwreck - 27:18-44

a. The Attempts to Lighten the Ship - 27:18-19

b. Paul's Words of Encouragement - 27:20-26

c. The Sighting of Land - 27:27-29

d. The Attempt of the Sailors to Escape - 27:30-32

e. Paul's Encouragement of the Crew to Eat - 27:33-38

f. The Running Aground of the Ship - 27:39-41

g. The Escape to Dry Land - 27:42-44

7. The Winter at Malta - 28:1-10

a. The Welcome by the Barbarians - 28:1-6

b. Paul's Ministry of Healing - 28:7-10

8. The Journey to Syracuse - 28:11-12

9. The Journey to Rhegium and Puteoli - 28:13-14

10. The Welcome at Three Taverns - 28:15

11. The Imprisonment at Rome - 28:16-29

a. The Arrival at Rome - 28:16

b. Paul's Preaching to the Jews - 28:17-29

1) Paul's Defense - 28:17-20

2) The Request for Further Information by the Jews - 28:21-22

3) The Interview with the Jews - 28:23

4) The Mixed Response - 28:24-29

12. Paul's Two Years in Rome - 28:30-31

-College Press New Testament Commentary: with the NIV