But they, passing on from Perga, came to Antioch of Pisidia. They went into the synagogue on the Sabbath day, and sat down. After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, “Brothers, if you have any word of exhortation for the people, speak.”
Paul stood up, and beckoning with his hand said, “Men of Israel, and you who fear God, listen. The God of this people chose our fathers, and exalted the people when they stayed as aliens in the land of Egypt, and with an uplifted arm, he led them out of it. For a period of about forty years he put up with them in the wilderness. When he had destroyed seven nations in the land of Canaan, he gave them their land for an inheritance for about four hundred fifty years. After these things, he gave them judges until Samuel the prophet. Afterward they asked for a king, and God gave to them Saul the son of Kish, a man of the tribe of Benjamin, for forty years. When he had removed him, he raised up David to be their king, to whom he also testified, ‘I have found David the son of Jesse, a man after my heart, who will do all my will.’ From this man’s offspring, God has brought salvation to Israel according to his promise, before his coming, when John had first preached the baptism of repentance to Israel. As John was fulfilling his course, he said, ‘What do you suppose that I am? I am not he. But behold, one comes after me, the sandals of whose feet I am not worthy to untie.’ Brothers, children of the stock of Abraham, and those among you who fear God, the word of this salvation is sent out to you. For those who dwell in Jerusalem, and their rulers, because they didn’t know him, nor the voices of the prophets which are read every Sabbath, fulfilled them by condemning him. Though they found no cause for death, they still asked Pilate to have him killed. When they had fulfilled all things that were written about him, they took him down from the tree, and laid him in a tomb. But God raised him from the dead, and he was seen for many days by those who came up with him from Galilee to Jerusalem, who are his witnesses to the people. We bring you good news of the promise made to the fathers,
that God has fulfilled this to us, their children, in that he raised up Jesus. As it is also written in the second psalm, ‘You are my Son. Today I have become your father.’
“Concerning that he raised him up from the dead, now no more to return to corruption, he has spoken thus: ‘I will give you the holy and sure blessings of David.’ Therefore he says also in another psalm, ‘You will not allow your Holy One to see decay.’ For David, after he had in his own generation served the counsel of God, fell asleep, was laid with his fathers, and saw decay. But he whom God raised up saw no decay. Be it known to you therefore, brothers, that through this man is proclaimed to you remission of sins, and by him everyone who believes is justified from all things, from which you could not be justified by the law of Moses.
Beware therefore, lest that come on you which is spoken in the prophets:
‘Behold, you scoffers, and wonder, and perish; for I work a work in your days, a work which you will in no way believe, if one declares it to you.’ ”
So when the Jews went out of the synagogue, the Gentiles begged that these words might be preached to them the next Sabbath. Now when the synagogue broke up, many of the Jews and of the devout proselytes followed Paul and Barnabas; who, speaking to them, urged them to continue in the grace of God. The next Sabbath, almost the whole city was gathered together to hear the word of God. But when the Jews saw the multitudes, they were filled with jealousy, and contradicted the things which were spoken by Paul, and blasphemed.
Paul and Barnabas spoke out boldly, and said, “It was necessary that God’s word should be spoken to you first. Since indeed you thrust it from yourselves, and judge yourselves unworthy of eternal life, behold, we turn to the Gentiles.
For so has the Lord commanded us, saying, ‘I have set you as a light for the Gentiles, that you should bring salvation to the uttermost parts of the earth.’ ”
As the Gentiles heard this, they were glad, and glorified the word of God. As many as were appointed to eternal life believed. The Lord’s word was spread abroad throughout all the region. But the Jews stirred up the devout and prominent women and the chief men of the city, and stirred up a persecution against Paul and Barnabas, and threw them out of their borders. But they shook off the dust of their feet against them, and came to Iconium. The disciples were filled with joy and with the Holy Spirit.
John Calvin 1540 · Public Domain On vv14, 15, 16, 17, 18, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52 14. Entering, upon the day of the Sabbaths. He…
14. Entering, upon the day of the Sabbaths. He putteth the plural number instead of the singular, as it falleth out oftentimes in other places of Scripture; for they were wont to assemble themselves together upon the Sabbaths, lest their rest should be unprofitable and sluggish. The institution of the Sabbath had another end also, that it might be a figure of the spiritual rest when as the faithful, being dead to the world and the flesh, abandon their own will, and cease from their works. Because we have the truth hereof in Christ, whilst that being buried together with him we put off the old man; therefore the old figure is past. But God had respect also unto the politic use, that the Jews, being free from all other cares and businesses, might keep their holy assemblies; so that the ceasing off from earthly works did give a place to their heavenly exercises. So, even at this day we must use holy days; for we must therefore omit all other things that we may the more freely serve God.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv14, 15, 16, 17, 20, 21, 23, 24, 26, 27, 30, 33, 34, 35, 38, 39, 40, 42, 43, 45, 46, 48, 50, 51 This putteth a difference betwixt it, and Antioch which…
This putteth a difference betwixt it, and Antioch which was in Syria.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv14–52 14 But when they departed from Perga, they came…
14 But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the sabbath day, and sat down.
Ver. 14. They sat down] Bullinger’s note here is very good. Non importune nec impudenter se ingerunt Paulus et Barnabas, nec more Anabaptistarum clamitant, Audite verbum Domini, poenitentiam agile; sed silentes expectant dicendi occasionem. Paul and Barnabas do not importunately and impudently thrust themselves into the pulpit, nor do they cry out (after the manner of the Anabaptists), Hear the word of the Lord, repent of your sins, &c., but they wait in silence for a fit opportunity, and till they are called to speak.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv14–52 Antioch in Pisidia; so called to distinguish it from…
Antioch in Pisidia; so called to distinguish it from the other Antioch, mentioned in Act 13:1, which was a city in Syria, as this in Pisidia, next to, or part of, Pamphylia.
Went into the synagogue on the sabbath day; either to join with the Jews in their worship, which was not then unlawful; or to get an opportunity more publicly to preach the gospel unto them: they were no sooner come thither, but they mind that great business they went about.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv16, 27, 36, 37, 38, 42, 52 This latter part of the chapter containeth an historical…
This latter part of the chapter containeth an historical and practical sermon, preached by St. Paul at the request of the rulers of the synagogue.
Where observe, 1. His prologue or preface, in which he craves their careful attention: withal intimating, that none of them would attend but only such as truly feared God; Men of Israel, and ye that fear God, give audience. That is the proper character of a right attentive hearer.
Read full note →
Observe, 2. The narrative which the apostle gives of the many divine favours, benefits, and blessings, which the Lord bestowed of old upon Israel his people; namely, his free election and chusing them before all nations; his wonderful deliverance of them out of Egypt; his great indulgence towards them for forty years in the wilderness, as a mother bears with a child’s forwardness and stubbornness; and his constituting a form of government for them under the judges first, and king afterwards, particularly Saul and David; who is described first by his conformity to the nature of God; he was a man after his own heart.
Secondly, By his conformity to the will of God; He shall fulfill all my will.
Having thus ended the historical part, he next begins the practial part of his discourse; and lays down this grand proposition, That Jesus is the Christ and Saviour of the world.
This assertion he defends and proves, 1. From his stock and family according to the flesh, foretold by God.
2. From the testimony of John the Baptist his forerunner, Of David’s seed hath God, according to his promise, raised unto Israel a Saviour, when John had first preached the baptism of repentance. After this he makes a close application of the whole to them: Men and brethren, to you is the word of this salvation sent.
Learn thence, That the gospel is the doctrine or word of salvation sent by God unto a lost world. The gospel is a message of glad tidings; the glad tidings which the gospel brings, is salvation: and the way and manner how the gospel brings salvation , is threefold;
1. By way of patefaction and discovery; the gospel makes a discovery of salvation exclusively to any other way; no angel in heaven could have discovered it, if God had not first declared it in and by the gospel.
2. By way of tender and offer: Oh this joyful message of salvation is sent to every man’s door! free grace falls upon its knees, and begs of every sinner to accept it.
3. By way of efficacy and power. The gospel brings with it a convincing and converting power, to put men into a state of salvation; and hath also an establishing and confirming power, to preserve them in that estate.
Blessed be God, that to us, even to every one of us, is the word of this salvation sent. What monsters then are they who are enemies to the preaching of the gospel? they are enemies to our salvation: The only way to heaven is by Christ, the only way to Christ is by faith, and the only way to faith is by the word. It cometh by hearing.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain On vv14, 42 Perga in Pamphylia was a noted place, especially for…
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.
Read full note →
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, Th1 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, Sa2 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, Sa1 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 (Pe1 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, Sa2 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, Co1 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 contin
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv14–49 But when they departed from Perga,.... Where they seemed…
But when they departed from Perga,.... Where they seemed not to make any long stay; nor is there any account of what they did there; though it is certain here was a church of Christ in after times, and very likely planted by the apostles; for after this Paul and Barnabas preached the word in this place, Act 14:25 and no doubt with success. In the third century there were martyrs of this church at Perga, which suffered under the Emperor Decius; and in the, fourth century, we read of a famous church in this place, over which Jovinian was bishop or pastor; and in the "fifth" century there was a church here, whose bishop is mentioned in the catalogue of bishops who assisted in the first council at Ephesus; and, in the same century, the church of this place was the metropolitan church of Pamphilia; and, in the "sixth" century, one Epiphanius was bishop of Perga; and, in the "seventh" century, it is spoken of as the metropolitan of Pamphilia; and, in the "eighth" century, we read of Sisinnius as bishop of it (i); so far down can we trace Christianity in this city.
They came to Antioch in Pisidia; so called to distinguish it from Antioch of Syria, from whence they were sent, Act 13:1 and so this place is called Antioch of Pisidia by Ptolomy (k); and also from another Antioch in Mygdania, before called Nisibis, as Pliny (l) observes, and which is the Antioch in the Apocrypha:
Read full note →
"Afterward departed he in all haste, and returned unto Antiochia, where he found Philip to be master of the city: so he fought against him, and took the city by force.'' (1 Maccabees 6:63)
"Heard that Philip, who was left over the affairs in Antioch, was desperately bent, confounded, intreated the Jews, submitted himself, and sware to all equal conditions, agreed with them, and offered sacrifice, honoured the temple, and dealt kindly with the place,'' (2 Maccabees 13:23)
concerning which Josephus (m) has these words; Nisibis is the name of the country, and in it formerly the Macedonians built Antioch, which they called Mygdonia. Pisidia was a province of Asia; it had Pamphilia on the north, Lycaonia on the east, and Phrygia Pacatiana on the west; and it is mentioned together with Phrygia, Lycaonia, and Pamphilia by Pliny (n): and this Antioch in it, is, by the same writer, called Caesarea (o): his words are, the Pisidians have their seat upon the top (of the valley) formerly called Solymi, whose colony is Caesarea, the same with Antioch. This is the Antioch to which Paul and Barnabas came, when they went from Perga, where were many Jews, and who had a synagogue in it: we read before, in Act 2:9 of devout Jews that came to Jerusalem, whose native places were Asia, Phrygia, and Pamphilia, to which Pisidia was near: wherefore it follows, and
went into the synagogue on the sabbath day; for though the ceremonial law was abrogated by the death of Christ, it still was observed by the Jews, who had their synagogues open on that day for religious service; wherefore Paul and Barnabas took the opportunity of going in when they were assembled together, in order to preach Christ to them, not having a convenient time on other days:
and sat down: on one of the seats in the synagogue; either as hearers of the law and prophets, which were read every sabbath day in the synagogues; or else to teach the word, expound the Scriptures, and preach the Gospel of Christ, it being usual to sit when this was done; See Gill on Mat 5:1 and both were true, for they heard a part of the law and prophets read, according to the custom of the Jews; see the following verse, and Act 15:21 and they also gave a word of exhortation to the people.
(i) Magdeburg. Hist. Eccles. cent. 3. c. 2. p. 2. cent. 4. c. 2. p. 3. cent. 5. c. 2. p. 3, 418. cent. 6. c. 2. p. 3. cent. 7. p. 3, 112, cent. 8. c. 2. p. 4. (k) L. 5. c. 4. (l) Nat. Hist. l. 6. c. 13. (m) Antiqu. l. 20. c. 3. sect. 3. (n) Antiqu. l. 5. c. 32. & l. 6. c. 34. & Solin Polyhistor. c. 53. & 57. (o) Plin. ib. l. 5. c. 27.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv14, 15, 16, 17, 18, 19, 21, 22, 24, 25, 27, 29, 31, 33, 34, 35, 36, 39, 40, 41, 42, 43, 46, 47, 48 Antioch in Pisidia - Different from the Antioch mentioned…
Antioch in Pisidia - Different from the Antioch mentioned ver. 1.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 36, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52 Verse 14. They came to Antioch in Pisidia] This…
Verse 14. They came to Antioch in Pisidia] This place is mentioned thus to distinguish it from Antioch in Syria, with which it had nothing in common but the name. There were several cities and towns in various districts of these countries called Antioch: some have reckoned up not less than twelve. Pisidia, in which this was situated, was a province of Asia Minor, near to Pamphylia, having Phrygia on the north, and Pamphylia on the south. The position of all these places may be seen on the map.
Into the synagogue on the Sabbath day] Though Paul was now on a special mission to the Gentiles, yet he availed himself of every opportunity, in every place, of making the first offer of salvation to the Jews.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv14, 16, 17, 19, 21, 23, 26, 32, 38, 40, 42, 44, 46, 48, 49 Act 13:14-15. When they departed from Perga — Proceeding…
Act 13:14-15. When they departed from Perga — Proceeding in the prosecution of their important work; they came to Antioch in Pisidia — A country to the north of Pamphylia; and went into the synagogue on the sabbath day, (Paul making it a point in every place first to offer salvation to the Jews,) and sat down — Among those that were worshipping there. And after the reading of the law and the prophets — The law was read over once every year, a portion of it being appointed for each sabbath; to which was added a lesson taken out of the prophets; the rulers of the synagogue — Having probably some knowledge of the public character which the two celebrated strangers sustained, and being curious to hear from their own mouth that new doctrine which had made so much noise in other places; sent unto them, saying, If ye have any word of exhortation for the people — Any declaration to make which may conduce to their edification; say on — As this is the proper season for doing it. According to the Jewish writers, (see Maimonides on the Talmud,) after public worship was over, any one might make a speech to the people in the synagogue, on any subject which he apprehended might be for their advantage: this, it seems, however, was seldom done without the permission of the rulers, which was thus given to Paul and Barnabas.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 50, 51, 52 They came to Antioch in Pisidia - Pisidia was…
They came to Antioch in Pisidia - Pisidia was a province of Asia Minor, and was situated north of Pamphylia. Antioch was not in Pisidia, but within the limits of Phrygia; but it belonged to Pisadia, and was called Antioch of Pisidia to distinguish it from Antioch in Syria - Pliny, Nat. Hist., 5, 27; Strabo, 12, p. 577 (Kuinoel; Robinson’s Calmet). The city was built by Seleucus, the founder of the Antioch in Syria, and was called after the name of his father, Antiochus. He is said to have built 16 cities of that name (“Life and Epistles of Paul,” vol. 1, p. 122).
Went into the synagogue - Though Paul and Barnabas were on a special mission to the Gentiles, yet they availed themselves of every opportunity to offer the gospel to the Jews first.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv14, 19, 20, 24, 33, 34, 35, 36, 37, 39, 40, 41, 44, 48, 51 Antioch. Many cities in Asia Minor bore this name.…
Antioch. Many cities in Asia Minor bore this name. It is related that Seleucus Nicanor built many, and called them by this name, in honour of his father Antiochus. (Tirinus) --- Pamphylia and Pisidia were two provinces in Asia Minor. --- The sabbath-day. Some not only understand, but even translate, the first day of the week: but here is rather meant the Jewish sabbath, as St. Paul went into their synagogues. And in this his first sermon to them, which St. Luke has set down, he speaks nothing that could offend or exasperate the Jews, but honourably of them, to gain them to the Christian faith; he commends in particular David, whose Son they knew the Messias was to be: and of whom he tells them, that God had given them their Saviour, Jesus. He mentions this high eulogium, which God gave of David, Psalm lxxxviii. 21. that he was a man according to God’s heart, who in all things should fulfil his will, that is, as to the true worship of God; though he fell into some sins, of which he repented, and did penance. (Witham)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v42 42And when the Jews were gone out of the…
D.—PAUL AND BARNABAS ARE EXPELLED FROM THE CITY BY THE JEWS, WHEN THE LATTER SEE THAT THE GENTILES GLADLY RECEIVE THE GOSPEL
Act_13:42-52
Read full note →
42And when the Jews were gone out of the synagogue18, the Gentiles19 [But when they went out, they] besought that these words might be preached [spoken] to them the next sabbath20. 43Now when the congregation [synagogue] was broken up [dismissed], many of the Jews and religious [devout] proselytes followed Paul and Barnabas; who, speaking to them, persuaded [exhorted] them to continue21 in the grace of God. 44And [But on] the next [following]22 sabbath day [om. day] came almost the whole city together to hear the word of God. 45But when the Jews saw the multitudes, they were filled with envy [jealousy], and spake against [contradicted] those things which were spoken by Paul, contradicting and23 blaspheming. 46Then Paul and Barnabas waxed bold [spake boldly], and said, It was necessary that the word of God should first have been [first be] spoken to you, but seeing [as] ye put [thrust] it from you, and judge yourselves unworthy [not to be worthy] of everlasting life, lo, we turn to the Gentiles. 47For so hath the Lord commanded us, saying, I have set thee to be [for] a light of the Gentiles, that thou shouldest [mayest] be for [serve unto] salvation unto the ends [end] of the earth. 48And [But] when the Gentiles heard this, they were glad [rejoiced], and glorified the word of the Lord: and as many as were ordained [and all that were arranged (Germ. ‘geordnet’, ordered, arrayed)] to eternal life believed. 49And the word of the Lord was published [carried abroad] throughout all [the whole] region. 50But the Jews stirred up [excited] the devout and24 honourable women, and the chief men of the city, and raised [a] persecution against Paul and Barnabas, and expelled them out of their coasts25 [drove them beyond their borders.]. 51But they shook off the dust of their26 feet against them, and came unto Iconium. 52And [But] the disciples were filled with joy, and with the Holy Ghost.
EXEGETICAL AND CRITICAL
Act_13:42-43. And when … were gone out, etc.—The persons who went out [αὐτῶν, see note 1, appended to the text, above.—Tr.], were not Jews (as the textus receptus, which Bengel also adopts, states) who could not patiently listen to Paul any longer, but simply Paul and Barnabas. As these were guests, they withdrew after the conclusion of the discourse of the former, while the members of the synagogue remained until they were formally dismissed (λυθείσης τ. συναγ.). Before Paul and Barnabas, however, had actually left the building, they were requested to deliver another discourse on the succeeding sabbath. (Μεταξὺ, that is, the sabbath lying between other days; σάββατον does not here mean week, that is, the intervening week, for τῷ ἐχομένω σαββ., Act_13:44, implies, that the request was made in the former sense. [“But” says Alexander, (Com. ad. loc.), the marginal version, the sabbath between “appears to be unmeaning, as no points can be assigned, between which this sabbath is described as intermediate.” He, like Hackett, Alford, etc. adopts the view advocated by de Wette, Meyer, and others, according to which μεταξὺ here alone in the N. T. is equivalent to ἑξῆς. which is, indeed, the reading in Cod. D. It is found in this sense in the later Greek, e. g. Jos. B. J. v. 4. 2; Krebs, Obss. p. 220; Kypke, II. 67 f.; Wyttemb, ad. Plut. Mor. p. 177. c. In this sense of next in order, following (Rob. Lex. N. T. ad verb.), the text of the Engl. vers. takes the word.—Tr.].—Who were the persons that besought that these words, etc.? They were, without doubt, those assembled in the synagogue, possibly, the rulers, comp. Act_13:15. But after this religious assembly had been dismissed in the customary manner, a considerable number of Jews and proselytes followed the two strangers to the abode of the latter, and were again addressed, in a still more unconstrained and familiar manner. They were urged to adhere with constancy and fidelity to the grace of God, by which they had already been influenced.
Act_13:44-45. And the next sabbath.—On this day the crisis came. In the first place, the extraordinary readiness with which the pagan inhabitants of the city received religious impressions, was distinctly manifested, as well as the depth of the impressions which Paul had made on them, partly by the above discourse, and partly by the instructions which he, conjointly with Barnabas, continued to furnish in private. On this occasion almost the entire population of the city assembled, partly, in the interior of the synagogue and, partly, before it, in order to listen to the preaching of the Gospel.—But, in the second place, when the Jews saw these masses of hearers, the envy and jealousy which had already been enkindled in them, increased in intensity. They envied Paul on account of the extraordinary eagerness with which he was sought, and, possibly, their Israelitic national feeling was deeply wounded, when the thought spontaneously presented itself that the pagans would be authorized to share as fully as Israel in the great salvation that was offered. They were irritated by such considerations, and began to interrupt and contradict the apostle. (There is here a Hebraistic repetition: ἀντέλεγον—αντιλέγοντες καὶ βλ. [De Wette and Meyer (with whom Winer, Gram. N. T. § 45. 8 appears to agree,) deny that this is a Hebraism, and regard ἀντιλέγ. as intended to give an additional emphasis to βλαζφ. See note 6 above, appended to the text.—Tr.]). The opposition of the Jews assumed more and more a violent and passionate character, so that they were ultimately impelled to utter blasphemies (the objects of which were, probably, Jesus himself, his messengers, and those who believed in him.) [Βλαζφημέω, 1. to speak evil of, to rail at; 2. Spec. of God and his Spirit, or of divine things, to blaspheme, Rob. Lex.—Tr.]
Act_13:46-47. Then Paul and Barnabas waxed bold [spake boldly].—They did not permit their own passions to become inflamed, neither did they revile their assailants; but they very plainly told the latter that they would thenceforth turn away from them, and offer the saving word of God to the Gentiles. It had, unquestionably, been necessary (ἀναγκαῖον)—they said—that the word of God should be proclaimed to them (the Jews), first of all. The necessity proceeded from the command of Christ (Act_1:8; Act_3:26; Rom_1:16), and from the whole plan of the divine economy. But these fanatical Jews had now rejected the Gospel, as the apostle emphatically declares, and had thus virtually pronounced the sentence themselves, that they were not worthy of receiving that everlasting life which had been offered to them in Jesus Christ. In view of this fact, Paul and Barnabas do not attempt to refute the objections and blasphemies of the Jews, nor do they cast their pearls before swine [Mat_7:6], but simply pronounce the words: ‘Lo, we now turn to the Gentiles.’ They do not act in a capricious spirit, when they adopt this course, but strictly obey the will of God (ἐντέταλται). The passage from which Paul quotes, Isa_49:6 [comp. Isa_42:6], sets forth that the Messiah was appointed not only to render services to Israel, but also to be the light and salvation of the whole heathen world. These messengers and organs of Christ apply the words to themselves, and thus justify by the Scriptures the purpose which they avow, of henceforth devoting their labors exclusively to the Gentiles. They both departed from the synagogue, doubtless, immediately after having made this declaration. [“They view the Messianic fulfilment which was to follow this declaration of God (referring to his “servant,” Act_13:1), as being virtually an ἐντολὴ for exercising the apostolic office, since it was through this office that the Messiah who is addressed (σε), would become the “light to the Gentiles, etc.”, which he was appointed to be.” (Meyer).—Tr.]
Act_13:48-49. And when the Gentiles heard this, they received the Gospel with still greater joy and reverence; as many of them became believers, as were appointed by God unto the possession of salvation (τεταγμένοι; Chrysostom: ἀφωρισμένοι τῷ θεῷ). Luke does not here mean to say that the entire mass of the pagan inhabitants who presented themselves, (Act_13:44 ff.), had now been converted, but only a part of them, and, indeed, that part which had been chosen and ordered by God for that purpose; see Doctrinal etc. No. 3, below.—The brief remark in Act_13:49, shows that this Pisidian Antioch became the central point of a system of evangelization, the influence of which was widely extended in the surrounding region.
Act_13:50-52. But the Jews stirred up.—There were certain females in Antioch who were originally Gentiles, but who had become proselytes of the Jews. They occupied a high position in society [“εὐσχήμονας refers to their rank, (Act_17:12; Mar_15:43) as the wives of the first men of the city.” (Hack.).—Tr.], but had not been influenced by the Gospel, and were hence the more easily excited and induced to sustain the Judaism which they had embraced. Through their influence and that of the “chief men of the city,” the Jews succeeded in raising a persecution against Paul and Barnabas. This διωγμός however, probably consisted not so much in any personal injuries inflicted on the two men, as, rather, simply in their banishment by the civil authorities from the city and its territory, as ἐξέβαλον implies. [“This seems to have been no legal expulsion; for we find them revisiting Antioch on their return, Act_14:21, but only a compulsory retirement for peace, and their own safety’s sake.” (Alf.).—Tr.]. But they shook off the dust of their feet against them, in accordance with the command of Jesus (Mat_10:14), not as an expression of contempt (Meyer), but as a declaration that they henceforth renounced all intercourse with such persons, and desired to escape the consequences which the conduct of the latter would deservedly bring upon them. They then proceeded to Iconium, a populous city at the foot of Taurus, [about ninety miles from Antioch], in a south-easterly direction; it belonged, at successive periods, to Pisidia, to Lyconia, and to Phrygia [but was, at the time of the visit of Paul, the chief city of Lycaonia (Meyer, who gives the authorities).—Tr.]. It still bears the name of Konia [Konieh.]. The disciples, that is, the Christians at Antioch, were not, however, depressed and discouraged by the departure of their teachers, but were, on the contrary, filled with joy and the Holy Ghost. [Their joy arose from a consciousness of the happiness which had become their portion as Christians. (Meyer).—Tr.]
DOCTRINAL AND ETHICAL
1. The exhortations addressed to the Antiochians (Act_13:43), i.e., that they should persevere with fidelity and constancy in the grace of God, is worthy of special notice, since the specific idea expressed by χάρις τοῦ θεοῦ, is here presented for the first time in the Acts, and, indeed, precisely by Paul and Barnabas. In Act_4:33, mention had been made of the kindness and grace of God which all the members of the church enjoyed; but the language which was there employed, was intended to describe the communion of love that continued to exist between God and the souls of the believers. Here, however, χάρις τοῦ θεοῦ obviously designates the grace of reconciliation and redemption, which is imparted in Christ to sinners—the grace of God, as contradistinguished from sin. Χάρις occurs, in this sense, for the first time in the Acts, in this passage, but is afterwards repeatedly introduced in the same sense, e. g., Act_14:3, λόγος τῆς χάριτος; Act_15:11, χάρις κυρίου Ἰ. Χ. This circumstance can with the less reason be regarded as accidental, since the missionary discourse of Paul, which immediately precedes, already exhibits traces of that more profound knowledge of the truth in Christ which was granted to the apostle Paul [see Doctr. etc. No. 4, on Act_13:13-41, above.—Tr.], and which the Church has received through him.
2. The indwelling divine power of the Gospel manifests itself not only by leading to the conversion of those who believe, and by filling them with holy joy and happiness (Act_13:48; Act_13:52), but also by not permitting those who reject it to remain as they are, since it incites them to exhibit an unholy zeal and violent passions, as well as to utter blasphemous words, Act_13:45. To some, the Gospel is a savour of life; to others, a savour of death, 2Co_2:15-16.
3. Act_13:48, ἐπίστευσαν, ὅσοι ἠσαν τεταγμένοι εἱς ζωὴν ἀιώνιον. What do these words, when closely surveyed, imply? [See Exeg. etc. on Act_13:48-49, above.—Tr.]. They mean, according to Calvin, that those became believers, whom God had, by virtue of his unconditional decree, ordained unto salvation,—whom he had determined to convert, and not to harden. [“Ordinatio ista nonnisi ad æternum Dei consilium potest referri,” see his Com. ad loc., and Instit. III. 24. 2 and 13, τεταγ. “ordinati.”—Τεταγ. is “ordained, ordered or appointed—not disposed, arrayed, etc.” (Alex.).—“appointed” (Hack.).—Tr.]. But the free self-determination of the human will is as little denied as it is asserted, in this passage; a decretum absolutum is by no means involved in τεταγμένοι. But, on the other hand, the assertion rests on equally unsubstantial grounds, that ῆ̓σαν τεταγμένοι must be taken in a middle sense: quotquot se ordinaverant ad vitam æternam (Grotius) [which does not essentially differ from the explanation in Hofm. Schriftbew. I. p. 238, ed. 2. (Meyer, note)]. This assertion is philologically inaccurate, or assumes, as the definition of the word: apti facti (oratione Pauli) ad vitam æternam adipiscendam (Bretschneider), or explains it in an analogous manner: qui juxta ordinem a Deo institutum dispositi erant (Bengel), so that τάσσειν is taken as a designation of the order of salvation. [“Ordo salutis, or œconomia salutis is the title of that part of Dogmatic (Systematic) Divinity, in which the topics referring to the subjective realization of salvation, are discussed, usually: Calling (vocation), illumination, regeneration and conversion, repentance, sanctification, mystical union, and, often, also, justification and faith, as well as, finally, glorification.” (Herzog: Real-Encyk. V. 684.—Bengel says ad loc, “Homo ordinare se (si modo sic loqui fas est) ad vitam æternam non potest, nisi credendo;—ergo ordinatio divina. Non tamen de æterna prædestinatione agit Lucas … eam ordinationem describit Lucas, quæ ipso auditus tempore facta est .… Ipsum verbum τάττω, ordino, nusquam dicitur de æterna prædestinatiòne, etc.”—Τεταγ. has often been taken in its military sense, and been thus explained: qui de agmine et classe erant sperantium vel contendentium ad vitam æternam; Meyer here observes: “the context affords no grounds for adopting the sensus militaris.” For this frequent sense of the word, see Passow (Herod. 9. 69, etc. Xen. Mem. 3. 1. 8 and 11) and 2Ma_15:20.—Dr. Wordsworth, (quoted by Hackett, ad loc.) explains the word thus: “Those who had set or marshalled themselves to go forward in the way to eternal life, professed their faith boldly in the face of every danger.”—Tr.]. The words bear no other sense than that all those, and those alone, were really converted, who were ordered, appointed, by God to eternal life. It is not the result of accident, nor of the unconditional caprice or whim of men, when any one, or, any particular individual, attains to saving faith; this result depends, on the contrary, on the providence of God, which orders all things even before the decisive moment arrives. For, in matters pertaining to salvation and eternal life, not even the most inconsiderable circumstance can occur, without being ordered, guided and arranged by the will and power of God. This is a truth which humbles as well as strengthens and comforts us. And, on the other hand, nothing occurs in matters pertaining to salvation, unless man exercises the power of self-determination, and resolves, with freedom of the will. This truth is, indeed, recognized in the context, Act_13:46, in the case of unbelievers; and, in a thousand other cases, the Scriptures bear witness to the freedom and independent action of man. This is not here, Act_13:48, expressly stated, only because it is Luke’s chief purpose at present to teach us to regard the work of conversion as dependent on the divine direction of the course of events. [“If the reason why these men believed were only this,—that they were men ordained to eternal life, the reason why the rest believed not, can be this only,—that they were not by God ordained to eternal life; and if so, what necessity would there be, “that the word should be first preached to them”? as we read,
Act_13:46, etc.—The apostle gives this reason why he turned from the Jews to the Gentiles,—because ‘the Jews had thrust away the word, etc,’ Act_13:46, whereas, according to this supposition, that could be no sufficient reason of his going from them to the Gentiles. For it was only they among the Jews whom God had not ordained to eternal life, who thus refused, &c. … As many as were disposed for eternal life, believed; for the word τεταγμένος, which we here render ‘ordained,’ is used in this very book (Act_20:13) to signify a man, not outwardly ordained, but inwardly disposed, or one determined, not by God, but by his own inclinations, to do such a thing; as when it is said, St. Paul “went on foot from Assos, οὕτω γὰρ ἦν διατεταγμένος, for so he was disposed;” the son of Sirach says (Σοφ. Σει. or Sir_10:1) that the conduct or government of a wise man is τεταγμένος (ἡγεμονία συνετοῦτεταγμένη ἔσται), not, ordained by God, but ‘well ordered or disposed by himself,’ etc.” (Whitby, Disc. on Elect. etc. ch. III. § 6.).—Tr.]
4. The joy with which the Antiochian Christians were filled, even after Paul and Barnabas had been constrained to depart from them, is a bright evidence of the gracious operations of the Holy Spirit. Nothing but the communion of that Spirit could have fully compensated them for the loss which they sustained, when their intercourse with the two missionaries and teachers entirely ceased. They were converted, not to these men, but to the Lord, and He continued to dwell with them, even as he dwells with all His people, unto the end of the world. Indeed, even sufferings and persecution cannot diminish this holy joy, for they are among the signs of the Crucified One, and were foretold by Him to his disciples, before they came to pass [Joh_16:2-4].
HOMILETICAL AND PRACTICAL
Act_13:42. And when … gone out … besought.—The Gospel is never proclaimed in vain; although many may despise it, there are always some, whose hearts are touched by it. (Starke).
Act_13:43. Followed Paul and Barnabas.—They followed, as sheep follow the shepherd [Joh_10:4], for they had received many spiritual blessings through them. (Starke).—Persuaded [exhorted] them to continue in the grace of God.—Beginners most of all need such exhortations, for they are still tender grafts, and may be easily broken off from Christ amid the storms of temptation, (ib.).—‘Continue in the grace of God!’ This is a text well suited to all awakened persons. (Williger).
Act_13:44. And on the next sabbath day etc.—Blessed is the sabbath which is thus devoted to the word of God, and not to worldly joy; blessed is the city, the people of which thus proceed to the house of God, and not to places of amusement; blessed is the pastor, who can thus address a congregation that is earnestly seeking salvation, and not see empty benches before him.—And yet, how many Christian cities there are, which have reason to be ashamed of their Sundays, in view of this observance of the sabbath in pagan Antioch!
Act_13:46. But when the Jews saw the multitudes, they were filled with envy.—The envy of the arrogant Jews, who pride themselves on the privileges which divine grace had bestowed on them, and who had already, on former occasions, taken offence when Jesus held intercourse with publicans and sinners, does not now allow them to survey, without displeasure, either the attention which the people give to the apostles, or the privilege which is granted to the pagans, of entering the kingdom of God. That envy will not consent that favor should be shown to the prodigal son, if their religious ceremonies, and their observance of the law should thereby become less prominent. All opposition to the word of truth flows from this impure source—an envious pride, which refuses to bow in submission before the mysteries of the Gospel. (Leonh. and Sp.).—Contradicting and blaspheming.—They might exercise the right of contradiction with a certain degree of plausibility, but when their opposition assumed the form of blasphemy, it was plain that their tongue was really ‘set on fire of hell.’ [Jam_3:6]. (Rieger).
Act_13:46. Then Paul and Barnabas waxed bold.—How often we are lacking in such bold speech! (Williger).—It was necessary that the word of God should first have been spoken to you—not on account of your worthiness, but for the sake of the promises of God, who cannot deny himself, and who abideth faithful [2Ti_2:13], even when we are unfaithful. (Leonh. and Sp.).—But seeing ye put it from you, etc.—It is very profitable when we can convince men who despise divine grace, that they do wrong and are unmerciful, not to God, not to Jesus, not to their teachers, but to themselves; (Ap. Past.).—Despisers of the divine word judge themselves unworthy of everlasting life, not that they actually entertain this opinion, but their conduct implies it. (Starke).—Lo, we turn to the Gentiles!—Buy, while ye are in the market; gather in, while the sky is clear; accept the grace and word of God, while they may be found. For, be it known unto you, that the grace and word of God are like a sudden shower, which does not return, when it has once fallen. It fell on the Jews, but it is now over, and they retain nothing. Paul brought it to Greece, but it is over, and now they have the Turks. It fell on Rome and the Latin lands, but it is over, and now they have the Pope. And ye Germans have no reason to think that ye will perpetually have the Gospel. Therefore, let him that can, seize it, and hold it fast—the idle hand will soon be an empty hand. (Luther).
Act_13:48. And when the Gentiles heard this, they were glad.—God be praised! The grace revealed in the Gospel, has, then, been proclaimed to all. And we will imitate these Gentiles; we will rejoice, yea, heartily rejoice, to the praise of God, and to our own eternal honor. (Würt. Summarien, 1786).—And as many as were ordained to eternal life, believed.—While the Israelites (like the elder son, Luk_15:26), in their self-righteous envy, exclude themselves from the festival so graciously prepared by the Father, the heathen world rejoices in the revelation of that divine, pitying love, which had given very precious promises respecting Gentiles, and now grants them the adoption of children, with all its rights and wealth. The gloom of night is falling upon Israel, while the Gentiles are cheered by the morning star which is rising over them. When the peaceful dove of the Gospel is driven away from one spot, she speedily finds another home, where she may provide for her young. Not all, however, become believers, but as many only as were appointed to eternal life, and who therefore suffered themselves to be arranged in the divine order of salvation, i.e., of faith and repentance. The grace of God which elects and calls, is, indeed, the sole ground of conversion and salvation in every instance; but it is precisely the text before us, that shows, in the case of the Israelites, who robbed themselves of salvation by their own iniquity, that the damnation of men does not rest, like the appointment to salvation, on an absolute decree of God. (Leonh. and Sp.).—[The thought expressed in the last sentence, accords with the principles set forth in the Formula Concordiæ, according to which there is an “election (predestination) of grace” (Rom_11:5), but not one of “wrath,” that is, a reprobation. E. g. “Prædestinatio vero seu æterna Dei electio tantum ad bonos et dilectos filios Dei pertinet, et hæc est causa ipsorum salutis, etc.” Art. 11. p. 618, ed. Rech.—Tr.]
Act_13:49. And the word of the Lord was published.—The word of the Lord carries a passport with it, which gives it access to every part of the world, and no human impediments can retard its progress. (Ap. Past.).
Act_13:50. But the Jews stirred up the devout and honourable women.—“These were sanctimonious women, who prided themselves on their devotions, and imagined that they were pious already, before the two strangers arrived. And thus, that which is honorable and devout, is employed as a bar against Christianity. Such persons can very easily be stirred up, and then they exclaim: ‘Can you expect to find better people than we are? We had long ago been respectable and pious.’ ” (Gossner).—“Scoffers have often blasphemed, and said that our holy religion had been extended principally by the aid of women. A fact of an opposite character is here presented.” (Ap. Past.).—Per mulieres multa saepe impedimenta vel adjumenta adferuntur regno Dei. (Bengel).
Act_13:51. But they shook off the dust of their feet.—The people of the world need convincing evidence that the truth is communicated to them, not for the sake of private advantage, but solely for the purpose of enabling them to obtain salvation. If they will not accept of heaven, let them retain the earth and its dust. (Starke).
Act_13:52. And the disciples were filled with joy, and with the Holy Ghost.—If these words were applied to awakened persons, would all of the latter successfully endure the test? There are many awakened little flocks, which are dispersed, as soon as the agents by whom they were awakened, are taken from them. Or, if such be not actually the result, they nevertheless grow lukewarm. Believers say: ‘The religious state of the flock is not now what it once was;’ unbelievers say: ‘The tumult has ceased.’ (Williger).
ON THE WHOLE SECTION.
Act_13:42-52. How shall we obtain eternal life? I. By regarding it as the sovereign good, and earnestly seeking it; II. By judging ourselves, (as indeed we are by nature), to be unworthy of such a gift; III. By believing that the grace of God will, nevertheless, bestow it; IV. By submitting willingly to the gracious plans which the Lord has chosen. (Langbein).
The calling of the Gentiles, (id.).
The pilgrimage of the Gospel: I. Illustrated (a) in the text; (b) in the history of the kingdom of God in general; II. The solemn lessons which it teaches. (Leonh. and Sp.).
The various sentiments with which men listen to the preaching of the Gospel: I. Open hostility; II. Calm indifference; III. Willingness to believe and obey. (id.).
Wrath and grace, ruling in the kingdom of God: I. Man’s choice excludes from it, Act_13:46; II. God’s choice introduces into it, Act_13:48. (C. Beck, Hom. Rep.).
The word of God, the means by which the thoughts of many hearts are revealed [Luk_2:35]: I. Of Gentiles, that is, of such as had hitherto been unacquainted with it, Act_13:48-49; (a) they rejoice on hearing the message; (b) they glorify the grace of God; (c) they receive the word in faith; (d) they experience the blessedness of believers. II. Of Jews, that is, of the self-righteous, who are not willing to be saved by grace, Act_13:50; (a) they are filled with anger on hearing the Gospel message; (b) they prejudice others against it; (c) they persecute the messengers of salvation. III. Of believers, who have personally experienced the power of the word; (a) their faith is not shaken by afflictions, Act_13:51; (b) they are filled with holy joy, Act_13:52; (c) they grow in grace, through the Holy Ghost, Act_13:52. (Lisco).
The first shall be last, and the last shall be first [Mat_19:30]: I. The first, as the last, (a) Who are the first? Those who had at the earliest period experienced the love of God, and been most richly endowed with its gifts. (b) Why are they afterwards the last? Because they did not faithfully apply the divine love that had been bestowed, and earnestly seek salvation, but indulged in pride on account of their gifts. (c) How do they become the last? Either by receiving a lower position in the kingdom of God, corresponding to the limited measure of their fidelity (Mat_20:10), or by being entirely excluded from the blessings of the kingdom of God, as a recompense for their absolute unfaithfulness, Act_13:46-47. II. The last as the first. (a) Who are the last? Those who had been called at a later period, and were endowed with less precious gifts, (b) Why are they afterwards the first? Because their knowledge of their wants urges them to seek salvation, Act_13:44; Act_13:48. (c) How do they become the first? By faithfully endeavoring, after they have themselves been admitted into the kingdom of God, to extend its blessings to others, Act_13:49; Act_13:52. (Lisco).
The enemies of the Gospel, injure themselves alone: I. They betray the secrets of their evil hearts, Act_13:45; II. They judge—and make—themselves unworthy of everlasting life, Act_13:46; III. They dishonor themselves by the vile weapons with which they contend, Act_13:50; IV. They cannot check the triumphant progress of divine truth, Act_13:48-49; Act_13:51-52.
The envy which the success of the Gospel awakens: it bears witness, I. Against the envious—exposing their secret arrogance, their bad conscience, the wretchedness of their internal life; II. In favor of the cause to which they are unfriendly—that cause must be well sustained, the excellence of which cannot be actually disproved—which is a goad that cannot be successfully resisted—and which confers blessings that no scoffs can prove to be unsubstantial.
The solemnity of the words pronounced by faithful witnesses of the truth: ‘We turn away:’ I. They are prompted, not by timidity or the fear of man, but by a firm determination to obey the divine will. II. They express, not pride and contempt, but sorrow and compassion for those who reject the salvation of God. III. They are dictated, not by indolence, but by a zeal which seeks a new field of labor.
When is it time for a servant of Christ to shake off the dust of his feet? (Act_13:51): I. When he has not only knocked at the door with friendly purposes, but also waited with patience and fortitude; II. When he has been directed, not only by men, but also by the Lord, to proceed further; III. When he not only finds the door closed to him here, but also sees another great and effectual door [1Co_16:9] opened to him.
Israel’s temporal rejection: I. Richly merited by pride, ingratitude, and wickedness; II. Righteously determined by the holiness and truth of the Lord; III. Converted into a blessing for the whole world, to which the Gospel is now sent [Rom. Acts 11.]; IV. Designed to be a warning to Christendom, as well as an urgent appeal to believers, to go and search out, with tender love, the lost sheep of the house of Israel [Mat_10:6].
[Act_13:47. Christ, revealed as the light of the Gentiles: I. The sense of the prophecy; II. The manner of its fulfilment; III. The present duties of the Christian church, with respect to it.—Tr.]
Footnotes:
[18]Act_13:42. a. Instead of αὐτῶν, the text. rec. [following G.], reads: ἐκ τἠς συναγωγῆς τῶν ʼΙουδαίων; these words were probably inserted in order that the church lesson, which began at this place, might be more clearly understood [and a subject be supplied to παρεκάλουν, (Alf.)—Tr.]; the single word αὐτῶν, however, is sufficiently attested by MSS. [A. B. C. D. E.] and versions [Vulg. etc.], and also by [Cod. Sin. and] the text of Chrysostom. [Lach., Tisch., and Alf. read simply αὐτῶν, and the last translates thus: “As they (the congregation) were going out, they (the same) besought, etc.”—Tr.]
[19]Act_13:42. b. The reading τὰ ἔθνη, after παρεκάλουν [of text. rec. from G.], is undoubtedly spurious, [omitted in A. B. C. D. E. Cod. Sin.], and, besides, in point of fact, involves an error [the Jews having united with the others in making the request, according to Exeg. note on Act_13:42-43. Lach. Tisch. and Alf. omit τὰ ἔθνη, and Meyer concurs.—Tr.]
[20]Act_13:42. c. [In place of: the next sabbath (Cranmer, Geneva), the margin of the Engl. vers. offers: “in the week between, or, in the sabbath between.” See Exeg. note, below.—Tr.]
[21]Act_13:43. [The text. rec. reads ἐπιμένειν, in accordance with G.; in place of it recent editors introduce πρόςμενειν, which is found in A. B. C. D. E. Cod. Sin.—Tr.]
[22]Act_13:44. ἐρχομένῳ [of text rec. from B (e sil). C (original). D. E (corrected). G. and Cod. Sin.], instead of ἐχομένῳ, is a correction, and is spurious, [“the sense of ἐχομ. not being perceived”, says Alf., who, with Lach. and Tisch., reads, in accordance with A. C (corrected). E (orig.)., ἐχομ., as in Luk_13:33; Act_20:15; Act_21:26.—Tr.]
[23]Act_13:45. ἀντιλέγοντες καὶ [in text. rec.] has been cancelled by Lachmann, in accordance with A. B. C. G. [Cod. Sin. Syr. Vulg.]; it is, nevertheless, genuine [found in D., most of the cursive mss., fathers, etc.], as it was dropped only because it seemed to be tautological. [Defended by de Wette as emphatic (“not only contradicting, but also blaspheming,” as ἐξηρεύν. and ἐρευν. in 1Pe_1:10-11), and inserted by Alf.—E. reads, in place of it, ἐναντιούμενοι; Mey. and Alf. regard both this word, and the omission of ἀντιλ., as unsuccessful attempts to improve the style.—Tr.]
[24]Act_13:50. a. [καὶ after γυναῖκας, of text. rec. is dropped in Stier’s N. T., as well as by Lach. Tisch. and Alf., in accordance with A. B. C. D. Syr. (“the eminent devout women”); but it is found in E. G. Vulg. Chryst.; it was originally written in Cod. Sin., but was cancelled by a later hand. Meyer regards the words as inappropriately inserted.—Tr.]
[25]Act_13:50. b. [“coasts.” This word is the version in the Engl. Bible, of μέρος, Mat_15:21; ὅρια (frequently, as here); χώρα (Act_26:20); τόπος Act_27:2. It is applied to the; side, border, or boundary of a country, as in Deu_19:8; Jdg_11:20. It was then employed to designate the region itself which was confined within certain limits or borders. It was, subsequently, applied specially to a boundary line running along the sea-shore. It refers here, in the former sense, to the country immediately surrounding Antioch.—Tr.]
[26]Act_13:51. [αὑτῶν after ποδῶν, is found in D. E. G. Vulg. etc., but is omitted in A. B. C. Cod. Sin., and by Lach. Tisch. and Alf.—Tr.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv14, 15, 18, 20, 21, 22, 23, 26, 27, 28, 29, 31, 33, 34, 36, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52 departed from Perga--apparently without making any stay or doing…
departed from Perga--apparently without making any stay or doing any work: compare the different language of Act 14:25, and see immediately below.
came to Antioch in Pisidia--usually so called, to distinguish it from Antioch in Syria, from which they had started, though it actually lies in Phrygia, and almost due north from Perga. It was a long journey, and as it lay almost entirely through rugged mountain passes, while "rivers burst out at the base of huge cliffs, or dash down wildly through narrow ravines," it must have been a perilous one. The whole region was, and to this day is, infested by robbers, as ancient history and modern travels abundantly attest; and there can be but little doubt that to this very journey Paul many years after alludes, when he speaks amidst his "journeyings often," of his "perils of rivers" (as the word is), and his "perils of robbers" (Co2 11:26). If this journey were taken in May--and earlier than that the passes would have been blocked up with snow--it would account for their not staying at Perga, whose hot streets are then deserted; "men, women, and children, flocks, herds, camels, and asses, all ascending at the beginning of the hot season from the plains to the cool basin-like hollows on the mountains, moving in the same direction with our missionaries" [HOWSON].
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52 14. Departed from Perga—We are not told that they…
14. Departed from Perga—We are not told that they even preached in Perga until their return, (Act_14:25.) The theory of Howson is, that this present rapidity of movement arose from the nature of the seasons in this region. If we may suppose that Paul left Seleucia in early March, and spent two months in Cyprus, he would be at Perga in early May. At this time the lowlanders of Pamphylia are marching in caravans of the entire population for the cool recesses of the northern highlands. Paul would avail himself of this tide and press into the interior.
Antioch in Pisidia— Proceeding northward, leaving his caravans as they scattered to their retreats, Paul passes the Lake Eyerdir and finds Pisidian Antioch not far from its northern shore. This city, which bears its addendum, in Pisidia, to distinguish it from the greater Antioch whence Paul started, was built by the same Seleucus. It stood on the great highway leading from Ephesus on the west to Iconium. and thence to the Syrian Gates, the narrow pass by which entrance was made into Syria. (See note on Act_6:9.) By this thoroughfare armies, caravans, and travel of every description have passed, as a natural route, for centuries. It was a Roman colony, so called; that is, a locality in which Roman soldiers were rewarded with landed estates for retirement and residence. Hence, over its Greek and Syrian population, it was largely a Romanized town, resounding with Latin elocution and flaring with the insignia of Roman sway. To this interior metropolis Paul wended his rapid way.
Read full note →
Synagogue—So largely Greek and Roman was this proud town that Israel seems to have had but a single synagogue; and much to Paul’s advantage, that seems to have been largely thronged with Gentile proselytes to Judaism, or at least to the monotheism of Judaism. Such Gentiles declined circumcision, but they attended the synagogue to worship the true God, and hear, if the language permitted them, as the Septuagint translation, often did, the reading of the Old Testament. For the synagogue and its worship consult note on Matthew 4.
14. On the sabbath day—They seem to have withheld any proclamation of their doctrines until the synagogue opened the way.
Sat down—Not, as some think, in a seat of dignity as prepared to teach, but quietly in the congregation.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv14, 15, 16, 17, 18, 19, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 38, 40, 41, 42, 43, 44, 45, 46, 47, 48, 50, 51, 52 14. But when they departed from Perga, they came…
14. But when they departed from Perga, they came to Antioch in Pisidia] Better, “But they having passed through from Perga, came,” &c. Pisidia lay inland to the N. of Pamphylia, and Antioch was in its extreme northern part, so that the verb “passed through” is very correct, for they crossed the whole district. Dean Howson (Life and Epistles of St Paul, i. 175) suggests that it was perhaps in this journey that St Paul and his companion were exposed to those “perils of robbers” of which he speaks 2Co_11:26. Pisidia was a mountainous district rising gradually towards the north, and the quotations given by Dr Howson from Xenophon and Strabo shew that there was a great deal of brigand-like life there even in these times, from which Paul and his company may have been in danger.
and went into the synagogue on the sabbath day, and sat down] Though he is the Apostle of the Gentiles it is ever to the synagogue that St Paul first finds his way. For the law of Moses ought to be a better schoolmaster to bring men to Christ than the law of nature.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 31, 33, 34, 35, 36, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52 (14) They came to Antioch in Pisidia.—The town was…
(14) They came to Antioch in Pisidia.—The town was one of the many cities built by Seleucus Nicator, and named after his father, Antiochus. It lay on the slopes of Mount Taurus, which the travelers must have crossed, had obtained the “Jus Italicum”—a modified form of Roman citizenship—under Augustus, and had attracted, as the sequel shows, a considerable Jewish population, who had made many proselytes among the Gentiles (Act_13:42). It lay on the extreme limit of Pisidia, with Phrygia on the west and Lycaonia on the east.
Went into the synagogue on the sabbath day, and sat down.—The act implied that they were not listeners only, but teachers. (See Notes on Mat_5:1; Luk_4:20.) They sat as in the seat of the Rabbi, and their doing so was an indication, as the sequel shows, that they asked for permission to address the congregation. It will be remembered that the organisation of the synagogue excluded the sacerdotal element altogether, and that lay-preaching, assuming a sufficient training, was an established practice. It need hardly be said that neither elders nor scribes were necessarily of the tribe of Levi.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv14, 15, 16, 17, 18, 19, 21, 22, 23, 24, 25, 26, 27, 28, 29, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52 They, passing through from Perga, came for when they…
They, passing through from Perga, came for when they departed from Perga they came, A.V.; of for in, A.V.; they went for went, A.V. Traveling due north into the interior for over a hundred miles, theywould reach Antioch in Pisidia, now a Roman colony. It would be a difficult and dangerous road, infested with robbers, (2Co_11:26) mountainous, rugged, and passing through an untamed and half-savage population. Pisidia was part of the province of Galatia. The direction of their route was probably determined by the locality of the Jewish populations, which were always their first object, and their door of access to the more pious heathen. Sat down ; perhaps, as many think, on the seat of the rabbis those "chief seats in the synagogues," which our Lord rebukes the scribes for loving, (Mar_12:39) but which "Paul as a former Sanhe-drist, and Barnabas as a Levite," had a fair claim to occupy; but more probably on the seats of ordinary worshippers, where, however, the presence of strangers would at once be noticed.
Vers. 14-41. The Christian faith.
Read full note →
The Apostle of the Gentiles goes first to the synagogue of the Jews (ver. 14). This partly, perhaps, because he would be most at home there and find a readier audience (ver. 15); partly in accordance with the words of the. (Luk_24:47) At liberty to speak by the courtesy of his countrymen, Paul preached the discourse which we have in the text concerning the faith of Christ. He shows
I ITS BASIS IN HISTORICAL FACT. (Vers. 17-22, 31.) It is a matter of history. That history commences with the call of Abraham and the redemption of Israel from the bondage of Egypt (ver. 17); it includes the life in the wilderness (ver. 18) and the early years in the land of promise (vers. 19, 20); it contains the choice of a monarchy (ver. 21) and the elevation of David (ver. 22). From beginning to end, the faith of Christ rests on the solid ground of established facts; it does not depend on dreams and visions, nor on logical deductions or intuitions of the human reason; it is built on well-attested facts; "That which we have heard, that which we have seen with our eyes, which we have looked upon, and our hands have handled, that which we have seen and heard declare we unto you". (1Jn_1:1-8) Not "cunningly devised fables," but facts of which truthful men were "eye-witnesses", (1Pe_1:16) are the material on which Christian doctrine rests.
II ITS CULMINATION IN A LIVING ONE. (Vers. 23-37.) "God raised unto Israel a Savior, Jesus (ver. 28); One of supreme rank and majesty, whose shoes the great Baptist was "not worthy to loose" (ver. 25); One slain by his own people, but raised from the dead by the favor and the power of God (vers. 27-30); One whose immortality is the fulfillment of the Divine word (vers. 32-37). In Christianity everything gathers round, centers in, Jesus Christ himself. We are not compelled to subscribe to certain profound propositions, nor to conform to a number of minute requirements either in domestic or social life or devotional habit; we are desired to accept a once-crucified and now risen One Savior, Jesus as the almighty Savior, living Lord, Divine Friend, he offers to be to us all.
III ITS CARDINAL DOCTRINE. (Vers. 38, 39.) "Through this man is preached unto you the forgiveness of sins;" "By him all that believe are justified," etc. There can be no real religious life without the conscious enjoyment of God"s favor; and this cannot be attained until sin has been forgiven. The initial step into the kingdom of God is, therefore, the remission of sins, the justification of the sinner before God. This is the cardinal doctrine of the gospel of Christ; "This he said is my blood of the new testament, which is shed for many for the remission of sins". (Mat_26:28) There may come times when this doctrine will be neglected, but to it mankind will continually return; for it is the sense of sin and the consciousness of condemnation which stand between the soul of man and its heritage in God, and it is the forgiveness of sin and the justification of the sinner which open the gates of the kingdom of peace, of joy, of eternal life.
IV ITS GLORIOUS COMPREHENSIVENESS. Men of Israel, and ye that fear God, give audience" (ver. 16; "Children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent" (ver. 26); "By him all that believe are justified" (ver. 39). Already the old and narrowing traditions had been broken; already the strong prejudices had melted away; already the hearts of men had been enlarged, and Gentiles and Jews were invited to believe and to be saved. As missionary work proceeded, and as more light from heaven broke in, the world-embracing thought of God became clearer and fuller to the minds of men.
V THE URGENCY OF ITS CLAIM. (Vers. 40, 41.) A most sad succession of steps despise wonder perish; but one that has been taken by thousands of the children of men. We cannot oppose ourselves to a "great salvation" without being bruised and broken by our folly. (Mat_21:44) The height of blessedness and dignity to which we rise if we accept a Divine Savior marks the depth of shame and woe to which we fall if we reject him. C.
Vers. 14-41. Another faithful sermon to the Jew.
It is pleasant to observe the traces, in every possible place, of the grace still held out to the Jew. It vindicates with emphasis "the long-suffering" of God, and the continuing force of the dying prayer of him whom those Jews "slew and hanged on a tree." And, though in a less degree, it is pleasant to observe how messengers and apostles, when they reach a new town, pay their first visit to the synagogue. This very thing the Apostle of the Gentiles now does. It has been the order of the two companions since they set out from the former Antioch (vers. 4, 5), but now arrived at "Antioch in Pisidia," and Paul distinctly taking the lead, the same course is observed. "Paul and his company" (ver. 13) "went into the synagogue on the sabbath day, and sat down." They are strangers, and "after the reading of the Law and the prophets," they are invited by the rulers of the synagogue to speak. Sergius Paulus (ver. 7) sent for them when they were at Paphos, and "desired to hear the Word of God." And now again they spoke from all the better vantage-ground, in that they were invited to speak. The occasion proved a memorable one. And its memorableness turned on Paul"s word of exhortation" to a Jewish audience. Notice
I THE ONE DETERMINED OBJECT OF THIS "WORD OF EXHORTATION." (Vers. 38, 39.) It is to fix sole, undivided attention on the "Man" (ver. 38) Jesus, as the Obtainer of forgiveness of sins for men, though not himself necessarily the actual Forgiver, and as the Justifier of all men who believe in him, from the demands of responsibilities of which they would fain be free. This is the key-note of Paul"s preaching, and we hear it distinctly sounded on this the first great occasion of his authoritative pronouncements. It marks the standpoint of his practical theology. And it is the burden of his apostolic mission. Nothing lies nearer his own heart, nothing is spoken more plainly on his lip, whether he converses with himself, a sinner, or would appeal to others, sinners. It is the core of the truth; it is the bone and marrow of the gospel itself. Therefore:
1. Paul preaches the "Man Christ Jesus.
2. Paul preaches him as the only One who obtains forgiveness (let him obtain it as he may) for the burdened sinner.
3. Paul preaches him as the living, all-efficient Justifier of men before God.
4. Paul preaches him as the "red", (Joh_15:1) after all the typical and figurative (ver. 39).
II THE STRAIGHT, DIRECT ROAD ALONG WHICH PAUL TRAVELS TO HIS ONE DETERMINED OBJECT. There is no touch of "the Socratic argument" here. Paul takes, it is true, a little while to reach his grand point. But he goes by no covert approach towards it. He paves the way, and may be said to smooth the way, but it is all in full daylight. The brief yet effective historical survey which Paul takes of Israel may be compared, for object and matter and manner, with those of Peter (Ac 2) and (though in less degree) of Stephen. (Ac 7) Without invidiousness it may be said, however, that Paul"s brevity, pointedness, trenchancy in this address, could not be surpassed. He introduces Christ, from the moment of God"s election of Abraham to "the raising up Jesus again" from a death and grave which had set not one stigma of corruption on him. And in a moment or two he has confronted his whole audience in that Antioch synagogue with two portraits like life and life-size the one the portrait of their "own nation and people, the Jews," and the other the portrait of the crucified, "dead, and buried," but risen One. This introductory survey of Paul owns to the greatest fidelity to fact and fidelity to the conscience of those who listened. The evidences of promise sacred to every memory, of genealogy that in point of fact had been as undisputed as it was indisputable, of prophet of old, of that greatest "prophet born of women" (Luk_7:28) John the Baptist, of modern time, and of "sacred psalm," are all marshaled. And at present the effect seemed likely to be irresistible. The "men of Israel, and they that feared God" from happy association with them, and "the Gentiles," or some chance representatives of them, seem to be, not indeed chained to the spot (ver. 42), not entranced, not bewitched, but deeply impressed and thoughtful without being embittered.
III THE FAITHFUL WARNING AND POWERFUL REMONSTRANCE THAT CLOSED "THE WORD OF EXHORTATION." The word of trumpet-warning is Paul"s own. He clenches it, albeit, with quotation from "the Scriptures," which should add the force that comes of sacred reverence"s claim. "Repent!" cried John the Baptist. "Beware!" cries Paul, "lest you fail to repent;" as so many had failed to do since John the Baptist"s cry. They heard the quotation, and often as they had heard it before and knew it so well, or it would have lost much of its significance and aptness on the lip of Paul, they had never thought of it in this light, they had never dreamt it could have foretold of them or be any description of them. Yet what a wonderful picture it had been of a nation, for at all events some three years, and of their sons and daughters some thirteen years more already! What a true picture of that "highly favored" nation! They had beheld and despised; they had wondered and had perished, yes, already too many of them perished. And that from no convulsion of nature, or collapse of heaven, or irremediable pestilence, or sword of conquering foe, but because, though they were given to behold things that kings and prophets and righteous men of their ancestors for centuries had desired in vain, they "despised" what they beheld. So must perish all who will "in no wise believe a work which" Heaven itself works in the very midst of them, and which is "declared" to them with the voice of power, of love, of patient importunity, but is "despised and rejected. B.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv17, 18, 22, 25, 26, 27, 32, 36, 38, 40, 42, 48, 49, 50 The God of this people of Israel chose our…
Act_13:17-41
The God of this people of Israel chose our fathers.
Read full note →
The hours on the worlds clock
1. Moving slowly forward as the hours of the Eternal God, with whom a thousand years are as one day, and of the long suffering God, whose patience has borne with this perverse world, as it did with Israel for forty years in the wilderness.
2. But unceasingly progressing to the end appointed of God--of the worlds redemption, and the worlds judgment. (K. Gerok.)
The history of the kingdom of God
The history of the world in the light of the gospel transfigured into the history of the kingdom of God.
I. Its place is sketched out before in the eternal counsels of Divine wisdom, power, and love.
II. Its sections of time are stations on the progress of humanity to its destination.
III. Its heroes are the vassals of Christ, and willingly or unwillingly the servants of His kingdom.
IV. Its end is the glorification of God in humanity. (K. Gerok.)
The providence of God in the history of Israel
An encouraging type of the Divine government of mankind.
I. Wherein this providence is recognised.
1. In the history of Israel.
2. In the history of the world.
II. What influence the certainty of this Divine government should have upon us.
1. We should be comforted with the sure confidence that the issue of things will be the best.
2. We should do our part, in order that the Divine plan of salvation may be more and more realised. (Lisco.)
Christ, the worlds Saviour
I. Foretold in the old testament (Act_13:16-25.)
II. Rejected by his people (Act_13:26-29.)
III. Preached as the salvation of believers (Act_13:30-41.)
(Lisco.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv14, 15, 16, 17, 20, 21, 22, 23, 24, 26, 27, 38, 42, 44, 45, 46, 47, 48, 50, 51, 52 14. They came to Antioch. They seemed to have…
14. They came to Antioch. They seemed to have passed at once from Perga to the Antioch that lay in the interior. It must be distinguished from the Antioch of Syria (11:22) before named. There were several Antiochs, this one being the capital of the province of Pisidia. Vast ruins still mark its site. They went into the synagogue. In every Gentile city where there was a Jewish synagogue the gospel was preached first to the Jews by the apostolic preachers. The course of Paul and Barnabas here is an example of their custom.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v45 Act_13:45. Contradicting and blaspheming.—The best MSS. Omit “contradicting” (Lachmann,…
CRITICAL REMARKS
Act_13:45. Contradicting and blaspheming.—The best MSS. Omit “contradicting” (Lachmann, Westcott and Hort); but as it is neither superfluous nor Hebraistic (Hackett), and defines more exactly the nature of the opposition (Zöckler), it may be retained.
Read full note →
Act_13:46. It was necessary.—Compare Luk_24:47; Rom_1:16; Rom_2:10.
Act_13:47. I have set thee to be a light of the Gentiles.—This citation from Isa_49:6 (LXX.) represented the apostolic mission as a continuation of Christ’s (see Luk_2:32).
Act_13:48. Ordained to eternal life.—τεταγμένοι εἰς ζωὴν αἰώνιον. Cannot be rendered—those who believed were appointed to eternal life, or those who were disposed, i.e., inclined, to eternal life believed. The words mean what they say—“as many as were ordained to eternal life believed” (Calvin, Kuinoel, Olshausen, Meyer, Winer, De Wette, Hackett, Spence, and others)—the “ordained to eternal life” being those who are “chosen” (Eph_1:4), and “foreordained” (Rom_8:29), though it need not be doubted that this Divine “choosing,” “electing,” “foreordaining,” does not destroy, but is compatible with and realises itself through the complete freedom of the human will.
Act_13:49. Implies a certain lapse of time; how long, uncertain.
Act_13:50. The devout and honourable women, or devout, honourable women—i.e., devout women of honourable estate (R.V.)—were Gentile females who had embraced Judaism (see on Act_17:4). The influence here attributed to women “is in perfect accord with the manners of the country. In Athens, or an Ionian city, it would have been impossible” (Ramsay). The chief men of the city were probably their husbands or kinsmen.
Act_13:51. Shook off the dust of their feet (compare Act_18:6), as directed by Christ (Mat_10:14), for a testimony against their persecutors (Luk_9:5).
Act_13:52. The disciples—i.e., at Antioch—were filled with joy, notwithstanding the persecution which raged against them (Act_14:22).
HOMILETICAL ANALYSIS.—Act_13:45-52
A Second Sabbath in Pisidian Antioch; or, the Promising Situation changed
I. Fierce opposition to the gospel on the part of the Jews.—Displayed in ascending stages.
1. Indignation.—They were filled with “envy” or “jealousy,” or better, boiling wrath, against the multitudes of Gentiles who on this second Sabbath had crowded the synagogue and perhaps overflowed into the street, and who everywhere manifested an eager desire to hear the word of God (Act_13:45).
2. Contradiction. They interrupted the apostles while preaching by declaring what they said about Jesus to be contrary to fact and therefore untrue, possibly asserting that He was not the long-promised Messiah, was not God’s Holy One, had never been raised from the dead, and could not be the author of salvation to any.
3. Blasphemy. Either reviling Jesus as an impostor and a malefactor, or declaring Him to have been in league with Satan (compare Joh_10:20). Perhaps also hurling opprobrious epithets and railing accusations against the apostles (Act_13:45).
4. Rejection. Rising into greater heat, they appear to have openly and scornfully intimated their determination not to believe in Christ or accept of salvation through His name, but to thrust away from themselves the offer of eternal life (Act_13:46).
5. Persecution. They stirred up and urged on the devout women of honourable estate who were proselytes, along with the chief men of the city, most likely their husbands, to set on foot a persecution against the apostles—a persecution Paul afterwards alludes to (2Ti_3:11).
6. Expulsion. So successfully did they work that the apostles were forcibly ejected from their “coasts” or “cast out of their borders.” The persecution, probably a tumultuous outbreak, obliged the apostles to retire beyond the precincts of the city, to which, however, they returned on their homeward journey (Act_14:21).
II. Solemn decision as to preaching on the part of the apostles.—
1. Its purport. Not that they would henceforth discontinue preaching to the Jews, and turn exclusively to the Gentiles, since they do not appear to have passed by their countrymen in their subsequent ministrations (Act_14:1), but that there and then they would leave their unbelieving brethren to their blind infatuation and self-elected doom, and devote their attention to the Gentile inhabitants of the city.
2. Its reason. It was necessary, both as according with Christ’s command (Act_1:8; Rom_1:16) and with their own natural instincts, that their countrymen and kinsmen should obtain the first offer of the gospel; but these, having judged themselves unworthy of the everlasting life, having shown by their unbelief, but more especially by their contradiction and blasphemy, that they loved the darkness rather than the light (Joh_3:19), had thus virtually made their choice to seek no part or lot in the kingdom of God or the salvation of Messiah.
3. Its boldness. It was uttered in no half apologetic tone, but with courageous manliness as became those who were conscious, not only of following the path of duty, but of being guided by the Spirit.
4. Its finality. They shook off the dust of their feet, as Christ had directed them (Mat_10:14), not in contempt for (Meyer), but as a testimony against, the unbelievers, and departed into Iconium, presently called Konieh, a city variously located—at ninety (Plumptre), sixty (Lewin), forty-five miles (Hackett) south-east of Antioch, the capital of Lycaonia, and situated at the foot of the Taurus (see on Act_14:1).
III. Hearty reception of the gospel by the Gentiles.—
1. Eager listening. Almost the whole city—the greater part of the congregation being the native heathen inhabitants—came together to hear the word of God.
(1) A sublime spectac’e, a whole city moved by a common impulse, more sublime when that common impulse is to hear the gospel, most sublime when that common impulse is yielded to. Compare the situation in Samaria (Act_8:6).
(2) A hopeful attitude. When men will not hear their conversion is impossible, or at all events improbable, since “faith cometh by hearing” (Rom_10:17). Those who hear the gospel, if not yet in, are at least near the kingdom. The word of the kingdom received into the understanding may find its way to the heart and conscience.
2. Earnest believing. Those among the listeners who were ordained to eternal life and whose hearts the Lord opened (Act_16:14), believed, received the truth in the simplicity of faith, and were thereby saved.
(1) That any believed was due to grace Divine. Whatever else is signified by being “ordained to eternal life,” this is implied, that their faith proceeded not from themselves, but was the gift of God (Eph_2:8).
(2) That all did not believe was due to the natural disinclination of the human heart (1Co_2:14). If it cannot be supposed that all the Antiochians were converted, the impression conveyed by the narrative is that many were. Had the majority been won over, the persecution of the apostles would scarcely have been successful.
2. Triumphant rejoicing. The Gentiles were glad.
(1) At the intimation of the apostles that they were about to bear their gospel message to the heathen.
(2) At the announcement that Christ had been “set for salvation unto the ends of the earth.”
(3) At their own personal experience of the blessing of the gospel, “they were filled with joy, and with the Holy Ghost.”
4. Adorirng gratitude. They glorified the word of God, or of the Lord, not simply by listening to, believing in, and making experience of, but also in giving thanks for it—“for the mercy which had embraced them in the plan of salvation and had given them this opportunity to secure its benefits.”
Learn.—
1. That the duty of every one to whom the gospel comes is to accord it a hearing, patient, unprejudiced, and respectful.
2. That the gospel cannot be killed by contradicting and blaspheming either it or its messengers.
3. That the first to hear the gospel are often the last to accept it.
4. That none are lost except those who judge themselves unworthy of eternal life.
5. That none believe except those who are ordained to eternal life.
6. That the same gospel which fills some with rage fills others with joy.
7. That joy in a believer’s soul arises from the inhabitation of that soul by the Holy Ghost.
HINTS AND SUGGESTIONS
Act_13:44. A Marvellous Sight. “Almost a whole city gathered together to hear the word of God.”
I. Unusual.—Cities or the people in them have so much else to engage their attention, as, e.g., business, pleasure, social duties, political engagements, etc.
II. Wonderful.—Not to see groups of persons assembled to hear the word of God, but to observe a whole city or nearly so gathered for such a purpose.
III. Sublime.—To look upon a vast multitude all absorbed in higher things than those of time and sense, in things pertaining to salvation and eternal life.
IV. Desirable.—Few, who can rightly estimate the value of the gospel as God’s word in contradistinction to man’s, will deny that such a spectacle as is here described is one greatly to be longed for.
V. Hopeful.—What consequences of good might be expected to result from a whole city or the larger portion of it turning out to hear the word of God! Surely an immediate awakening would follow with not a few, perhaps a multitude of conversions.
Act_13:45-48. Jews and Gentiles; or, Gospel Hearers and their Different Attitudes, Characters, and Destinies.
I. The Jews full of envy, the Gentiles full of gladness.
II. The Jews contradicting, the Gentiles listening.
III. The Jews thrusting from them the word of God, the Gentiles glorifying the word of God.
IV. The Jews condemning themselves as unworthy of eternal life, the Gentiles believing to justification as worthy of and qualified for eternal life.—Stier.
Act_13:47. Salvation.
I. Its nature—light.
II. Its medium—“Thee,” Christ.
III. Its destination—the Gentiles, the uttermost parts of the earth.
IV. Its source—God.
Act_13:48. Ordained to Eternal Life.
I. The goal, eternal life.
II. The way thither, through faith.
III. The impelling power, Divine grace.
IV. The plan in accordance with which it works, foreordination.
Or thus:—
A Sermon on Foreordination.—Foreordination. An act—
I. Divine.—Of necessity whatsoever comes to pass is known beforehand to God. Whether foreordination is grounded on foreknowledge (Arminius) or foreknowledge on foreordination (Calvin), makes no difference to the issue. Whatever comes to pass is and has been divinely arranged, τεταγμένον.
II. Sovereign.—This arrangement has its basis in the good pleasure of God, or the counsel of His own will (Eph_1:5; Eph_1:11). This so, even should it be that God in arranging has had regard to foreseen faith and good works in man.
III. Gracious.—It is ordination, not to condemnation, but to eternal life. If men are lost, it is because they judge themselves unworthy of eternal life; if they are saved, it is because Divine grace has chosen them to eternal life (Eph_1:4).
IV. Rational.—Foreordination is not an arbitrary or mechanical force or decree that overrides the human will and executes itself irrespective of the nature of man, but a counsel of perfection that works towards its end by making use of man’s free will and responsible intelligence.
V. Mysterious.—After all has been said that can be said by metaphysical theologians, it remains an impenetrable secret how God can be sovereign and man free. Yet Scripture, providence, and individual consciousness attest that both doctrines are true.
Act_13:52. Filled with Joy.
I. Desirable.—Cannot be desirable to live in doubt, sadness, and fear arising from uncertainty as to personal salvation.
II. Possible.—Proved by numerous instances in Scripture; as, e.g., the Samaritans (Act_8:8), the Corinthians (2Co_8:2), the Thessalonians (1Th_1:6), the Eunuch (Act_8:39), the jailor of Philippi (Act_16:34).
III. Attainable.—
1. By being filled with the Holy Ghost (Rom_15:3; Gal_5:22).
2. By believing on Jesus.
Act_13:48-49. How to glorify the Word of God. By—
I. Listening to it.
II. Believing it.
III. Obeying it.
IV. Spreading it.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
William B. Godbey 1900 · Public Domain On vv14, 15, 22, 23, 27, 39, 40, 42, 44, 45 14. They now go on south into Antioch of…
14. They now go on south into Antioch of Pisidia.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On vv26, 36, 38, 44, 46, 47, 52 Act 13:26 - Act 13:39.
Acts
THE FIRST PREACHING IN ASIA MINOR
Read full note →
Act 13:26 - Act 13:39.
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 {Act 13:26 - Act 13:31}, the proof that the resurrection was prophesied {Act 13:32 - Act 13:37}, and the pungent personal application {Act 13:38 - Act 13:52}.
I. 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 Act 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’ {1Co 15:3 - 1Co 15:4}. 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 1Co 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 Col 1:18, calls Jesus ‘the first begotten from the dead.’ Rom 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. 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, thought 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.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On vv14–52 14, 15. Luke does not longer to recount the…
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.
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
C. I. Scofield 1917 · Public Domain On vv22, 23, 26, 38, 39, 41 said See, 1Sa 13:14; Psa 89:20.
said See, 1Sa 13:14; Psa 89:20.
See Kingdom note, Zec 12:8; 1Co 15:28; 2Sa 7:8-17.
Read full note →
(See Scofield "2Sa 7:16").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv16, 23, 26, 30, 38, 44, 48 Paul begins his discourse:
Paul begins his discourse:
v. 16. Then Paul stood up, and beckoning with his hand, said, Men of Israel, and ye that fear God, give audience.
Read full note →
v. 17. the God of this people of Israel chose our fathers, and exalted the people when they dwelt as strangers in the land of Egypt, and with an high arm brought He them out of it.
v. 18. And about the time of forty years suffered He their manners in the wilderness.
v. 19. And when He had destroyed seven nations in the land of Chanaan, He divided their land to them by lot.
v. 20. And after that He gave unto them judges about the space of four hundred and fifty years, until Samuel, the prophet.
v. 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 forty years.
v. 22. And when He had removed him, he raised up unto them David to be their king, to whom also He gave testimony and said, I have found David, the son of Jesse, a man after Mine own heart, which shall fulfill all My will.
Whether the invitation came to Paul with or without his seeking, he at once made use of it. Arising and holding out his hand in a gesture inviting attention, he addressed his hearers as men of Israel and those that feared God. The many references to the history of the children of Israel, which are found also in the sermons of Peter, but especially in that of Stephen, would interest not only the Jews, but prove highly instructive to the proselytes and strangers present as well. There is a certain amount of appeal to the national pride of the people, for it was the God of this nation of Israel that chose their fathers as His own from among all nations of the world. By His blessing they increased not only in numbers, but in strength and power as well, while they were strangers in the land of Egypt. With uplifted arm, then, by the application of His almighty strength, He led them forth from the land of Egypt For forty years, out in the wilderness, He surrounded and bore them with solicitous care in spite of all their ingratitude. In the land of Canaan, to which the Lord brought the children of Israel, He destroyed utterly seven heathen nations before them, the Girgashites, the Amorites, the Hittites, the Perizzites, the Canaanites, the Hivites, and the Jebusites, Exo 23:23; Jos 3:10, dividing the land to the conquerors by lot. A space of some four hundred and fifty years, counting from the arrival of the people in Canaan to the final subjugation of the heathen nations at the time of David, was needed to carry out this command of the Lord. The last and most renowned of the judges was Samuel, the prophet. When Samuel had grown old, the people demanded of him a king, and God gave them Saul, the son of Kis, who reigned for forty years. But Saul did not bring his people the promised salvation, it being necessary for God to remove or depose him from the throne, 1Sa 15:16; Dan 2:21. But after Saul’s removal the throne was given to David, whom God raised up from the lowly in the land, and of whom He bears witness that He found David, the son of Jesse, to be a man according to His own heart, willing and able to perform all His will. In ascribing these words to God, Paul bears witness to the inspiration of the Old Testament, for his words, instead of being a quotation of one single passage, are a compilation from several verses, Psa 89:20 and 1Sa 13:14. The testimony of the Old Testament, in all its parts, is true, since the Lord spoke through His servants.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv16, 19, 21, 23, 26, 28, 30, 32, 35, 38, 40, 42, 44, 46, 48, 50 Connecting Statement:
Connecting Statement:
Paul begins his speech to those in the synagogue in Pisidian Antioch. He begins by talking about things that happened in Israel's history.
Read full note →
General Information:
The first word "he" refers to Paul. The second word "he" refers to God.
General Information:
Here the word "our" refers to Paul and his fellow Jews. (See: Inclusive "We")
General Information:
The words "they" and "them" refer to the Israelites.
motioned with his hand
This could refer to moving his hands as a signal that he was ready to speak. AT: "moved his hands to show that he was about to speak" (See: Symbolic Action)
you who honor God
This refers to Gentiles who had converted to Judaism. "you who are not Israelites but who worship God"
God, listen
"God, listen to me" or "God, listen to what I am about to say"
The God of this people Israel
"The God the people of Israel worship"
our fathers
"our ancestors"
made the people numerous
"caused them to become very numerous"
with an uplifted arm
This refers to God's mighty power. AT: "with great power" (See: Metonymy)
out of it
"out from the land of Egypt"
he put up with them
This means "he tolerated them." Some versions have have a different word that means "he took care of them." AT: "God endured their disobedience" or "God took care of them"
translationWords
Israel
honor
God
ancestor
Egypt
desert
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv14, 15, 16, 17, 22, 23, 26, 31, 38, 39, 40, 42, 43, 44, 50, 52 13:14 Paul and Barnabas traveled inland into the high…
13:14 Paul and Barnabas traveled inland into the high country and came to Antioch of Pisidia (in the Roman province of Galatia in Asia Minor, not to be confused with Antioch in Syria). As was their custom, the apostles began at the synagogue (see study note on 9:2; cp. 13:5; 14:1; 17:1, 2, 10, 17; 18:4, 19; 19:8).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.