Bible Commentaries
Acts 13

Verses 1-12

Act 13:1-12

HISTORY OF THE CHURCH:

PAUL AS THE CHIEF ACTOR

SECTION ONE

PAUL’S FIRST MISSIONARY JOURNEY

Acts 13:1 to Acts 14:28

PAUL AND BARNABAS IN CYPRUS

Acts 13:1-12

1 Now there were at Antioch, in the church—“Antioch” was the capital of the Greek kingdom of Syria, and afterward became the residence of the Roman governor of the province. It was situated on the Orontes River, about sixteen miles from its mouth; its seaport was Seleucia. At Antioch was established the first church among the Gentiles, of which we have a record (Acts 11:20-21) ; here the disciples of Jesus were first called “Christians” (Acts 11:26); here Paul exercised, so far as is distinctly recorded, his first systematic work (Acts 11:22-26 Acts 14:26-28 Acts 15:35 Acts 18:22-23) ; here he started on the beginning of his first missionary journey (Acts 13:1-3); and to Antioch he came on his return from his missionary journey (Acts 14:26). Paul began and ended his sec-ond missionary journey at this place. (Acts 15:36 Acts 18:22.) Antioch was also the starting point of the third missionary journey, which was brought to an end by his imprisonment at Jerusaem and Caesarea.

prophets and teachers,—Some distinction is to be made between these terms; all prophets were teachers, but not all teachers were prophets; as all judges are lawyers, but not all lawyers are judges. A prophet had a higher or greater measure of the Holy Spirit. It seems that Barnabas, Symeon, and Lucius were prophets and Manaen and Saul were teachers—three prophets and two teachers. Barnabas heads the list (Acts 11:22), and Saul comes last; Symeon is thought by some to be “Simon of Cyrene,” who carried the cross for Jesus. (Mark 15:21.) Lucius of Cy rene was probably one of the original evangelists. (Acts 11:20.) The name is another form of “Luke,” but it is certainly not “Luke, the beloved physician.” Manaen shows how the gospel had reached some of the higher classes, as he was foster brother of Herod the tetrarch. This was Herod Antipas; “foster-brother” is from the Greek “suntrophos,” and means “one nourished with or brought up with one.” Saul is the last mentioned, but soon to be placed first. (Verses 9-13.)

2 And as thy ministered to the Lord,—The work that Barnabas and Saul were doing is called “ministered to the Lord”; hence, to preach the gospel to the unsaved and to edify the saints is to minister to the Lord. (Matthew 25:31-46.) While they were fasting the Holy Spirit commanded the other “prophets and teachers” to “separate me Barnabas and Saul” for the work which they had been called to do. Jewish Christians were keeping up the Jewish fast. (Luke 18:12.) We note that fasting was practiced in the selection of elders of the church. (Acts 14:23.) Fasting was a voluntary act on the part of Christians. “Separate me” is from the Greek “aphorisate de moi”; this separation was for a special purpose and should be obeyed at once. Barnabas and Saul had both been called for this work sometime ago, but now they are to be set apart in a special way to do in a larger sense the work for which they were now prepared and to which they had been called. Here Barnabas is mentioned before Saul again, showing that he is still regarded as the leader. We do not know how the Holy Spirit spoke to these, but very likely through one of the other prophets and teachers.

3 Then, when they had fasted and prayed—It may be that when they had finished the fast mentioned in verse 2 they prayed for the Lord to guide them further, and to bless Barnabas and Saul as they go into the field. Hands were laid upon them and they were sent away. The subject of prayer, fasting, and laying on of hands has provoked much discussion to but little profit. Some have contended that such a procedure was essential to the “ordination” of elders, preachers, and evangelists; it has been claimed that such a procedure should be followed today. Others have claimed that hands were laid upon others by a superior, and to confer some spiritual gift; hence, when spiritual gifts ceased, this procedure ceased. Still others have contended that this was merely a solemn way of impressing upon one the serious and important duties that one should perform. We know what was done here, but we do not know that God intended it to be a precedent for inducting anyone into an office of the church or setting one apart to any special work.

4 So they, being sent forth by the Holy Spirit,—Luke again refers to the Holy Spirit as the authority for sending forth Barnabas and Saul to the preaching of the gospel; he does not intimate that there was any “church authority,” or any ecclesiastical authority connected with this work. The Holy Spirit directed in this affair, and the church at Antioch is not even mentioned. Barnabas and Saul left Antioch and went about sixteen miles down the Orontes River to Seleucia, the seaport of Antioch; from Seleucia they “sailed to Cyprus,” a distance of eighty to one hundred miles in a southwestern direction. Several reasons are assigned for their going to Cyprus; Barnabas was a native of this island and was acquainted with conditions there; again, it was on the way to Asia Minor by sea; then Paul was a native of Cilicia, just north of Cyprus ; again, some of the disciples driven from Jerusalem by persecution had preached the gospel in Cyprus. (Acts 11:19.)

5 And when they were at Salamis,—Salamis was on the eastern extremity of Cyprus, and the nearest port to Antioch. This seems to be the first place that they “proclaimed the word of God”; here they went into “the synagogues of the Jews,” and preached the gospel. It was the invariable rule of Paul to preach to the Jews first and then to the Gentiles. (Romans 1:16.) There was a large number of Jews on this island; hence, there was a plurality of synagogues. They had as their attendant John Mark, the cousin of Barnabas, and the author of the Gospel according to Mark, and son of Mary of Jerusalem. (Acts 12:12 Acts 12:25.)

6-8 And when they had gone through the whole island—Cyprus is about one hundred fifty miles long and sixty miles wide, extending in length northeast and southwest. It is probable that they preached and taught at other places as they did at Salamis. Paphos was the capital of Cyprus, and was situated on the western coast of the island; the Roman governor lived here. They “found a certain sorcerer” living at Paphos; he was a Jew and a false prophet by the name of “Bar-Jesus.” “Sorcerer” here comes from the Greek “magon,” but does not always yield to this translation; it means one who is a magician. It is clear that he was ascribing his magical tricks to God and wanted his speech and prophetic statements to be taken at full face value. “Bar-Jesus” means the son of a man named Jesus. He is called “Elymas,” which means “a wise man”; it is an Arabic name given to this Jew. He withstood Barnabas and Saul, attempting to turn aside “the proconsul from the faith.” Elymas saw that his influence and power were gone if Sergius Paulus believed; hence, he sought with all of his influence to keep Sergius Paulus from believing what Barnabas and Saul preached.

9 But Saul, who is also called Paul,—The apostle to the Gentiles is called by two names. In the history of his life and work among the Jews he is called by his Jewish name Saul; but now that he is beginning his labors among the Roman Gentiles, his Roman name is used from this time on. Luke presents this new name in a remarkable way; the “also” does not mean that the name “Paul” was given now for the first time, but that he had always had it. Saul was a common name among the Jews; but now Luke uses “Paul” except when there is reference to his previous life. (Acts 22:7 Acts 26:14.) Paul’s work was chiefly among the Gentiles; he belonged to the tribe of Benjamin and wore the Jewish name of the first king of Israel. (Philippians 3:5.) “Filled with the Holy Spirit” means that a fuller measure of the Holy Spirit came upon him in this case of emergency, so that he could with power rebuke the sorcerer miraculously. The Holy Spirit may also have enabled Paul to have an insight into the character of this wicked man. Some think that the phrase “fastened his eyes on him” shows that Paul’s eyes were weak and that he had to strain himself to see Elymas; however, there is no evidence of this.

10 and said, O full of all guile and all villany,—Paul denounced Elymas with the severest terms that we have recorded in the New Testament. He used four of the strongest terms in denouncing the sorcerer: (1) “full of all guile”; (2) full of “all villany”; (3) “son of the devil”; (4) “enemy of all righteousness.” “Guile” is from the Greek “delo,” which means “to catch with bait”; hence Paul denounces Elymas as a trickster. “Villany” comes from “rhaidiourgias,” and means “one who does something adroitly and with ease”; with deadly accuracy Paul pictured this deceiver. “Son of the devil” is from the Greek “diabolou,” and means “a slanderer like the devil.” (John 8:44.) It is strange that Elymas, or Bar-Jesus, “son of Jesus,” should be more appropriately called “son of the devil.” “Enemy of all righteousness” means personal enemy to all justice, and seems to sum up the meaning of the other terms. Paul emphatically and interrogatively commanded him to cease perverting “the right ways of the Lord.” Elymas, the false prophet, was making the right ways of the Lord crooked.

11 And now, behold, the hand of the Lord is upon thee,—Not only did Paul denounce Elymas in the most scathing terms, but he cursed him with blindness for a time; this curse was by “the hand of the Lord.” He sought someone to guide him. The blindness was to be “for a season” (Luke 4:13), if it should please God to restore his sight. We know not how long the sorcerer remained blind, neither do we know whether he ever repented. Elymas should have been brought to repentance, since he should know that his blindness was brought upon him for perverting the gospel which Paul preached. “The hand of the Lord” frequently meant a condemnation. (Exodus 9:3; Judges 2:15.)

12 Then the pronconsul, when he saw—When the proconsul saw Elymas smitten with blindness he believed what Paul preached; he saw that the Lord was with Paul and enabled him to perform this miracle; hence, he was with him in what he was teaching. Very likely the pronconsul was perplexed by the teaching of Barnabas and Paul and that of Elymas, but this miracle helped him to see which taught the truth. He was astonished at the manner of teaching and the confirmation of the teaching by this miracle.

Verses 1-52

Act 13:1-52

THE PROMISE IS FOR ALL:

LESSONS FROM THE BOOK OF ACTS

Notes For Lesson Twelve: The First Missionary Journey, Part One

(Acts 12:25 to Acts 13:52)

The church at Antioch soon became the center from which the great missionary journeys of Acts originated. As the first journey begins, we can see God’s hand at work, and we get a detailed look at the way the gospel was presented. We can also see further indications of the kinds of opposition that the missionaries would encounter as they took the gospel to the ends of the earth.

In recent chapters, we have seen several preparatory steps that God took as part of his plan for the gospel to be taken "to the ends of the earth". First, with the conversion of the formerly notorious Saul of Tarsus, God prepared one of the primary human instruments that he would use. Then, as Saul patiently learned and grew in his hometown of Tarsus, God used Peter to open the door of ministry to the Gentiles, and then to explain and defend this ministry to the Jewish believers in the Jerusalem church. Meanwhile, a church had started up in Antioch as one of the many results of the scattering of the Jerusalem church as described in Acts 8. This congregation soon began a ministry among the Gentiles which, thanks to Peter’s earlier work, was enthusiastically received by the Jerusalem church leaders, who sent Barnabas to Antioch. Barnabas in turn brought Saul to join the growing work in Antioch, and now all the pieces were in place for the great missionary journeys to begin. The first one, described in Acts 13, 14, took place in approximately AD 46-48.

The Spirit Initiates the Mission (Acts 12:25 to Acts 13:3)

After concluding the account of Peter’s escape and Herod Agrippa’s death, the narrative returns to Antioch as Barnabas and Saul are coming back from their trip to Jerusalem. The Antioch church was blessed with many spiritual leaders and other resources, and the Spirit now reveals that God’s design is to have Saul and Barnabas begin a new mission work. From the beginning, it is clear that what will take place came not as a result of human initiative, but as a result of God’s will.

The account begins with the return of Barnabas and Saul from Jerusalem (Acts 12:25), where they had taken the contribution raised by the disciples in Antioch. With them came John, also called Mark*, whose home had been used for prayer when Peter was in prison. John would shortly be part of the first missionary journey, although he would later on become an unfortunate source of disagreement between Barnabas and Saul.

As did many other Jews of the times, this young man had two names, a Jewish name (John) and a Roman name (Mark or Marcus), which would generally be used according to whose company he was in. Saul, also called Paul, is the most well-known biblical example of this. Note that it is technically inaccurate to refer to this person by the name "John Mark", which does not appear in the original text of the Bible. Some of the most modern translations, and many Bible study resources, refer to him by this name for the purpose of readability, but it should not be considered as one name, as if it were a "first" name and a "last" name.

Luke now tells us how the Holy Spirit called Barnabas and Saul for their first mission (Acts 13:1-3). The congregation at Antioch was especially blessed with notable spiritual leaders, and as they were worshipping and fasting, the Spirit guided them to set apart the two future missionaries. The specifics as to how exactly the Spirit communicated this information are not given, nor are they important. It is instead significant to note the commitment to prayer and to seeking God’s will, which allowed them to discern without difficulty what the Spirit told them to do. Even these devoted spiritual believers knew that they needed a constant focus on God to be able to hear him when he called. Even the send-off for Barnabas and Saul reflects this perspective, as they are committed to their mission with further fasting and prayer.

For Discussion or Study: What lessons can we learn from all of the preparatory steps God took before initiating the first great mission tour? What parallels might we be able to find in our own experience? What characteristics or habits of the Antioch Christians enabled them to understand God’s will so clearly? How can we emulate them in this?

The Mission on Cyprus (Acts 13:4-12)

The first of many stops for Barnabas and Saul was Cyprus, an island in the Eastern Mediterranean Sea, not far from Antioch. Beginning in the synagogues and then in the island’s capital, they spoke about the gospel of Jesus. The results were quite encouraging, but they also had to deal with some hostility to their message. This contrast would prove to be a regular theme throughout this journey and also those to come.

Their ministry in Cyprus began (Acts 13:4-5) with a visit to the synagogues. The institution of the synagogue had originated during the era when the Jews lived under foreign rule, and had for some time been the center of worship for the Jews, as well as the focus of much of their social life. Due to the relatively informal nature of synagogue worship, Jewish visitors were often welcome to share a message of encouragement or edification with the congregation. Barnabas and Saul made extensive use of this kind of opportunity, from the very outset of their mission work.

Moving across the island, they came to Paphos, which was then the capital, and had an interesting encounter with the proconsul (a Roman official) and his attendant (Acts 13:6-12) . The proconsul Sergius Paulus was eager to hear what they had to say, but his assistant Elymas took a dislike to the apostles and their message. Elymas is described as a ’sorcerer’, which most likely means that he was, like Simon in Samaria, skilled in creating illusions and in presenting himself as a possessor of special powers. His obstinate resistance to the gospel may well have come from simple jealousy, or it could have been a more considered opposition, since he was Jewish and may well have already been familiar with the gospel. In either case, his attitude was so inappropriate that Saul not only rebuked him in strong terms, but also proclaimed that God would blind him for a time because of his hardness. This came to pass at once, to the amazement of the proconsul as he watched.

For Discussion or Study: What general lessons do we learn from the account of this first stop on the mission tour? Are there any examples here that we can emulate?

Ministry in Pisidian Antioch (Acts 13:13-52)

The ministry of Barnabas and Saul in Pisidian Antioch is described in great detail. It was here that Saul of Tarsus first began to be better known as Paul, and it was here that a great shift in the mission’s emphasis occurred after a confrontation in the Jewish synagogue. The Acts account also includes a detailed summary of Paul’s speech in the synagogue, as he gives a comprehensive presentation of God’s plans.

Two personal notes accompany the account of their arrival in Antioch of Pisidia* (Acts 13:13-15). Just before coming to this town, their helper John turned back and went home to Jerusalem. This simple incident is mentioned because of the serious disagreement that it would cause some time later (in Acts 15). A different note is introduced with the reference to Barnabas’s associate as Paul. The first mention of this Roman name had been in verse 9, where both of his names were used; from now on Acts will always refer to him by his Roman name Paul. He understood that his primary calling was to the Gentiles, and indeed events in Pisidian Antioch would make this even clearer.

Or Pisidian Antioch - either name is used, in order to distinguish it from the many other towns named Antioch in the region. The large city of Antioch, from which this mission was launched, was usually referred to simply as Antioch. The others generally had some regional name added, in order to make the reference clear.

Paul again opened the mission in Antioch by speaking in the synagogue there (Acts 13:16-41). His lesson is a significant historical and apologetic description of God’s purpose and plan for Christ. Like many of the lessons in Acts, the portion recorded here is probably a summary of what was originally a more detailed lesson. He talks first of Israel’s history and the Savior that it produced (Acts 13:16-25). The nation of Israel, and its great king David, were celebrated by the Jews but were only stepping stones towards the real goal, Jesus, who had been heralded by John the Baptist. Paul then recounts the familiar facts about Jesus (Acts 13:26-31), telling of how salvation came through his death and resurrection. Finally, he provides some proofs of the gospel (Acts 13:32-41), focusing on Scriptural prophecy and on - as so many of the speakers do in the book of Acts - the resurrection. He also appeals to his audience to choose between faith and skepticism, not to scoff and wonder, but to believe and to accept the forgiveness they are being offered.

As so often happens, the response to their message includes both eagerness and jealousy (Acts 13:42-52). Rarely is the genuine gospel preached to a large crowd without finding a divided response. In this case, many of the hearers are eager to hear more, and ask the missionaries to return on the following Sabbath. Yet others, perhaps including the leaders, became filled with jealousy over the attention that these new teachers were getting. When they returned the following week, those who opposed them were ready with a campaign of abuse that soon led Paul and Barnabas to make a significant decision. Knowing that the gospel was for the Jews first, but ultimately for the Gentiles as well, they declare their intention to concentrate now on the latter. Even as the Jews plotted successfully to drive Barnabas and Paul out of the city, many Gentiles were brought to the truth, and by the time the apostles had no choice but to leave town, they were able to leave behind a great many joyful Gentiles who had responded to the good news.

For Discussion or Study: What was Paul’s intent in presenting the gospel as he did? How does his lesson compare with others we have seen in Acts so far? (Compare it in particular with Stephen’s lesson in Acts 7 - note both similarities and differences.) What produced such differing reactions from the audience?

- Mark W. Garner, May 2002

Verses 13-14

Act 13:13-14

PAUL AND BARNABAS IN PERGA

AND ANTIOCH IN PISIDIA

Acts 13:13-14

13 Now Paul and his company—Up to this point Luke has “Barnabas and Saul,” but from now on it is “Paul and Barnabas”; frequently the events cluster around just Paul. Paul is mentioned first with three exceptions (Acts 14:12 Acts 15:12 Acts 15:25); so completely does Paul get the attention from Luke that Barnabas and Mark are called “his company.” They “set sail from Paphos, and came to Perga in Pamphylia.” Paphos was on the west end of Cyprus, and they sailed in a northwestern direction to Perga, a town on the mainland. Perga was about one hundred fifty miles from Paphos. Mark, for some cause, left Paul and Barnabas at Perga and returned to Jerusalem. So far Paul and Barnabas have visited Cyprus, the native land of Barnabas, and close to Cilicia, the homeland of Paul.

14 But they, passing through from Perga,—Paul and Barn- bas did not remain long in Perga; Luke does not record that they even preached the gospel in Perga on this visit, yet Perga was the capital of Pamphylia. Leaving Perga they traveled north about a hundred miles to “Antioch of Pisidia.” Modern scholars have placed this Antioch in Phrygia, but Luke locates it in Pisidia. This Antioch was at the foot of the Taurus Mountains; it was reached by a difficult road over the mountains infested by robbers; here they found a synagogue and attended services there on the Sabbath. The Jews who had not become Christians still met in their synagogues on the Sabbath. When Paul and Barnabas entered the synagogue they “sat down” as any worshiper would. It would seem that there was but one synagogue of the Jews in Antioch, as “they went into the synagogue on the sabbath.”

Verses 15-43

Act 13:15-43

PAUL’S FIRST RECORDED SERMON

Acts 13:15-43

15 And after the reading of the law and the prophets—The “synagogue,” in its derivation, means “congregation”; it came into use during the exile in Babylon; however, some think that it had a much earlier origin. It is true that it reached its development after the return from Babylonian captivity. Wherever there were as many as ten Jews in a town or a city, a synagogue was built. Among the items of worship was “the reading of the law and the prophets.” The law was first read in the synagogue till 163 B.C., when Antiochus Epiphanes prohibited it; then the reading of the prophets was substituted for the reading of the law. However, the Maccabees restored the reading of the law, but the reading of the prophets was continued. “The rulers of the synagogue” had the responsibility of selecting the readers and the speakers for the service. (Mark 5:22 Mark 5:35-38; Luke 8:49 Luke 13:14; Acts 18:8 Acts 18:17.) After the usual reading, according to custom, the ruler of the synagogue called on anyone who was known to be competent to teach to interpret the word or make a religious address to the congregation. It may be that this ruler knew that Paul and Barnabas were men giving their lives to teaching, and coming from Jerusalem they would receive a special invitation. So the ruler very courteously invited them to speak. Paul took advantage of the occasion and made the address which follows.

16 And Paul stood up,—It was the custom of the Jews to sit while speaking (Luke 4:20), but the Greeks and Romans stood while speaking (Acts 17:22). It is generally understood that Paul on this occasion arose from his seat and stepped upon the platform and then took his seat as he began to speak; or he may have followed the Roman custom and stood during his entire address. Paul is the recognized leader now and the more gifted speaker (Acts 14:12) so that he responds to the invitation of the ruler. Paul “beckoning with the hand” to get the attention of the audience, and to begin in a formal way his address. This was a dramatic gesture for quiet and order. (Acts 12:17 Acts 21:40.) After his gesture for silence Paul addressed them as “men of Israel” who feared God. This was a very dignified and solemn way of beginning this most important address to the worshipers in the synagogue at this hour.

17 The God of this people Israel—Here we have Paul’s first recorded address; he begins as did Stephen (Acts 7:2-53) with the history of the Jewish race and reciting many events in their history. It is probable that Paul was present and heard Stephen’s speech and remembered it; then Paul was familiar with the history of his own race. God had chosen Abraham, the father of the Jewish race, and had multiplied his seed in Egypt until they became a mighty race there; he then by the hand of Moses or “with a high arm led he them forth” out of Egypt. The phrase, “chose our fathers,” refers to the call of Abraham and Isaac and Jacob.

18 And for about the time of forty years—The children of Israel were led out of Egyptian bondage, across the Red Sea, into the wilderness and down to Mount Sinai; here the law was given to them; they built the tabernacle and sojourned in their wanderings forty years in the wilderness. God fed them with the manna (Exodus 16:35; Duet. 8: 16), and cared for them in the wilderness “as a nursing-father.” God endured, bore with them continually during the forty years as a father bears with a wayward son, using every loving means to reclaim him and prepare him for a noble and useful life.

19-20 And when he had destroyed seven nations—After the sojourn of forty years in the wilderness, and after the death of Moses, Joshua led the children of Israel across the Jordan into the land of Canaan. This land had been promised to Abraham. (Genesis 12:7 Genesis 13:15 Genesis 15:18; Galatians 3:16.) Canaan was inhabited by seven nations—Hittites, Girgashites, Amorites, Canaanites, Per izzites, Hivites, and Jebusites. (Deuteronomy 7:1.) These seven nations were mightier than the children of Israel, yet God gave “their land for an inheritance” to the seed of Abraham. “For about four hundred and fifty years” is an expression that has caused much trouble with commentators. It is difficult to harmonize the chronological dates. It is not clear when the four hundred fifty years begin or when they end; this complicates the interpretation of the “four hundred and fifty years.” In 1 Kings 6:1 it is stated that Solomon began building the temple in the four hundred eightieth year after the exodus from Egypt. Paul here reckons the time as follows: wanderings in the wilderness (verse 18), forty years; under the judges (verse 20), four hundred fifty years; reign of Saul (verse 21), forty years; total, five hundred fifty years. To this total we must add the entire reign of David (forty years) and the first three years of the reign of Solomon to get to the time when the building of the temple was begun. Therefore, adding these forty-three years, the entire period of time amounts to five hundred seventy-three years. There is a discrepancy between the five hundred seventy-three years based on Paul’s reckoning and the four hundred eighty years referred to in Kings—a difference of ninety-three years. However, this is accounted for by the fact that ninety-three years must be subtracted, as there are ninety-three blank years as recorded in the book of Judges. In Numbers 6:12 the Nazirite lost time if he did not comply with the law, so Israel when not ruled by the judges was ruled by foreign nations. (Judges 3:8 Judges 3:14 Judges 4:3 Judges 6:1 Judges 13:1.) This amounts to ninety- three years, which makes the calculation correspond to the figures as given by other writers.

21 And afterward they asked for a king:—The people rebelled against God’s order of government and demanded a king; so God gave them Saul of the tribe of Benjamin who reigned forty years. The Old Testament does not state the length of Saul’s reign. It is a striking coincidence that the speaker Saul or Paul refers to the ancient Saul as belonging to the tribe of Benjamin, his own tribe.

22 And when he had removed him,—Saul was killed in battle (1 Samuel 31:4), or he fell upon his own sword and died; Jehovah had rejected Saul and had made plans for another to take his place (1 Samuel 15:23). David, of the tribe of Judah, was next selected to take Saul’s place; here he is described as a man after God’s own heart. (1 Samuel 13:14; Psalms 89:20.) The quotations given by Paul here are not literal, but the sense of the text is quoted; Paul quotes in such a way that the Bible explains itself, and David is seen to be a type of Christ.

23-24 Of this man’s seed hath God—The Messiah was to come from the descendants of David according to the promise. The promise is repeated frequently in Old Testament scripture. (2 Samuel 7:12; Psalms 132:11; Isaiah 11:1 Isaiah 11:10; Jeremiah 23:5-6; Zechariah 3:8.) Paul tells his audience that God has fulfilled this promise to David, and that the Messiah has come who was a Savior, and that John was the first to preach that the kingdom of heaven was at hand. John “first preached before his coming the baptism of repentance to all the people of Israel.” (Mark 1:4; Luke 3:3.) Paul simply shows here that John had come and had made ready the people prepared for the Lord; that John was the messenger who came before the Lord.

25 And as John was fulfilling his course,—Some thought that John was the Messiah, but John corrected their false conception and pointed them to Jesus; he said that he was not even worthy to unloose the shoes of the Messiah. The people thought that John was a prophet and a great character, but John declares that the Christ was so much greater than he as the master is greater than the servant that did the most menial service.

26 Brethren, children of the stock of Abraham,—All Jews gloried in the fact that they were descendants of Abraham. Paul addresses these Jews and honors them as among those who feared God. Paul not only addressed those who were of the lineage of Abraham, but all who “among you that fear God”; that is, to all proselytes and strangers with you, if they fear God, “the word of this salvation” is “sent forth.” Jesus used similar language in speaking to the woman at the well. (John 4:22.) Here Paul presents Jesus to them as the fulfillment of the prophecies and as the Savior of the world.

27 For they that dwell in Jerusalem,—Paul here in a very tactful way presents the crucifixion of Jesus. He includes that portion of the Jewish race that dwelt in Jerusalem “and their rulers” as the ones who had crucified Jesus; he very delicately states that they did it because they did not know Jesus, “nor the voices of the prophets which are read every sabbath.” They fulfilled the prophecies in condemning Jesus. The implication is that these Jews at Jerusalem and their rulers would not have condemned him had they known him. Peter had said that it was done in ignorance. (Acts 3:17.) Later, Paul wrote to Timothy that his persecution was done in ignorance, and that he obtained forgiveness because he was ignorant of what he was doing. (1 Timothy 1:13.) The ignorance of the people and rulers mitigated the degree of their guilt, but it did not remove it; the fact still remains that they could have known that Jesus was the Messiah. Hence, it was willing ignorance and prejudice that caused them to condemn Jesus. “The voices of the prophets” is used here because the “voices” were heard as they were read aloud each Sabbath in the synagogue. In their ignorance they condemned Jesus and fulfilled the prophecies concerning his sufferings.

28 And though they found no cause of death—The Sanhedrin charged Jesus with blasphemy, but could not prove it. (Matthew 26:65 Matthew 27:24; Luke 23:22.) At the time that Paul was speaking no part of the New Testament was written, but Paul knew that Jesus was innocent. Although the Jews and rulers could not prove their charges against Jesus, and also Pilate knew that their charges were not true, “yet asked they of Pilate that he should be slain.” This was the most serious charge that Paul had made; he proceeds without fear to press the claims of Jesus as the Messiah and Savior of the world. Paul’s words here are equivalent to a charge of causeless murder against the leaders of Judaism. This ought to have smitten with horror all who heard for the first time these charges. Pilate yielded to the clamor of the Jews and gave his consent for Jesus to be crucified. (Luke 23:14 Luke 23:22-24.)

29 And when they had fulfilled all things—Paul follows closely the details of the crucifixion of Jesus. When the Jews and Roman authorities had done all that they could to Jesus, they had fulfilled the prophecies. Joseph of Arimathea and Nicodemus took the body of Jesus from the cross and buried it in Joseph’s new tomb. (Matthew 27:57-60; John 19:38-39.) However, Paul gives the outline of the course followed, and may have had in mind that the Jews asked Pilate to have the bones of Jesus broken that his body should not remain on the cross during the Sabbath. (John 19:31.) Paul does not distinguish the details here. The cross is spoken of as “the tree”; the original Greek is “xulou,” and means not only “tree,” but “wood.” (Acts 5:30 Acts 10:39; Galatians 3:13.)

30-31 But God raised him from the dead:—Again what man did to Jesus is brought in contrast with what God did for him; man crucified him, but God “raised him from the dead.” Jesus was seen “for many days” after he was raised from the dead before he ascended back to God. “For many days” means forty days in all. (Acts 1:3.) He was seen by many as Paul enumerates in 1 Corinthians 15:5-8. Those who had seen Jesus after his resurrection were made witnesses for him. The apostles were nearly all from Galilee; hence, they had followed Jesus from Galilee to Jerusalem and they were made his witnesses. This is the point that Peter used in his argument with such powerful effect on the day of Pentecost, and at another time. (Acts 2:32 Acts 3:15.) The special work of the apostles was to witness for Christ. (Acts 1:8 Acts 1:22 Acts 2:32 Acts 3:15 Acts 5:32 Acts 10:41.) Paul enforces his argument by making the resurrection a proof that Jesus is the Son of God. (Romans 1:4; 1 Corinthians 15:3-8.)

32-33 And we bring you good tidings of the promise—Paul here includes Barnabas as bringing to them the gospel which was promised to the fathers; God had fulfilled his promise in raising up Jesus from the dead. This promise was not only made to David, but was also made by Isaiah. (Isaiah 55:3.) Paul further quotes from Psalms 16:10, which is a repetition of the promise. The promise received its fulfillment by the resurrection of Jesus; not his being raised up as the seed of David, but his being raised from the dead. “Thou art my Son” is the same as acknowledging himself as the Father; hence, God is his Father; he is the Son of God. The quotation which is here given not only refers to the birth of Jesus, but to his entire ministry on earth.

34 And as concerning that he raised him up—The resurrection of Jesus was distinguished from all other instances which had before taken place in that he was henceforward beyond the power of death. Lazarus and others who had been raised from the dead died again and returned to corruption, but not so with Jesus. He was raised to see corruption no more; hence, he was the first fruits of the resurrection; the first fruits of them that slept. (Romans 6:9 : 1 Corinthians 15:20 1 Corinthians 15:23.) “I will give you the holy and sure blessings of David” is a quotation from Isaiah 55:3. This means that they were promised the mercies which had been promised to David. The chief point in the promises was the coming of the Savior through David’s posterity, and this Savior, who was to be the spiritual king of the Lord’s people, was to have an uninterrupted dominion. (Luke 1:33.) In order that this dominion should be an unbroken, uninterrupted one, it was necessary that when Jesus was raised up from the dead his resurrection should be an entire and final triumph over death; death must have no more power over him. This quotation from Isaiah shows that God had promised to David that the Messiah would come through his descendants, and that he would conquer death; hence, when Jesus was raised from the dead, ascended to heaven, entirely and forever beyond the reach of death, he began his reign over his kingdom, and is now upon David’s throne.

35-37 Because he saith also in another psalm,—Again Paul quotes from the Psalms; this time Psalms 16:10. Paul makes an application of this to Christ. He reasoned and showed that it could not apply to David, for David had lived his life and “served the counsel of God,” and died and was buried, and his flesh decayed or saw corruption, so this could not apply to David. “But he whom God raised up saw no corruption.” Paul quoted some of the Psalm that Peter used on the day of Pentecost. (Acts 2:25-31.) Paul argued as Peter did that David died and underwent corruption, but Christ was raised and saw no corruption; hence, these prophecies were fulfilled in Christ. Paul had now presented evidence that Jesus was the Messiah; he had quoted and interwoven in his speech the prophecies that pertained to the Christ and showed their fulfillment in him. The scriptures had been fulfilled in the persecution, trials, crucifixion, burial, resurrection, and ascension of Jesus.

38-39 Be it known unto you therefore,—Again Paul reasoned as did Peter on Pentecost. (Acts 2:36.) This very man whom the Jews had crucified and whom God had raised from the dead was the one that Paul preached as the Savior of man, and the one through whom they could have remission of sins. “Remission of sins” is from the Greek “aphesis hamartion,” and is used frequently by Luke. The keynote of Paul’s message was the remission of sins through Christ; this was the message that Peter preached on Pentecost, and on other occasions. (Acts 2:38 Acts 5:31 Acts 10:43.) This salvation came through Jesus Christ, but they must believe on him, for it is through faith in him that all are to be justified. Paul not only shows that Jesus is the Messiah, and Son of God, and that salvation is through him, but he further shows that the law of Moses was too weak to give redemption; they could not be justified by the law of Moses from their sins; hence, the need of a Savior. The law of Moses required perfect obedience; the sacrifices under the law did not justify the disobedience. “The righteous shall live by his faith.” (Habakkuk 2:4.) This faith is open to all, and whosoever believeth in Jesus shall be justified.

40-41 Beware therefore, lest that come upon you—After proving that Jesus was the Christ, the Son of God, the Savior of men, Paul concludes his address with a solemn warning based upon the predictions of the prophets. The only way that they could escape the condemnation pronounced by the prophets was to accept Christ. The general warnings contained in that part of the Old Testament are called ‘‘the prophets”; the fearful condemnation predicted by the prophets were as sure to be fulfilled on those who rejected Christ as they were fulfilled in the coming of Christ. God’s predictions of punishment and condemnation are as sure to be fulfilled as his predictions of blessings. Whatever Jehovah has predicted through his prophets will be fulfilled. While Paul uses “prophets” in the plural, he cites a quotation from only one. (Habakkuk 1:5.) The sin which he warned Israel against was the deliberate rejection of the long-promised Messiah; and the punishment in which the despisers of Jesus would perish was carried out to its bitter end only a few years after Paul’s words were spoken in the synagogue at Antioch; the destruction of Jerusalem and the complete disintegration of the Jewish nation took place about A.D. 70.

42 And as they went out,—They listened intently to Paul’s address; this was the first time that they had heard of the Christ. It seems that they were not ready to accept him, neither were they ready to reject him; hence, they asked that Paul and Barnabas speak to them again on the same subject the next Sabbath. Perhaps the invitation came from the rulers of the synagogue.

43 Now when the synagogue broke up,—As the people dispersed from the synagogue “many of the Jews and of the devout proselytes followed Paul and Barnabas.” Two classes are mentioned here—Jews and “devout proselytes.” “Devout proselytes” means “worshiping proselytes,” as described in verses 16 and 25, as “ye that fear God.” “Proselyte” is from “proseluton,” and here is understood to mean “the uncircumcised Gentiles” who attended the synagogue worship; however, the Greek “proselutoi” usually means those who had become circumcised, or “proselytes of righ-teousness” ; it is also used to apply to “proselytes of the gate” who had not yet become circumcised; it may have this meaning here. “Proselutoi” occurs only four times in the New Testament, here and in Matthew 23:15; Acts 2:10 Acts 6:5. Paul and Barnabas encouraged those who followed them to further study these matters and exhorted them urgently “to continue in the grace of God.” It seems from these words that some were inclined to believe them, possibly may have believed. Barnabas means “Son of exhortation,” and he was given this name, it seems, because of his special gift along this line. (Acts 4:36-37.) When he came to Antioch the first time he exhorted the church there. (Acts 11:23.)

Summing up the points emphasized in Paul’s first recorded address, it is as follows:

Subject: JESUS IS THE MESSIAH

I. Proof from History.

1. God chose and exalted a people (Acts 13:17).

2. He delivered them from Egypt (Acts 13:17).

3. He gave them a country (Acts 13:18-19).

4. He provided judges for them (Acts 13:20).

5. At their request he gave them a king (Acts 13:21).

6. Removed Saul and raised up David (Acts 13:22).

7. From David’s seed came Jesus (Acts 13:23).

II. Proved Jesus to Be a Deliverer.

1. By the testimony of John (Acts 13:24-25).

2. By his rejection, which prophecy foretold (Acts 13:26-29).

3. By his resurrection, a fact attested.

a. By eyewitnesses (Acts 13:30-32).

b. By scriptures (Acts 13:33-37).

III. His Appeal and Warning.

1. Encouragement to believe (Acts 13:38-39).

2. Warnings from the prophets (Acts 13:40-41).

Verses 44-52

Act 13:44-52

THE SECOND SPEECH AT ANTIOCH

Acts 13:44-52

44 And the next sabbath almost the whole city—It is very likely that Paul and Barnabas spent a busy week in Antioch of Pisidia and preached Christ to everyone as opportunity presented itself. This would create an interest in the appointment that he had for the following Sabbath. (The Jews still met on the Sabbath in their synagogues.) So the following Sabbath a very large attendance assembled, “almost the whole city was gathered together to hear the word of God.” It is not probable that “almost the whole city” could assemble in the synagogue, but Paul could speak to the multitude from the synagogue and Barnabas could speak to those who assembled and could not gain entrance to the synagogue. Not only Jews and proselytes, but heathens or Gentiles assembled; even those who were not accustomed to meeting with the Jews came together “to hear the word of God.” This shows that Paul and Barnabas during the week had not only preached the gospel to the Jews and “devout proselytes,” but they had also preached to Gentiles.

45 But when the Jews saw the multitudes,—When the Jews saw this mixed multitude, “they were filled with jealousy”; they were not willing to share the blessings and salvation of the God of Abraham with the Gentiles; no such crowds came to the synagogue when they were speakers; hence, they were jealous of these new preachers from Antioch and Jerusalem. “Jealousy” is from the Greek “zelou,” which means “to boil”; so these rabbis boiled with envy when they saw the crowds gathered to hear Paul and Barnabas. Jealousy must find an outlet, so they “contradicted” what Paul and Barnabas preached. “Contradicted” is from the Greek “antelegon,” and means “to speak against, to say a word in opposition to”; they interrupted the service and publicly opposed Paul and Barnabas. They “blasphemed.” “Blasphemed” is from the Greek “blasphemountes,” and means “to speak against”; Paul and Barnabas spoke by inspiration, and when these Jews contra-/ dieted what they preached, they were contradicting the HoJ^ Spirit; they were blaspheming God. This shows the extreme to which one will go when filled with envy and jealousy. Here again the prophecies were being fulfilled. (Deuteronomy 32:21; Romans 10:19.)

It frequently occurs that those who begin by contradicting end by blaspheming.

46 And Paul and Barnabas spake out boldly,—Paul is not the only speaker here, as Barnabas is also speaking; they accepted the challenge of the rabbis; they would leave their synagogue, but not without a word of explanation; hence, they said: “It was necessary that the word of God should first be spoken to you.” (See Romans 1:16.) The effect of this rejection of the preaching of the gospel by the Jews was to give occasion to preach to the Gentiles. “Now if their fall is the riches of the world, and their loss the riches of the Gentiles” (Romans 11:12), the Gentiles should now rejoice in the hearing of the gospel. They judged themselves unworthy of eternal life by rejecting the gospel. They thrust it from them; they blasphemed Paul and Barnabas who brought to them the word of God; by so doing they judged themselves “unworthy of eternal life.” They had taken a definite stand against the gospel and judged themselves not worthy of the love of God and the salvation in Christ; hence, Paul and Barnabas turned to the Gentiles.

47 For so hath the Lord commanded us,—In declaring that he would “turn to the Gentiles,” Paul quoted Isaiah 49:6, showing that he was fulfilling the prophecy in turning to the Gentiles with the gospel. Paul used their own prophets and scriptures to justify his preaching the gospel to the Gentiles. He also showed that the Messiah was not to be confined in his redemption of man to the Jews. The aged Simeon who, though waiting for the “consolation of Israel,” yet saluted the rising of the same glorious light over the darkened Gentile land. (Luke 2:25-32.) This also is in keeping with the program that Jesus had given his disciples just before he made his ascension; they were to be his witnesses “unto the uttermost part of the earth.” (Acts 1:8.)

48 And as the Gentiles heard this,—When the Gentiles heard that they were included, even in the Jewish prophecies, and understood that the Savior of the world had come, “they were glad, and glorified the word of God.” They rejoiced in the opportunity that they had for believing in the Christ. “And as many as were ordained to eternal life believed”; the Greek is “hosoi esan tetagme- noi eis zoen anionion.” The word “tetagmenoi,” or “ordained,” is considered by many as not being the best translation. “Appointed” seems to be a better translation; hence, it would mean that as many as were “appointed” to eternal life believed. This translation has been interpreted to mean those who were foreordained to eternal life believed. If this be true, then all the rest were doomed to eternal destruction, and there was no use for Paul to preach the gospel to them. The root in the Greek is “tasso,” and its primary meaning is “to set in order, to place in a certain order.” The word occurs eight times in the New Testament, and is translated “ordained” only in this instance. Some have suggested that it is a better translation to say that as many as were disposed to eternal life believed. Still another translation is that “as many as were determined for eternal life believed.” All who believe in Christ, repent of their sins, and are baptized into him are “ordained,” “diposed,” “determined,” or “destined” to eternal life. It does not matter which translation one accepts, the meaning is that those who accept Christ may enjoy redemption in him. Accepting Christ is an act of one’s own will.

49 And the word of the Lord was spread abroad—Paul and Barnabas met with great success in preaching the gospel to the Gentiles. Although the Jews rejected it here, yet many of the Gentiles accepted it. This indicates that Paul and Barnabas remained some time in the regions of Antioch; Antioch in Pisidia would thus naturally become a center for preaching the gospel in this section. The gospel spread beyond the town, and in the neighboring villages the citizens had an opportunity to hear the gospel and be saved.

50 But the Jews urged on the devout women—“The Jews” did not remain idle; their persecuting zeal led them to enlist the help of “the devout women of honorable estate.” It seems that the Jews were not so numerous in Antioch as they had only one synagogue, but they had influence with people of prominence. “The devout women of honorable estate” means the women among the proselytes of high station; the Jews influenced these Gentile women who had been worshiping according to the law of Moses. (Acts 17:4.) The prominence of women in public life here at Antioch is in accord with what is known of conditions in the cities of Asia Minor. “The chief men of the city” are probably the officials or other prominent men in the city. These Jews were tactful enough to influence these men through the women who were proselytes of distinction. Now Paul and Barnabas and the young converts have three classes of enemies—the rulers of the Jews with other Jews, “the devout women of honorable estate,” and “the chief men of the city.” Paul refers to this persecution in his second letter to Timothy. (2 Timothy 3:11.) They “cast them out of their borders.” The persecution may have been a tumultuous outbreak.

51 But they shook off the dust of their feet—Paul and Barnabas as they left followed the command which Jesus gave to his disciples when he sent them out on their limited commission. (Luke 9:5.) This was a tendency against those who received not the truth. When they left Antioch they traveled in a southeast direction, about sixty miles to Iconium. Iconium was a large city in Lycaonia.

52 And the disciples were filled with joy—Paul and Barnabas and all the Gentile Christians in Antioch of Pisidia rejoiced in the salvation in Christ. The persecution of the Jews had the opposite effect to that which they intended, for the disciples were “filled with joy and with the Holy Spirit”; this occurred frequently in the early days of the church. (Acts 4:8 Acts 4:31 Acts 9:17 Acts 13:9.) The blood of the martyrs is still the seed of the kingdom.

Questions on Acts

By E.M. Zerr

Acts Chapter 13

• · Which Antioch is meant here?

• · What talent did this church contain?

• · Name their childhood associates.

• · How were they now passing the time?

• · Had fasting been commanded?

• · Which men were singled out by the Lord?

• · By what instrument did he speak to the Church?

• · Was this separation to free them from sin?

• · Who is antecedent of "they" in verse three?

• · As a rule who must lay on hands?

• · What previous exception to this rule is recorded?

• · Does an exception set aside a rule?

• · What was to be the work of these men?

• · Who accompanied them on this journey?

• · In what isle did they preach?

• · What character was at Paphos?

• · With whom was he associated?

• · Name the antecedent of "who" in verse seven.

• · Tell what the sorcerer tried to do.

• · Who are Saul and Paul?

• · How did he regard Elymas?

• · Of what perversion did he accuse him?

• · By what means was he stopped?

• · To whom was this power here ascribed?

• · How long did it require to bring the result?

• · What caused ’’belief’’ and "astonishment" of deputy?

• · State the next stop for this company.

• · At his place what occurred?

• · Tell where they next stopped?

• · Was this the place which sent Paul out?

• · Into what building did they enter?

• · What was the purpose of such a building?

• · Who approached Paul and Barnabas?

• · Tell what invitation was given them.

• · What indicates a large audience?

• · At what period of Israelite history does he begin?

• · Explain the ’’high arm" of God in the 17th verse.

• · How long in the wilderness?

• · What number of nations is here stated?

• · How was the land divided?

• · In what book is the history of this fad?

• · Tell the length of the judges’ rule.

• · With what man did the period terminate?

• · Mter the judges what rule was given?

• · How long did the first king rule?

• · Is this fact recorded elsewhere?

• · Who succeeded Saul?

• · Tell God’s estimate of this man.

• · State important promise made to this king.

• · Who preceded this promised one?

• · What did he preach and practice?

• · Tell what denial he made for himself.

• · And what prediction did he make?

• · How did Paul connect this with his present hearers?

• · What ignorance does he ascribe to men in Jerusalem?

• · In condemning Christ what was fulfilled?

• · What cause of death had they found?

• · Tell what they desired of Pilate.

• · Mter what fact was Jesus taken from the tree?

• · What did God do for him?

• · How prominent did this fact become?

• · What was fulfilled by the resurrection?

• · Tell what other scripture was fulfilled.

• · State a promise made to David.

• · To what fact does verse 35 refer?

• · What shows the promise did not mean David in person?

• · Who is "this man" in 38th verse?

• · Contrast him with Moses.

• · Of what does he warn them?

• · Give the substance of this prophecy.

• · Of what races was the audience composed?

• · Which were the more favorably impressed?

• · What request did they make?

• · Was presence of these people lawful?

• · Did any Jews receive the truth favorably?

• · What exhortation was given them?

• · When was the next meeting and why on that day?

• · Tell what sort of audience Paul had.

• · What caused the Jews to be envious?

• · In what manner did they show their envy?

• · Did it intimidate Paul and Barnabas?

• · What preference did they say the Jews had?

• · Tell what put the word away from them?

• · So doing what judgment did they form for themselves?

• · Mter this to whom must the apostles turn?

• · Find this same thought in Rom. 1: 14-16.

• · What made the Gentiles glad?

• · To what did their belief ordain them?

• · How did this affect the spread of the Word?

• · What did the Jews of the city do?

• · Ten what they did as a protest?

• · What had Jesus once commanded on this subject?

• · To where did Paul next go?

• · Describe the condition of the disciples.

Acts Chapter Thirteen

Ralph Starling

The Antioch church had several teachers in hand.

When they were notified they came up with a plan.

Separate from me Barnabas and Saul.

For they were the ones God wanted to call.

When they had fasted and prayed,

They laid hands upon them and sent them away.

Being sent forth by the Holy Ghost,

They preached in cities along the coast.

In Paphos they met a city official

Who the city considered very beneficial.

He desired to hear more about the Word of God,

But a friend, a sorcerer, said that’s no good.

Saul set his eyes upon him—he was out of line,

And the Lord caused him to become blind.

When the deputy realized what he had seen,

With his astonishment he readily believed.

At their next stop they were invited to preach.

The Sabbath day, in the synagogue, Jews to be reached.

Saul cited Israel’s history in great detail

That this Jesus, their Messiah, would prevail.

Later, some Gentiles asked Paul to preach to them.

The next Sabbath the whole city came to hear him.

When the Jews heard it they were steaming,

And with envy accused him of blasphemy.

They stirred up the women and chief men of the city,

And expelled Paul and Barnabas without any pity.

Shaking the dust from their feet they went down the coast,

And the disciples were filled with the Holy Ghost.