When they were at Salamis, they proclaimed God’s word in the Jewish synagogues. They also had John as their attendant. When they had gone through the island to Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Bar Jesus, who was with the proconsul, Sergius Paulus, a man of understanding. This man summoned Barnabas and Saul, and sought to hear the word of God. But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn the proconsul away from the faith. But Saul, who is also called Paul, filled with the Holy Spirit, fastened his eyes on him, and said, “You son of the devil, full of all deceit and all cunning, you enemy of all righteousness, will you not cease to pervert the right ways of the Lord? Now, behold, the hand of the Lord is on you, and you will be blind, not seeing the sun for a season!” Immediately a mist and darkness fell on him. He went around seeking someone to lead him by the hand.
Then the proconsul, when he saw what was done, believed, being astonished at the teaching of the Lord.
Now Paul and his company set sail from Paphos, and came to Perga in Pamphylia. John departed from them and returned to Jerusalem. 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.
John Calvin 1540 · Public Domain On vv5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 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 5. He saith that they began to preach the…
5. He saith that they began to preach the gospel first in Salamis, a famous city of Cyprus. Notwithstanding, they seem to begin amiss; for whereas they were sent specially to the Gentiles, they preach the word of God, nevertheless, to the Jews, I answer, that they were not so addicted to the Gentiles, that, setting aside the Jews, it stood them upon to go straight to the Gentiles, for when God did make them teachers of the Gentiles, he did not depose them from the office which they had heretofore exercised; so that there was no reason to let them, but that they might take pains, both with Jews and Gentiles; yea, farther, it was meet that they should begin with the Jews, as we shall see in the end of the chapter. Moreover, Luke addeth by the way, that they were helped by John; for his meaning is not that he was their minister for any private use, or for the uses of body; but rather in that he was their helper to preach the gospel, he commandeth his godly study [zeal] and industry; not that the degree of honor was equal, but because the labor was common to all; for which cause he had the less excuse afterward, seeing that he forsook the holy calling.
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 vv8, 10, 11, 13, 14, 15, 16, 17, 20, 21, 23, 24, 26, 27, 30, 33, 34, 35, 38, 39, 40, 42, 43 The devil maketh the conquest of Christ more glorious,…
The devil maketh the conquest of Christ more glorious, in that that he setteth himself against him.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv5–44 5 And when they were at Salamis, they preached…
5 And when they were at Salamis, they preached the word of God in the synagogues of the Jews: and they had also John to their minister.
Ver. 5. At Salamis] A city of Cyprus, at the east side of it, over against Syria.
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 vv5–44 Salamis; the chief city of Cyprus, now called Famagusta,…
Salamis; the chief city of Cyprus, now called Famagusta, situate on the east side of the island, over against Syria.
They preached, here and elsewhere, in the synagogues, either because they found no other such convenient places to preach in; (these being large structures, and many resorting to them); or rather, because though they were sent unto the Gentiles, yet it was not till afar the Jews should have refused the gospel, as may be seen throughout all this book, and in the conclusion of it, Act 28:28.
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They had also John to their minister: as Act 12:25.
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 vv13, 16, 27, 36, 37, 38, 42 Here we have an account of another journey which…
Here we have an account of another journey which Paul and Barnabas took to preach, plant, and propagate the gospel: Namely to Perga, in Pamphylia; and from thence to Antioch in Pisidia, so called, to distinguish it from the other Antioch in Syria, from whence they were sent forth, Act 13:1-3, where their colleague and companion John Mark withdrew from them and went no further with them to the work.
This Paul took very ill, as he might, if he left them because of the difficulties and dangers, which he saw did accompany and attend them in the planting and propagating of the gospel; for he that putteth his hand to that plough, and then draweth back, justly deserveth censure and reproof. However, such was the zeal of the two apostles, that they travel on to Antioch without their companion, where entering into one of the synagogues of the Jews on the sabbath day; after the reading some sections in the law and the prophets, as their manner was, the rulers of the synagogues desired a word of exhortation from them.
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Where note, How wonderfully God over-ruled the hearts of these rulers of the synagogues, not only to suffer, but to desire the apostles to preach the gospel to them. Hereupon the apostle St. Paul stands up, and makes a most excellent sermon to them in the following verses.
Where note, How readily the blessed apostle embraces an opportunity to preach the gospel: the rulers need not ask him twice: Little importunity will serve to persuade an holy heart to undertake the work of God. The faithful ministers of Christ are forward for, as well as zealous in, their Master’s work. No sooner did the rulers of the synagogue request a word of exhortation from the apostle, but immediately, though not unpreparedly, he stands up, and preaches to the people.
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.
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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 vv5–44 And when they were at Salamis,.... A chief city…
And when they were at Salamis,.... A chief city of Cyprus; and so Herodotus (f) calls it Salamis of Cyprus; and in this island it is placed by Pliny (g) and Ptolomy (h): it was built by Teucer, the son of Telamon, after his return from the Trojan war; and so called by him, from his native country Salamine, in Greece, as is generally agreed by historians (i): it was the birth place of the famous philosopher Solon, who is from thence called Salaminius; he died in the island of Cyprus, in the eightieth year of his age; and before he died, gave orders to carry his bones to Salamis, and being reduced to ashes, to scatter them throughout the province (k): it was also claimed by the Cyprians, as the birth place of Homer, and is said (l) to be prophesied of that it should be; it was afterwards called Constantia, and now Famagusta, and is in the hands of the Turks; of it Jerom (m) thus writes:
"Salamis, a city in the island of Cyprus, now called Constantia, which, in the time of the Emperor Trajan, the Jews destroyed, having killed all the inhabitants of it:''
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which shows what a multitude of Jews dwelt in this island, and even in this place; hence, in this verse, mention is afterwards made of synagogues of Jews in it, where the apostles preached, and which was the reason of their coming hither. This place, with the whole island, was taken from the Venetians by Mustapha, general to Selimus the Second, emperor of the Turks, in the year 1571, after a siege of eleven months; which, when he was possessed of, contrary to the agreement made, he put all the Christians to death; and having cut off the ears and nose of Bragadinus, the governor of it, took off his skin alive (n). Epiphanius, an ancient writer of the fourth century, famous for his books against heresies, was bishop of this place (o), when it was called Constantia, from Constantins Augustus, the emperor; and before him, we read of Gelasius, bishop of this place, who was in the council of Nice; there was a church here in the fifth century; and mention is made of a presbyter of it, in the sixth century, present at the fifth council at Constantinople; and in the seventh century, a bishop of this church was in the sixth council of Constantinople; and in the Nicene synod, in the "eighth" century, John, bishop of this place, assisted (p):
they preached the word of God in the synagogues of the Jews; the Jews being in great numbers in these parts, to them the apostles first preached, though they were sent unto the Gentiles; and this they continued to do, till the Jews put away the Gospel, which made their way more clear and open to the Gentiles:
and they had also John to their minister: this was John Mark, whom they brought with them from Jerusalem, Act 12:12 who waited upon them, and provided for them the necessaries of life; for this is not to be understood of the ministry of the word, which is peculiarly ascribed to them, or of his being an assistant to them in it; nor can it be understood of his being the minister in any of the synagogues for them, to bring out the book of the law, and direct public service, where it cannot be thought he should have any such office and authority; but of his ministering in civil and secular things to the apostles, or to the poor by their orders.
(f) L. 4. c. 162. (g) Nat. Hist. l. 5. c. 31. (h) Geograph. l. 5. c. 14. (i) Vellei Patercul. Hist. l. 1. in initio, Isocratis Evagoras, p. 375. Vid. Horat. Carmin. l. 1. ode 7. (k) Laert. Vit. Philosoph. l. 1. p. 30, 41. (l) Pausanias, l. 10. p. 656. (m) De locis Hebraicis, fol. 96. I. (n) Petav. Rational. Temp. par. 1. l. 9. c. 12. p. 507. (o) Epitaph. Paulae, fol. 58. K & Vita Hilarion. fol 82. M. (p) Magdeburg. Hist. Eccles. cent. 4. c. 2. p. 5. cent. 5. c. 2. p. 6. cent. 6. c. 2. p. 5. cent. 7. c. 2. p. 4. cent. 8. c. 2. p. 6.
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 vv5, 6, 7, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 21, 22, 24, 25, 27, 29, 31, 33, 34, 35, 36, 39, 40, 41, 42, 43 In the synagogues - Using all opportunities that offered.
In the synagogues - Using all opportunities that offered.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 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 Verse 5. Salamis] The capital of the island of…
Verse 5. Salamis] The capital of the island of Cyprus; afterwards called Constantia, and now Salina, situated on the eastern part of the island.
They preached the word of God] τον λογον, The doctrine of God, the Christian religion, emphatically so called.
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They had also John to their minister.] This was John Mark, of whom we heard, Ac 12:25; for their minister, υπηρετην, to assist them in minor offices, as deacon or servant, that they might give themselves wholly to the doctrine of the Lord.
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 vv6, 9, 12, 13, 14, 16, 17, 19, 21, 23, 26, 32, 38, 40, 42, 44 Act 13:6-8. When they had gone through the isle…
Act 13:6-8. When they had gone through the isle unto Paphos — Which lay on its western coast; they found a certain sorcerer — Or magician; a false prophet — Who falsely pretended to foretel future events; a Jew, whose name was Bar-jesus — Or the son of one Jesus, or Joshua. “There were many instances of real or pretended sorcery among the Jews in those days, which seems to have been designed by Satan and wicked men to bring into disrepute the miracles of Christ and his apostles. But by comparing them, in several instances, the Christian cause was magnified yet more than it would otherwise have been. Nevertheless, it is to be feared they wrought on many, who were not wise and candid enough to examine, so as to introduce a general contempt of all pretences to supernatural powers as false or inconclusive.” — Doddridge. Which was with the deputy — Which Jew was with the Roman proconsul there, as ανθυπατος, the word here rendered deputy, properly signifies; Sergius Paulus, a prudent man — A man of a steady conduct and thoughtful temper; and therefore not overswayed by the sorcerer, but desirous to inquire further; who called for Barnabas and Saul — Having received some general information of their character and doctrine; and desired to hear the word of God — That he might know what was the purport of their preaching, and what regard was due to it. But Elymas the sorcerer (for so is his name by interpretation — That is, the word, Elymas, of Arabic or Hebrew derivation, signifies sorcerer, or magician) withstood them — Being sensible that he should be no more regarded if their doctrine was received, and therefore setting himself with all his might to hinder the effect of it. Seeking to turn away the deputy from the faith — To prevent his embracing it, by a variety of crafty and false insinuations.
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 vv5–44 And when they were at Salamis - This was…
And when they were at Salamis - This was the principal city and seaport of Cyprus. It was situated on the southeast part of the island, and was afterward called Constantia.
In the synagogues of the Jews - Jews were living in all the countries adjacent to Judea, and in those countries they had synagogues. The apostles uniformly preached first to them.
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And they had also John to their minister - John Mark, Act 12:12. He was their attendant, yet not pretending to be equal to them in circe. They had been specifically designated to this work. He was with them as their friend and traveling companion; perhaps also employed in making the needful arrangements for their comfort, and for the supply of their needs in their travels.
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 vv5, 6, 9, 10, 14, 19, 20, 24, 33, 34, 35, 36, 37, 39, 40, 41, 44 In the synagogues of the Jews, preaching first the…
In the synagogues of the Jews, preaching first the gospel ot them. (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 vv13, 42 C.—the journey continued; acts and sufferings in the pisidian…
C.—the journey continued; acts and sufferings in the pisidian city of antioch
Act_13:13-52
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The journey through Pamphylia to Antioch; and Paul’s missionary address in that city
Act_13:13-41
13Now [But] when Paul and his company [and they who were about him] loosed [had sailed] from Paphos, they came to Perga in Pamphylia: and [but] John de parting from them returned to Jerusalem. 14But when they departed [continued their journey] from Perga, they came to Antioch in Pisidia, and went into the synagogue on the sabbath day, and sat down. 15And [But] after the reading of the law and the prophets, the rulers of the synagogue sent unto them, saying, Ye men and brethren, if ye have any [a6] word of exhortation for the people, say on [then speak!]. 16Then Paul stood up, and beckoning with his hand said, [Ye] Men of Israel, and ye that fear God, give audience [hearken]. 17The God of this people of Israel [om. of Israel]7 chose our fathers, and exalted the people when they dwelt as strangers [were sojourners] in the land of Egypt, and with a high arm brought he them out of it. 18And about the time of forty years suffered he their manners [he bore and cherished them]8 in the wilderness. 19And when he had destroyed seven nations in the land of Chanaan [Canaan], he divided their land to [among] them by lot [as an inheritance]9. 20And after that he gave unto them judges about the space of four hundred and fifty years, until Samuel the prophet. 21And afterward [thenceforth] they desired [asked for] a king: and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of [during] forty years. 22And when he had removed him [And after he had set him aside], he raised up unto them David to be [as] their king; to whom also he gave testimony, and said, I have found David the son of Jesse, a man after mine own [my] heart, which shall fulfil [who will do] all my will. 23Of this man’s seed hath God, according to his promise, raised [brought]10 unto Israel a Saviour, Jesus: 24When John had first [previously] preached [,] before his coming [his entrance (on his office),] the baptism of [unto] repentance to all the [the whole] people of Israel. 25And as [But when] John fulfilled [finished] his course, he said, Whom think ye that I am [do ye deem me to be]? I am not he. But, behold, there cometh one [he cometh] after me, whose shoes of his feet [whose sandals] I am not worthy to loose.
26[Ye] Men and brethren, children [sons] of the stock [race] of Abraham, and who soever among you feareth God, to you is the word of this salvation sent.11 27For they that dwell at [the inhabitants of] Jerusalem, and their rulers, because they knew him not, nor yet the voices of the prophets which are read every sabbath day, they have fulfilled them in condemning him [rulers did not recognize him, and by their sentence, fulfilled the voices of the prophets which are read every sabbath]. 28And though they found no cause of death in him [And without finding in him any guilt worthy of death], yet desired they Pilate that he should be slain [desired of Pilate that he might be executed]. 29And when they had fulfilled all that was written of him, they took him down from the tree [wood], and laid him in a sepulchre [grave]. 30But God [has] raised him from the dead: 31And he was seen [appeared] many days of [to] them which [who] came up with him from Galilee to Jerusalem, who are [now]12 his witnesses unto the people. 32And we declare unto you glad tidings, how that the [you the tidings of the] promise which was made unto the [our] fathers, 33[That] God hath fulfilled the same unto us their13 children, in that he hath raised up Jesus again [om. again]; as it is also written in the second [first14] psalm, Thou art my Son, this day [to-day] have I begotten thee. 34And as concerning that [But thereof, that] he raised him up from the dead, now no more to return to corruption, he said on this wise [thus], I will give you the sure mercies [the faithful holy things]15 of David. 35Wherefore he saith also in another psalm [place], Thou shalt [wilt] not suffer thine Holy One to see corruption. 36For David, after he had served his own generation by the will of God [after he had, in his time, served the counsel of God]16, fell on sleep [fell asleep], and was laid unto his fathers, and saw corruption: 37But he, whom God raised again, saw no [raised, did not see] corruption. 38Be it known unto you therefore, [ye] men and brethren, that through this man [this one] is preached unto you the forgiveness of sins: 39And by [that in] him all that believe are [everyone that believeth is] justified from all things, from which [wherein] ye could not be justified by [in] the law of Moses. 40Beware [See to it] therefore, lest that come upon you, which is spoken of [said] in the prophets; 41Behold, ye despisers, and wonder, and perish: for I work [do] a work in your days, a work which17 ye shall in no wise [ye could not] believe, though a man [if any one should] declare it unto you.
EXEGETICAL AND CRITICAL
Act_13:13. Paul and Barnabas continued their journey by sea; after leaving Paphos, they proceeded, in a north-westerly direction, to Pamphylia, a province of Asia Minor extending along the shores of the Mediterranean, and then visited Perga. This city lay on the river Cestus, about seven miles above its mouth. It appears that at this point John (Mark) withdrew from them, for the purpose of returning to Jerusalem. The language employed in Act_15:37-39, indicates that this separation did not occur altogether in a pacific manner, but was occasioned by a motive which was reprehensible in a moral point of view; even afterwards, Paul continued to be dissatisfied with Mark on account of it, insomuch that Barnabas himself, who was a relative of the latter (Col_4:10), was induced to separate from Paul. It is not now possible to explain the nature of the difficulty. Baumgarten assumes that Mark had been incapable of submitting to the self-denial which was needed in the work of establishing an independent congregation consisting of those who had originally been pagans, and had, on that account, returned to Jerusalem. But the cause of the difficulty may as easily be traced to a certain want of firmness of character, in consequence of which Mark was not willing to submit any longer to the privations and labors which were connected with that missionary journey. [“Mark was afterwards not unwilling to accompany the Apostles on a second missionary journey, and actually did accompany Barnabas again to Cyprus (Act_15:39). Nor did St. Paul always retain his unfavorable judgment of him, but long afterwards, in his Roman imprisonment, commended him to the Colossians, as one who was ‘a fellow-worker unto the kingdom of God,’ and ‘a comfort’ to himself (Col_4:10): and, in his latest letter, just before his death, he speaks of him again as one ‘profitable to him for the ministry’ (2Ti_4:11).” (Con. and H.: Life, etc. of St. Paul, I. 174.)—Tr.].—The phrase οἱ περὶ Παῦλον, distinctly exhibits Paul, according to its classic usage, as the principal person, the central point and soul of the company.
Act_13:14-15. a. But when they, etc.—Paul and Barnabas proceeded alone to the interior of the country, on leaving Perga, and came to the populous city of Antioch, about one hundred and fifteen miles distant from the former, in a northerly direction. It was situated in the central region of Asia Minor, and, according as dynastic races and their respective territories underwent changes, belonged, at one time to Phrygia, at another, to Pamphylia, and, again, to Pisidia. The designation here employed, Ἀντ. τῆς Πισιδίας, assumes, in Strabo (XII. 12), the form: Ἀντ. ἡ πρὸς τῇ Πισιδίᾳ. Luke describes with great fulness the labors and experiences of the missionaries in this city.
b. Went into the synagogue on the sabbath day.—Here, too, as in the island of Cyprus, they met with many Israelites, who also possessed a synagogue in the city. Paul and Barnabas visited it on the sabbath, and listened to the customary reading of a section of the Torah or Law (Paraschah), and of one of the Prophets (Haphtarah); they were then requested by the rulers of the synagogue (the ראשׁ הַכְּנֶסֶת, together with the elders, as assessors) to speak, in case that they had a discourse or exhortation in their mind (ἐν ὑμῖν). Wetstein and Kuinoel suppose that the two men were requested to speak, in consequence of having taken their places on the seat occupied by the rabbins (ἐκάθισαν). But this latter word certainly does not involve such a sense; it simply implies that they seated themselves in order to listen. As this incident, however, scarcely occurred as early as the first day of their abode in the city, it is probable that they had previously shown themselves, in many private conversations, to be men who were well acquainted with religious truth, and learned in the Scriptures, and that the request was addressed to them in consequence of this fact.—As the words ὕψωσεν, ἐτροφοφόρησεν, κατεκληρονόμησεν, which are employed by Paul in his discourse, seldom occur in the Bible (the first in Isai. Acts 1, the second and third in Deut. Acts 1.), Bengel has, by an ingenious combination, drawn the inference, that, on the sabbath in question, precisely these two chapters, which, even now constitute the Paraschah and the Haphtarah of the same sabbath, were read in the synagogue, that is, in the Greek version [LXX.], and that Paul had taken these two sections as the foundation of his discourse. The analogy, however, between the two chapters and the discourse of Paul, is too slight to authorize any conclusion founded on those few words. [The modern Paraschioth and Haphtaroth are of a later date, so that the conjecture of Bengel, to which Kuinoel and Baumgarten assent, is not well supported. See Zunz: Gottesd. Vortr. d. Juden, p. 6; Hupfeld: Stud. u. Krit. 1837. p. 843. (Meyer, and de Wette).—Tr.]
Act_13:16-17. Then Paul stood up.—He commenced to speak, after making a gesture indicating his wish to be heard in silence, and addressed partly the Israelites themselves, and, partly, the numerous proselytes who were also present. Act_13:42-43. In Act_13:26, he again addresses, in addition to the descendants of Abraham, the proselytes before him, that is, Gentiles or pagans who were not yet incorporated by circumcision with the people of Israel, but who had acquired a knowledge of the true God, and learned to worship Him, in common with the Jews.—After a brief but significant review of the history of Israel, from the age of the patriarchs to that of David, the discourse refers to the history of Jesus Christ, and to the doctrine of the forgiveness of sins through Him. The words: ὁ θεός τοῦ λαοῦ τούτου, referring directly to the Israelites who were present, are very distinctly addressed to such hearers as were not Jews by birth. But the main theme is obviously the following:—God chose the founders of the nation (Abraham, etc.)—the nation is indebted for the position which it held, not to itself, but to God’s free election (to be his peculiar people). [“The leading thought of this introduction of the address (Act_13:17-22), is not the free grace of God (Lechler), which, in that case, would have been prominently mentioned, but, in general, the divine Messianic guidance of the people, previously to the actual appearance of the Messiah.” Meyer: Com. who refers, not to this passage, but to one in an earlier work, viz., Lechler’s Apost. u. Nachap. Zeital. 2d. ed. p. 150. n.—Tr.]. So, too, the exaltation of the people during their sojourn in Egypt (ὕψωσε), that is, their increase, until they became a numerous and powerful people, and also their deliverance from Egypt with a high arm, (that is, accomplished by an irresistible, miraculous power,) were operations solely and exclusively of God’s grace. It is not accurate to interpret ὕψωσε as also referring to the glory gained by the deliverance from Egypt (Meyer), since this ὑψοῦν is represented as having occurred during the sojourn in that country, and is distinguished, in the narrative, from the fact that the people were brought out of it. [Meyer fully adopts this view in his last edition, and now interprets ὑψοῦν as referring partly to the increase of the numbers of the people, and partly to the miraculous works wrought through Moses previously to the Exodus.—Tr.]
Act_13:18-19. And about the time of forty years.—The speaker now assigns a prominent position to the truth that the people of Israel were indebted to God, and to Him only, both for the faithful, cherishing, provident, and protecting care enjoyed during forty years in the wilderness (comp. Deu_1:31, “as a man doth bear his son” [see above, note 3. b. appended to the text, Tr.]), and also for the possession of the land of Canaan; for it was God who destroyed or extirpated the seven nations of Canaan (Deu_7:1).
Act_13:20-22. And after that, he gave unto them judges, etc.—Paul proceeds to mention the rulers of the people until David, referring, throughout the whole statement, to the fact that it was God who alike appointed and deposed them at his will. After the seizure and division of the territory, God gave the people judges during a period of about 450 years, until Samuel. The number of years which Paul here assigns to the period of the Judges, is the result of a computation which cannot be reconciled with 1Ki_6:1. We are there informed that there was an interval of 480 years between the Exodus, and the fourth year of Solomon’s reign, which would leave 331 years for the period of the Judges. [This latter number is obtained by deducting from 480, the sum of the following periods, or 149 years, namely “40 years in the wilderness, 25 for the administration of Joshua [Ant. v. 1. 29, not stated in the Old Test.), 40 for Saul’s reign (see Act_13:21), 40 for David’s, and 4 under Solomon (1Ki_6:1).” (Meyer and Hackett).—Tr.]. But Paul’s statement very nearly agrees with that of Josephus (Ant. viii. 3. 1), according to whom 592 years intervened between the Exodus and the building of the temple, leaving 443 years for the period of the Judges [by again deducting the 149 years just mentioned; the difference of 7 years in the two statements of Paul and Josephus is readily explained by ὡς, “about the space of.”—Tr.]. Comp. Meyer: Com. [where the different attempts already made to remove the difficulty, are examined and pronounced to be unsatisfactory, and the following view is expressed, to which Hackett assents: “Paul here conforms to a certain computation which differs entirely from the one recognized in 1Ki_6:1, but which Josephus also has adopted.”—Tr.]. We are therefore obliged to assume that Paul has, in this case, received a chronological system which was generally adopted by the learned Jews of his day.—[κἀκεῖθεν, and from that time. “This is the only passage in the N. T. in which ἐκεῖ refers to time, but even here time is viewed as an extension of space.” (Meyer).—Tr.]. And from that time, i.e., from the time of Samuel the Judge, the Israelites asked for a king, and it was God who gave them Saul as their king, for 40 years. The words ἔτη τεσσαράκ. plainly state the duration of the reign of Saul, and not of that of Samuel and Saul conjoined (Beza, Bengel, and others). The length of the reign of Saul is nowhere specified in the Old Testament; Josephus (Ant. vi. 14. 9) assigns to it 18 years during Samuel’s lifetime, and 22 additional years after the death of the latter, and we have thus another evidence that Paul follows in his chronological statements an extra-biblical tradition.—When he refers to the rejection of Saul and the elevation of David to the throne, he employs expressions (Act_13:22) which give prominence specially to the uncontrolled and free action of God: μεταστήσας, he set him aside. This term does not refer to the death of Saul (Meyer), but to his deposition by the sentence of God. The circumstance that his reign actually continued even afterwards, until 40 years were completed (Act_13:21), is not here taken into consideration.—The pronoun ᾦ depends, without doubt, on μαρτυρήσας, and not on εἶπε.—When Paul adduces the divine declaration, he transmutes and fuses together certain words which Samuel had addressed to Saul (1Sa_13:14), and others which had been pronounced in reference to David (Psa_89:20), and the whole appears as a single address of God directed to David. It is the main object of this testimony to show that the sentiments of David were acceptable to God, and that he would certainly obey the divine commands, whatever their nature might be. [Plural, θελήματά, “voluntates, multas, pro negotiorum varietate.” (Bengel).—Tr.]
Act_13:23-25. Of this man’s seed.—After giving this comprehensive view of the history of Israel, and reaching the age of David, Paul speaks of Christ, as the descendant of David according to the promise. God brought Jesus as a Saviour to the Jews, (ἥγαγε) [in place of the reading of the text. rec.; see note 5 above, appended to the text.—Tr.], like הֵבִיא, Isa_48:15. To this ἄγειν there is a correspondence in the term (Act_13:24): ἡ εἴςοδος αὐτοῦ, that is, his solemn entrance as the σωτήρ, as well as in the word προκηρύσσειν, which represents John as a herald who goes before, and announces aloud Him who is to come. [πρὸ προςώπου, a Hebraism (לִפְנֵי, Rob. Lex. p. 854 f., equivalent to before (in front of).—Tr.]. The course (race) which John was on the point of completing (imp. ἐπλήρου), is, precisely, his course or race as a herald hastening on in advance.—Τίνα is not equivalent to the relative ὅντινα, but is an interrogative pronoun, so that εἶναι must be followed by a note of interrogation; the whole of the language of John here indicates animation or excited feeling, and is, therefore, uttered in short sentences. Οὐκ εἰμὶ ἐγώ; the predicate, according to the context is—the Messiah. [τίνα, as an interrogative, Engl. vers., de Wette, Mey., Alf. Alex., Hack.; as a relative, Vulg. Luth. Calv. Grot. Kuin. Buttm. Winer (Gram. § 25) says that the former punctuation is admissible, but that the latter (τίνα for ὅντινα) cannot be rejected as inaccurate.—Tr.]
Act_13:26-31. Men and brethren.—Here Paul makes a still more direct appeal to his hearers, and offers to them the grace of God in Jesus Christ; he explains, at the same time, and establishes the truth that salvation is to be sought by them in and through Christ, the Crucified and Risen One. He begins again, as it were, and addresses his Israelitic hearers in terms still more affectionate (“brethren”) than those which he had at first employed, Act_13:16; the word of this salvation—he says,—is sent specially to them by God, through the two missionaries before them. This direct “application” is subsequently repeated with increased earnestness, Act_13:32; Act_13:38; Act_13:40 ff. Paul primarily unfolds the nature of the λόγος τῆς σωτηρίας ταύτης, by adducing the following considerations, Act_13:27-29 :—The inhabitants of Jerusalem condemned, crucified, and buried Jesus, whom they did not recognize, although, at the same time, the prophecies were thus fulfilled. He proceeds to say, Act_13:30 ff.:—God, however, raised him from the dead, and his disciples saw him after his resurrection. Meyer refers γάρ, Act_13:27, to a supposed distinction made between Paul’s present hearers (ὑμῖν, Act_13:26) and the inhabitants and rulers in Jerusalem, as if the sense of the apostle’s words were the following:—The latter rejected the Saviour, and therefore the message of salvation is sent, not to them, but, in their stead, to foreign Jews—to the Jews of the dispersion (diaspora), such as ye are. Now it is certain that Paul cannot have intended to say that the message of salvation should now be withheld from the Jews dwelling in Jerusalem, and yet, such a thought would essentially constitute the distinction which Meyer represents as being here made. There is undoubtedly a distinction here assumed as existing between the inhabitants of Jerusalem and the Antiochian hearers of Paul, but it consists simply in the circumstance that the former alone, and not the latter, had personally contributed their share to the sufferings of Jesus; the apostle by no means intends to assert that salvation would be offered solely to his hearers, and no longer to the people of Jerusalem. Γάρ refers, on the contrary, principally to ὁ λόγος τῆς σωτ. τ., which is in the process of being explained; it is, hence, not causal, but explicative [not: “to you, for it (the word of this salvation) is no longer sent to them,” but, “it is now sent to you with reason, for the sufferings, death and resurrection, being a fulfilment of the prophecies, demonstrate that he is indeed the true and long-expected Messiah.—Tr.]. The people of Jerusalem and their rulers—Paul continues—did not recognize Jesus, and therefore also (καί) pronounced sentence on him, by which course they fulfilled, in opposition to their own intentions, the voices of the prophets, although these are read to them on every Sabbath. [Both the Engl. and the German (Luther’s) vers. interpret φωνὰς, Act_13:27, as being governed, like τοῦτον, by ἀγνοήσαντες, and Calv. Grot. Kuin. Alex. Hack. concur. Lechler, in his translation above, regards φωνὰς as governed by ἐπλήρωσαυ, and this is also the opinion of Beza, de Wette and Meyer. Alford, who concurs with the latter, accordingly translates: “in their ignorance of Him (not only rejected His salvation, but) by judging Him, fulfilled the voices of the prophets, etc.”—Tr.].—The word εὑρόντες, Act_13:28, implies that they had made every effort, but had failed to find a cause worthy of death in him. In Act_13:29, the act of removing the body from the cross, and that of depositing it in the grave, are both ascribed to the inhabitants of Jerusalem and their rulers. Although these acts were not, like the condemnation, etc., those of enemies, but rather those of friends of Jesus, the language is, nevertheless, appropriate, since both Joseph of Arimathea and Nicodemus belonged to the order of the ἄρχοντες, and the latter, moreover, was an inhabitant of Jerusalem. [Mar_15:43; Joh_3:1].—Paul contrasts, in Act_13:30, the acts of God with those of men; He raised Jesus from the dead, whereof the disciples who came from Galilee, Act_13:31, and who saw the Lord after his resurrection, were eye-witnesses. By employing this language, Paul unequivocally excludes himself and Barnabas from the number of the original disciples and eye-witnesses.
Act_13:32-37. And we declare unto you, etc.—The apostle furnishes the proof in these verses that the promises made to David, were fulfilled when Jesus appeared on earth, and when he rose from the grave. The words ἡμεῖς εὔαγγελιζόμεθα distinguish the two missionaries from μάρτυρες αὐτοῦ, and assign them, not to the class of eye-witnesses, but to that of Evangelists. The words ἀναστήσας Ἰησοῦν are interpreted by de Wette, Meyer, Baumgarten [Schott, Stier, Hengstenberg, Tholuck, Lange, Hackett, etc.—Tr.], after the example of Luther and other earlier interpreters, as referring to the resurrection. They are in error, for the context shows that these verses, (Act_13:32 ff.), are by no means to be restricted to the resurrection of Jesus, but exhibit both the mission of Christ in general and also his resurrection in the light of a promise and its fulfillment [ἀναστήσας, according to this view, being equivalent to הֵקִים prodire jubens. exhibens, comp. Act_3:22; Act_7:37. (Meyer),—Tr.]. Further, although the same word [participle, and verb] occurs both in Act_13:33 and Act_13:34, its meaning in the latter, as its connection with δὲ shows, is not identically the same as in the former verse. Ἀνέστησεν—ἐκ νεκρῶν, in Act_13:34, undeniably indicates the resurrection, whereas ἀναστήσας, in Act_13:33, without this addition, might possibly be understood of the resurrection, but can, when the context is consulted, mean only præsentem exhibere. This explanation has very justly been preferred by Calvin, Beza, Grotius, [Calovius] and also Bengel (to whom Meyer now, 3d edition, assigns his true position), and, among more recent commentators, by Kuinoel, Olshausen, Hoffmann, [Heinrichs, Alexander (“incarnation”). etc. Alford, who adopts the former, says: “The meaning ‘having raised him from the dead’ is absolutely required by the context: both because the word is repeated with ἐκ νεκρῶν, (Act_13:34), and because the apostle’s emphasis throughout the passage is on the Resurrection (Act_13:30) as the final fulfilment (ἐκπεπλήρωκεν) of God’s promises regarding Jesus.”—Tr.]. The passage in Psa_2:7, ff., which speaks of the theocratic Ruler, whom God has made his Son, is here explained as referring to the Sonship of Jesus, as the perfect King; and only in this way is that declaration of God fulfilled. It also seems more natural to take this view, than to suppose that the resurrection of Jesus is meant. It is now only (Act_13:34-37) that Paul proceeds to speak of the promises of God which were fulfilled in the resurrection of Jesus, by virtue of which the whole power of death and corruption ceases forever in his case. He appeals to two prophecies: (a) Isa_55:3, where he quotes from the Alexandrian [LXX.] version; here he presents τὰ ὄσια Δ. as the translation of חַסְדֵי דָוִד. [See crit. note 10, appended to the text, above.—Tr.]. The sense is the following:—God has promised sure, or trustworthy holy things of David, that is, gracious gifts of permanent value; that immortality, on which this perpetuity of grace depends, as its essential condition, is the resurrection-life of Christ.—(b) Act_13:35; see Psa_16:10, where David in his prayer, triumphantly expresses the hope which his experience inspired. Λέγει, Act_13:35, may easily be referred to David, who had just been named, but cannot possibly refer to God (Meyer) for it is to Him that this supplication, which expresses so much confidence, is addressed. As an evidence that this prophecy was fulfilled solely in Jesus, Paul reminds his hearers of the fact that David had died, after having, during his own age, been obedient to the counsel of God, comp. Act_13:22.—Τῇ ἰδίᾳ γενεᾷ [see crit. note 11, appended to the text, above.—Tr.] cannot, with Meyer, be taken as Dat. comm., since a dative, θ. βουλῇ, already presents itself; neither is it by any means feeble and superfluous [terms employed by Meyer.—Tr.], if the following be assumed as the sense:—David was not appointed to be an eternal servant of God; he was required to serve God only in his own day, as he also did, with uprightness of heart.—David’s death is described as a falling asleep, in consequence of which he was laid unto his fathers, and his body was subjected to decay. But He, on the contrary, whom God raised from death, Act_13:37, was not subjected to decay. These statements, Act_13:34-37, forcibly remind us of Peter’s course of argument in Act_2:24-31, where the same words of the Psalm are exhibited as a prophecy of the resurrection of Jesus. The only difference which is found, is occasioned by the fact that, in the two cases, the points of view were different. Peter designs to demonstrate that, on account of the prophecy, Jesus could not have been “holden” of death, or, in other words, that Jesus must have (necessarily) risen from the grave. But Paul shows that the promises of God were really fulfilled in Jesus, and especially the promise which referred to life and to the abiding grace of God. [“That one discourse is not compiled or copied from the other, is sufficiently apparent from the difference of form, Paul quoting a single verse, and that only in part, of the four which Peter had made use of, and connecting that one with a passage in Isaiah, not alluded to by Peter, while he passes by the latter’s kindred argument derived from Psalms 110. All this goes to show the independence of the two Apostles and their two discourses, but at the same time their exact agreement in the exposition of a Messianic prophecy.” (Alexander).—Tr.]
Act_13:38-41, a. Be it known unto you therefore.—Paul now draws the inference which the foregoing statements furnish, and applies the whole subject to his hearers in a very earnest and impressive manner. He announces to them that forgiveness of sins is offered in Christ, the Crucified and Risen One (ἄφεσις ἁμ. διὰ τούτου); “every one,” he adds, “that believeth is justified (and absolved) in Him (Christ [ἐν τούτῳ]), from all that, from which ye could not be justified (and absolved) in the Mosaic law;” see below, Doctr. etc. No. 4.—The hearers are, lastly, warned, and urged to be on their guard lest the prophetic threatening of God come upon them, namely, an amazing and annihilating humiliation; for they would see a work of God, the tidings of which, (without the personal knowledge and experience of it) would have been deemed incredible. (Ἐν τοῖς προφ. i.e., in the Book of the prophets). The quotation (Hab_1:5) is from the LXX. [In place of בַּגּוֹיִם of the present Hebrew text, “among the heathen,” the Seventy probably read בֹּגְדִיּם, “treacherous dealers,” Rob. Lex. p. 111, as they render the word by καταφρονηταί, which Paul accordingly employs, (de Wette; Meyer).—Tr.]
b. This discourse, the first of any extent which the apostle Paul delivered and Luke has preserved, has been the subject of very unfavorable critical remarks. It has, for instance, been said that its characteristic features are not those which might be expected in an original Pauline discourse, but that it is rather a mere echo of those of Stephen and Peter: and, again, that it is merely a production of the author of the book before us (Schneckenburger, Zweck d. Apgsch., p. 130; Baur: Paulus, p. 101.). Some writers, who could not perceive the object of the historical portion of the discourse, especially Act_13:17-22, have conjectured either that Paul merely desired to exhibit his knowledge of the Old Testatament (Roos: Abh. verm. Inh. 1804, p. 421), or that this portion was intended to attract the attention, and gain the confidence of the hearers (Neander); it has even been asserted that the whole was an unmeaning enumeration of Jewish historical records (Schrader: Paulus. V. 546). But it is very obviously Paul’s purpose, in that historical portion, to exhibit the free grace of God, and His unmerited election, by which Israel was made His people, and David His servant and a king, as contradistinguished from the rejection of those who resisted His will. Further, the language employed by Paul respecting Jesus, bears a peculiar impress, in so far as he connects every circumstance with David. Thus, his review of the Old Testament history is continued to the age of David; Christ is introduced as a descendant of David; king David is represented as a highly significant type, all the promises connected with him having been fulfilled when Christ appeared. The doctrinal intimation, moreover, respecting the justification in Christ of those who believe in Him, as distinguished from the insufficiency of the Law, bears the genuine Pauline impress, and nothing that is analogous to it occurs in any of the previous discourses. And, lastly, when this address is compared with the Epistles of the same apostle, it should not be forgotten that the former is a missionary address, not intended to be a profound discussion suited in form and matter to persons who were already converted. When all these circumstances are duly considered, we can discover no reason for doubting the genuineness and historical originality of this discourse.
DOCTRINAL AND ETHICAL
1. The election of the patriarchs, the elevation of their descendants to the rank of the people of God, the deliverance of the latter from Egyptian bondage, and their establishment in Canaan, as the land of their possession, the appointment of judges and kings of the people—were all acts of God alone, depending solely on his uncontrolled purpose and election of grace [Rom_11:5], and not on human merit or coöperation. Indeed, the original introduction or foundation of such honors and dignities, depends entirely on the course taken by the divine action. The first sketch of the doctrine of God’s free election of grace (afterwards more fully developed and established by the apostle Paul), is presented in this place, and, indeed, chiefly in reference to the Israelites who were among the apostle’s hearers. Human pride and vain conceptions of merit produce a disposition to advance claims, which, in reference to God, are altogether unfounded and false, and which unfit the soul for the acceptance of grace. The Mosaic law, with its promises and its threatenings, viewed as an economy of retribution, could easily produce such sentiments. And there is, indeed, in every human heart, a certain tendency to advance such claims on God. But the grace of God in Christ requires a different soil, if it is to thrive and bear the fruits of righteousness unto the praise of God. The soil in which the grace of redemption can take root and bear fruit, is humility. Such views now guide the apostle, whose own self-righteousness had been crushed by the Redeemer, and who was then first guided by the light of grace, and enabled to understand God’s election of grace in the old economy. In novo Testamento vetus patet. “In thy light shall we see light.” Psa_36:9.
2. While God’s election of grace is thus recognized as unconditional, and as the foundation of all that is great and good, the freedom of the will and man’s personal accountability are by no means denied. Saul was not rejected and set aside (μεταστήσας, Act_13:22) by any divine caprice, after having been actually placed on the throne, but simply on account of his disobedience, as it distinctly appears from 1Sa_13:14, (which passage Paul, by a change of form, connects with David). And David himself is described, first, as a man after God’s heart, and then, as one who fulfilled His will, Act_13:22. These two expressions are not identical: first of all, let the tree be good, and then the fruit will be good: let the state of the heart and its sentiments be sound, and good deeds, performed in the obedience of faith, will follow. Hence the apostle appeals, in his discourse, with ardent and winning love, to the hearts of his hearers (Act_13:16; Act_13:26; Act_13:32 ff.), in order to guide their will to an obedient reception of the word, and to sincere repentance, Act_13:40 ff.
3. The more we accustom ourselves to consider the history of revelation in its internal connection, and as a whole, the more distinctly will Christ appear to us as the central point of all revelation; and the more fully the heart learns to know Jesus as a Saviour, the more clearly will we understand sacred history and its internal connection.
4. Justification by faith in Christ. A proposition is, first of all, introduced in Act_13:38 ff., which is not as peculiarly and exclusively Pauline in its character, as many others, viz.: ‘The forgiveness of sins through Christ is announced to you.’ The ἄφεσις ἁμαρτιῶν had been previously promised by Peter also, to those who repented and received baptism (Act_2:38; Act_3:19.). It is only the immediate and close connection of the forgiveness of sins with the Person of Jesus Christ, as the medium of forgiveness, that is prominently set forth in the Pauline discourse, in a different manner from that which Peter adopts. But as it is at present the apostle’s purpose merely to bear witness in general to the fact, without entering into a full and complete discussion of the doctrine, the mode and the means (διὰ τούτου) by which Christ became the organ and mediator of the forgiveness of sins, are not explained. The most obvious thought is, that His resurrection is the essential fact on which that mediation depends, since that fact had been specially considered in the verses which immediately precede. There is, at least, no other and more distinct reference made here to the death of Jesus on the cross, as the foundation of the atonement and the remission of sins. Still, we have no reason to assume that this discourse represents the resurrection exclusively, and not also the death of Christ on the cross, as the main ground on which forgiveness through Him depends.—But, on the other hand, all that now follows: καὶ ἀπὸ πάντων—δικαιοῦται, is, as was intimated above (Exeg. etc. Act_13:38-41. a.), decidedly new, both in thought and in expression. The words contain a negative and a positive declaration; the negative is: the law is insufficient with respect to our justification; the positive: in Christ, every one that believeth is justified. In both declarations the main conception involved in the predicate is expressed by the one word δικαιωθῆναι. This word necessarily must (on account of its connection with the proposition that precedes, viz.: διὰ τούτου ἄφεσις ἁμαρτιῶν, as well as on account of the words ἀπὸ πάντων), refer both to a deliverance from sins, and to a release from guilt and punishment; it includes, however, also, in accordance with its root (δίκαιος), the idea of integrity, or, of acceptableness in the sight of God. All men need forgiveness, the blotting out of sins, a release from guilt and punishment; the Israelite seeks these in the law of Moses; the apostle offers these in Christ. But he says, in one part of the statement, that these were in vain sought in the Mosaic law—it is impossible (οὐκ ἠδυνήθητε) to obtain forgiveness and justification in the law.—Ἀπὸ πάντων ὦν [ὦν for ἀφʼ ὦν, Win. Gram. § 50. 7.] οὐκ, etc.; these words do not mean (Schwegler: Nachap. Zeitalt. II. 96 f.) that forgiveness in Christ could be obtained also with respect to those sins, as to which justification was not attainable in the law, that is to say, that in the law a real, although only partial, but in Christ a complete justification could be found. This interpretation is not suggested by the context, nor by the Pauline doctrine elsewhere, nor, in general, by scriptural truth, all of which set forth the opposite view. Paul implies here only in indirect, but still in unmistakable terms, that the Mosaic law and the observance of it could furnish absolutely no means for obtaining in truth and reality the forgiveness of sins and justification.—Consequently, the apostle here bears witness to the following truths:—1. Justification is not merely a negative, but also a positive benefit; 2. Jesus Christ is the only mediator of justification; 3. Christianity is universal in its design, or, specially, justifying grace in Christ is accessible to all in common (πᾶς ὁ πιστ.); 4. Faith is the sole condition of justification on the part of man (πιστεύων); 5. the conflicting opinion is distinctly rejected—the law is not able to secure man’s justification. All these are truths which became clear to the mind of the apostle Paul, in consequence of the peculiar manner in which he was guided to the Redeemer; and this is the first occasion on which they are publicly set forth.
HOMILETICAL AND PRACTICAL
Act_13:13. And John, departing from them.—“No man having put his hand to the plough, etc.” Luk_9:62.—The Scriptures do not pass over the errors of the saints in silence; it affords us consolation to learn that none of them finished their course, without making the confession: “My foot slippeth; (but) thy mercy, O Lord, held me up.” Psa_94:18. (Besser).
Act_13:14. They departed [continued their journey]. If any one who labored with us in the service of the Lord, should forsake us, we should not be discouraged, but continue the work. (Quesnel).
Act_13:15. If ye have any word of exhortation, say on.—When we preach as strangers in a congregation, on suitable occasions, we act in the spirit of the apostles; we practically bear witness to our agreement in doctrine, and we encourage the hearers, who desire to hear such sermons; the manifold gifts of the Spirit are exhibited to them. But no teacher should intrude with his sermons; he should wait for an invitation to deliver them. (Starke).—The apostles could easily preach ex tempore, for they were filled with the Holy Spirit, and their hearts derived life and warmth from the Gospel. (Ap. Past.).
Act_13:16. Then Paul stood up, etc.—This is the first discourse delivered by a man of learning, which the book of the Acts furnishes. It is a model, showing how true grace can sanctify all the gifts and powers of nature, as well as all knowledge and learning, and employ them in the service of Jesus Christ; it teaches us how to prepare sermons that are both profound and also edifying, or, rather, that may convince the mind, and penetrate the heart. (Ap. Past.).
Act_13:17-24. The God of this people … chose our fathers, etc.—The apostle endeavors to exhibit the course of sacred history in such a light, that the undeserved mercy of God, the free election of grace, the long-suffering and patience of the Lord, even though the Israelites were continually disobedient, may deeply move the hearts of his hearers. Hence, before he speaks of the divine threatenings and punishments, he lays an evangelical foundation, in order that the patient love of God may melt their hard hearts. (Ap. Past.).—Paul exhibits to the Jews the divinely appointed times and seasons which prominently appear in the history of their fathers. He has a twofold object: he shows, first of all, that God acted with undivided authority, and regulated all things according to His own wisdom; he then explains that, after the lapse of the appointed years, the period of the new covenant had arrived. (Ap. Past.).—After that, he gave unto them judges.—Every form of government is of God, as well an aristocracy as a monarchy [Rom_13:1]. (Starke).—And when he had removed [set Saul aside].—It is possible that God may choose a man for his service, and yet afterwards set him aside. It is very sad when a man who had been a chosen instrument of God, afterwards, like Judas or Demas, again loves this present world. (Ap. Past.).—I have found David … a man after mine own heart, who shall fulfil all my will.—He alone is a man after God’s heart, who does His will in all things. (Quesn.).—John … preached … the baptism of repentance.—John’s preaching in the wilderness was, in its whole character and tendency, a preaching of repentance. He placed the people again, as it were, by his peculiar mode of action, on the road to Canaan; he showed them that they, with their kings and prophets, were still in the wilderness, and not yet within the bounds of the promised land. The time had now arrived, in which they were to be conducted in the right way out of the wilderness. (Williger).
Act_13:25. I am not he. But, behold, there cometh one after me, etc.—The pastor’s office requires him to bear witness of Christ, to whom alone, and not to himself, he should direct the attention of men. (Starke).—When Paul designs to magnify Jesus before the people of Israel, he calls their attention away from all the distinguished men of former ages, so that they may fix their eyes on the Saviour alone. Hence he turns away from the patriarchs, from David, and from John, and points to Jesus alone. All these holy men were only servants of God in their respective ages. Jesus is, and continues eternally to be, the Saviour, to whom alone the eyes and hearts of men should be directed. How blessed are the labors of a teacher, who rightly exercises the gift of exhibiting Jesus alone to the souls of his hearers. (Ap. Past.).
Act_13:26. Men and brethren … and whosoever among you feareth God.—The pagans who feared God, are specially addressed. They, too, belong to the covenant which God made with Abraham. (Williger).—The word of this salvation.—Receive this word into thy heart, that Christ has sent to thee the gospel message of salvation, and therein giveth thee redemption and the victory over sin, death, the grave, corruption, hell, and the devil. When, therefore, Paul glorifies the preaching of the word concerning Christ, which he here terms the word of salvation, he exalts it more highly, than if he had described to his hearers all the power, the treasures, and the glory on earth or in heaven. For what aid could all these afford me, if I had not received this word of salvation and eternal life? For when I feel the burden of my sins, or when I am in danger of death, I am still compelled to say: Depart from me, all ye treasures and joys of this world, so that I may hear and retain nothing but this preaching and word of salvation which Christ has sent. (Luther).
Act_13:27-29.—For they that dwell at Jerusalem … laid him in a sepulcher.—Paul well knew that the death of Jesus on the cross, was a grievous offence to the Jews. He therefore endeavors to obviate their prejudices by reminding them, first, that the innocence of Jesus was evident, and had been publicly established, and, secondly, that all that had been written of him, had been fulfilled in his death. These two considerations are sufficient to remove the whole offence occasioned by the death of Jesus. (Ap. Past.).—There is a council of higher rank than that to which the rulers in Jerusalem belonged, namely, the council of the holy prophets; to the latter the apostle appeals, when he is obliged to tell his brethren in Antioch that Jerusalem had not recognized the Saviour of Israel. Thus he covers the shame which Jesus suffered, with the shield of the prophetic word. Let no one take offence at a Saviour to whom Jerusalem could give nothing better than the accursed tree, and a grave which the civil authorities sealed. Thus it is written, and thus it must needs be. [Act_17:3]. (Besser).
Act_13:30-37. But God raised him … he saw no corruption.—Paul preaches not only the cross, but also the resurrection of Jesus. The two belong together, if we desire to obtain full and complete righteousness in Christ. [Rom_4:25].—The resurrection is proved by the testimony of the apostles (Act_13:31), and the predictions of the prophets (Act_13:32). Both are here adduced by Paul.—To the former he adds his own. What a blessing it is, when our own experience enables us joyfully to unite with the cloud of witnesses of Jesus!—The apostle selects three passages, when he designs to prove the resurrection from the writings of the prophets. The first [Psa_2:7 ff.] establishes the truth respecting the eternal generation of the Son, and his office as the Saviour of the world; the second [Isa_55:3] declares that the promises of grace are inviolable, and shall be fulfilled; and the third [Psa_16:10] distinctly sets forth that the Messiah shall not be subject to corruption. Thus the truth respecting the resurrection of Jesus is demonstrated by the eternal decree of God, by the inviolability of his covenantal grace, and by an express promise. (Ap. Past.).—After David had served his own generation [after he had, in his day, served, etc.; see note 11, appended to the text, above.—Tr.].—David obeyed the will of God in his own day. It was an evil time, and yet this servant of the Lord continued to obey the will of God. Our own times, too, are controlled by God, and our task is assigned to us by Him. Our times may be unfavorable, and evil-minded men may surround us: still, the great object of our life must ever be the performance of the will of God. (ib.).—When those who survive, can declare with truth, after the death of an individual, that, although the days of his pilgrimage may have been few and evil, he had always fulfilled the will of God as far as his ability extended, they could not inscribe a more honorable epitaph on his tomb-stone, or pay a nobler tribute to his memory. (Starke).
Act_13:38-41. Be it known unto you, therefore … though a man should declare it unto you.—Paul had thus furnished full explanations; he now proceeds to make a direct and animated application; the two belong together.—The strict law of Moses was designed to awaken and maintain a desire for a Saviour. It is, therefore, well, when a pastor, under the new covenant, frequently institutes a comparison between free grace in Jesus and that ancient yoke of bondage [Gal_5:1]. Thus Jesus becomes still more precious to the heart.—The teacher who desires to glorify the exceeding riches of the grace of God in Christ Jesus, will very diligently show that the blood and merits of Jesus are of far greater efficacy than nature, morality, and Law, since Jesus delivers sinners from that uncleanness and that misery which no other means can remove.—To those Jews who were attracted by the preaching of Paul, and who sought further intercourse with him (Act_13:43), he more fully unfolded the leading theme of revealed religion, namely, justification by faith. We now possess these explanations in his Epistles, which are, in truth, only full statements of the doctrine of which he gave merely a general sketch towards the close of his first discourse. (Besser).—The apostle deems it wise to append a legal pondus to his evangelical testimony, so that he might, by a stern warning, inspire those who despised the grace of Jesus, with a salutary fear. The free Gospel of Christ, in its widest extent, does not render the law useless. (Ap. Past.). (Compare the sharp rebuke with which Stephen’s discourse closes, Act_7:51 ff.).—Thus Paul completes his task; he has demonstrated that, to receive Jesus as Christ, as David, as the King, and, to be the people of God, are one and the same thing. (Williger).
ON THE WHOLE SECTION.—(Act_13:13-25).—“I will make you fishers of men,” [Mat_4:19], Act_13:13-15. The apostles, in obedience to this saying, I. Cast the net in different places, Act_13:13; II. Were not discouraged in their labors, even when others forsook them, Act_13:13; III. Regarded every season as suitable for labor, Act_13:14; IV. Found every place adapted for it, Act_13:14; V. Neglected no opportunity which was presented for testifying to the grace of God in Christ Jesus, Act_13:16 ff. (Lisco).—That every work which is of God, will advance, even when individual laborers withdraw from it: I. This truth set forth; II. The course of conduct which it teaches us to pursue. (Lisco). The history of Israel, an encouraging illustration of the dealings of divine Providence with the human race: I. The dealings of Providence, as manifested (a) in the history of Israel; (b) in the history of the kingdom of God in general. II. The influence which our assurance that Providence thus deals with men, should exercise upon us: (a) to convince us that the issue will always be most happy; (b) to urge us to perform our part, so that the divine plan of salvation may be the more completely carried into execution (ib.).—The hours of the clock of the world: I. Slowly advancing, as hours (a) of the eternal God, with whom a thousand years are as one day; (b) of the long-suffering God, who patiently bore with a perverse world, even as he had patience with Israel during forty years in the wilderness. But, II. They are also hours that are uninterruptedly advancing, until the divinely appointed time arrives, (a) of the redemption of the world; (b) of the judgment of the world.
(Act_13:26-41.) Jesus Christ, the subject of all the prophecies (Act_13:26-37): especially, I. As the Crucified One; II. As the Risen One. (Lisco).—Eternal salvation in Christ Jesus alone: I. In Him, salvation—the forgiveness of sins; justification by faith, Act_13:38-39; II. Without Him, not salvation, but judgment, Act_13:40-41. (ib.).—Christ, the Saviour of the world: I. Promised in the Old Testament, Act_13:16-25; II. Rejected by his people, Act_13:26-29; III. Preached as the Saviour of believers, Act_13:30-41. (ib.).—How the goodness of God should lead thee to repentance [Rom_2:4]: I. Consider what the Lord has done for thee. (The gracious dealings of the Lord with his chosen people, from the days of the patriarchs to the mission of Christ, Act_17:25; the application to the manifestations of God’s love to us). II. Consider the return which thou hast made to God. (Israel’s ingratitude, Act_13:24-29, and our own). III. Accept the grace which he still offers thee. (There is yet time: the crucified Lord is risen. Sin is now no insurmountable obstacle in the way of salvation. Even the murderers of Christ were unconsciously employed as agents, when His redeeming work was performed. But delay not! Unbelief will ultimately be judged and condemned!) (ib.).—To you is the word of this salvation sent (Act_13:26)! It urges you, I. To consider devoutly the wonderful ways of God, when he prepared this salvation, Act_13:17-26; II. To receive with faith this salvation in Jesus Christ, the Crucified and Risen One, Act_13:27-39; III. To guard conscientiously against that spirit of ingratitude which rejects the grace of God, Act_13:40-41.
(Act_13:27-41.) It is a triumph of the divine government of the world, that even those who resist God, are nevertheless employed in executing his decrees, Act_13:27-29; I. Illustrated at the cross of Jesus; II. Confirmed in the history of the world; III. Applied to the heart and life.—Saul chosen, but afterwards set aside (Act_13:21-22)—a warning to men, not to finish in the flesh, after having begun in the Spirit [Gal_3:3].—Christ, the Son of David, but more than David: I. In spiritual strength; David, a man after God’s own heart, fulfilling all his will, Act_13:22—Christ, the beloved Son of God, in perfect obedience, completing the Father’s work. II. In His experience; David raised from obscurity and distress to a royal throne—Christ humbled, even unto the death of the cross, exalted to the right hand of the Father, Act_13:27-37. III. In his work; David, as the king of Israel, the protector of his people, the terror of his foes—Christ, as the Saviour of the world, an everlasting Prince of peace unto his people, an awful Judge of those who despise him, Act_13:38-41.—The way of salvation: I. Slowly and painfully prepared; (a) slowly—during the preparatory period of the old covenant (Act_13:17-25); (b) painfully—by the sufferings and death of Jesus (Act_13:27-29); nevertheless, II. Short and easy: (a) short—faith conducts at once to the cross of Jesus, (Act_13:39); (b) easy—for, the remission of sins, life and salvation, are found in it (Act_13:38-39).—Paul’s introductory sermon at Antioch, a type of his whole subsequent personal history: it exhibits him, I. As a profound interpreter of the Scriptures, Act_13:17 ff.; cts Act_13:33 ff. II. As the noble-minded apostle of the Gentiles, Act_13:16; Act_13:26. III. As a truly evangelical preacher of the faith, Act_13:38-39. IV. As a fearless witness of the truth, Act_13:40-41.—[Paul’s discourse at Antioch; I. The circumstances under which it was delivered; (a) by a man properly qualified and commissioned; (b) and directed to his field of labor by Providence, Act_13:2. II. The character of the hearers; (a) Jews by birth, educated to worship the true God; (b) Pagans by birth, originally total strangers to God, (Eph_4:18)
Act_13:26; Act_13:43. III. The choice of the topics, (a) determined by the great Gospel theme of Justification by faith alone, and (b) by the spiritual wants of the hearers. IV. The impressions which it made; (a) many were deeply affected, Act_13:43; (b) others were hardened, Act_13:45.—Tr.]
Footnotes:
[6]Act_13:15. [τίς before ἐστι, is omitted in the text. rec. in accordance with D (corrected). E. G. H., but is found in A. B. C. D (orig.)., Cod. Sin., Syr., Vulg. It is dropped by Alf., but adopted by Lach. Tisch. and Born.—Meyer, who receives it, remarks that it could easily have been omitted, as it occurs between two words each of which begins with E.—Tr.]
[7]Act_13:17. τοῦ λαοῦ τούτου, without ʼΙσραήλ, is probably the original reading. [ʼΙσραήλ is introduced in the text. rec. in accordance with A. B. C. D. Vulg., and occurs also in Cod. Sin.; it is adopted by Lach. and Born., but is omitted in E. G. H. and by Tisch. and Alf. De Wette regards it as an ancient gloss.—Tr.]
[8] Act_13:18. [a. The margin of the Engl. Bible presents the following critical note on the words in the text: “suffered he”:—“Gr. ἐτροποφόρησεν, perhaps for ἐτροφοφόρησεν, bore, or, fed them, as a nurse beareth or feedeth her child; Deu_1:31, according to the LXX.; and so Chrysostom.” (Wiclif, Tynd., Cranmer, and Geneva exhibit: “suffered he their manners.”—Tr.]
b. The authorities are decidedly in favor of ἐτροφοφ. rather than of the reading of text. rec., which is ἐτροποφ; the former is also supported by Deu_1:31, which passage the apostle no doubt had in view, and in which, according to the probable reading, the LXX. also had ἐτροφοφ. [In Deu_1:31, the reading of Cod. Alex., and edit. Aldina of 1518, is ἐτροφοφ; that of the Compl. Polygl. of 1517, with Origen, is ἐτροποφ. The MSS. vary.—In Act_13:18, A. C (orig.). E. Syr. read ἐτροφοφ. which is adopted by Lach. Scholz, and Alf., while B (e sil)., C (corrected). D. G. H. Cod. Sin. Vulg. (moves sustinuit) read ἐτροποφ., and so Tisch. and Born.—“Ἐτροφοφ. i. e., ὡς τρόφος ἐβάστασεν (2Ma_7:27, where the. word refers to a mother). The authorities … and also the sense, which corresponds to the Hebrew (in Deu_1:31), decide in favor of ἐτροφοφ.” (de Wette).—Meyer remarks that, as the image in Deut. is taken front a man (“as a man”), the word is derived from ὁ (not ἡ) τροφός (comp. 1Th_2:7), and that erroneous views subsequently led to the adoption of another word, by changing a single letter, as if from τρόπος.—Tr.]
[9]Act_13:19. [The text. rec. reads κατεκληροδότησεν, on the authority of many minuscules, but κατεκληρονόμησεν is found in A. B. C. D. E G. H. Cod. Sin. and many minuscules, and has accordingly been generally adopted by recent editors. Both words are alike defined, by Wahl and Robinson: to distribute by lot. The latter word, now generally recognized as the correct reading, is used by Greek writers only in the sense: to inherit from an ancestor, but it occurs in a transitive sense (i. e., to bestow an inheritance) in the LXX. in Num_34:18, Deu_3:28.—Tr.]
[10]Act_13:23. ἤγαγεν [adopted by Lach. Tisch. and Alf.] is far better supported [by A. B. E. G. H. Cod. Sin. Vulg.] than ἤγειρε [of text. rec.], which is found in but few MSS. [C. D.], and seemed [to copyists] to be an easier and more appropriate reading.
[11]Act_13:26. Recent critics have, on account of the greater weight of evidence, preferred ἐξαπεστάλη to the simple and more usual form ἀπεστάλη, of the text. rec. [The former, in A. B.C. D. Cod Sin.: the latter in E. G. H.—Tr.]
[12]Act_13:31. νῦν [after οἵτινές] is wanting, it is true, in the greater number of the uncial MSS. [B (e sil), E. G. H., and is dropped by text. rec.], but seems to have been omitted simply because the apostles had long before been witnesses, and had not now only become such. It is to be retained as genuine. [Found in A. C. and Cod. Sin., Syr. Vulg. (usque nunc), and inserted by Lach. Tisch. and Alf.—Tr.]
[13]Act_13:33. a. Many copyists did not understand αὐτῶν ἡμῖν [after τέκνοις], and hence changed the second word to ἡμῶν, omitting αὐτῶν altogether. Both are genuine. [A. B. C (orig.). D. and Cod. Sin. Vulg. read simply ἡμῶν, and so Lach.; C (second correction). E. G. H. read αὐτῶν ἡμῖν; the latter is adopted by Alf.—Tr.]
[14]Act_13:33. b. Griesbach, Lachmann and Tischendorf, have very properly preferred πρώτῳ [to δεντέρῳ of text. rec.; Scholz also reads δεντέρῳ, on the authority of A. B. C. E. G. H. Cod. Sin. Vulg. (secundo)]. Πρώτῳ is supported by Cod. D., but principally by church fathers, such as Origen, Hilary, and others (some of whom expressly speak of this singular mode of stating the number of the Psalm. [Alf. who also adopts πρώτῳ, regards, with Meyer and others, the reading of the text. rec. as an alteration to suit the ordinary arrangement of the Psalms. Bengel, Kuinoel, and others, suppose that both numeral words are later additions, and that the reading was simply ψαλμῷ, and this view is supported by the different position of δευτέρῳ in different manuscripts.—“Even admitting it (πρώτῳ) to be the true text, it is not a lapse of memory, but a relic of the old opinion that the first Psalm is a preface to the whole collection.” (Alex.). The present first and second Psalms are still found written together in some manuscripts, as if the two constituted, the first Psalm. (Meyer.)—Tr.]
[15]Act_13:34. [The English version furnishes the following critical note in the margin:—“Mercies: Gr. τὰ ὅσια, holy, or, just things; which word the LXX. both in the place of Isa_55:3, and in many others, use for that which is in the Hebrew, mercies.”—“τὰ ὅσια is the LXX. rendering of חַסְדֵּ, Isa_55:3, which in 2Ch_6:42 (and in Psa_89:2, ‘mercy’, ver, 49, ‘loving-kindnesses,’ Psa_107:43 ‘loving-kindness’,), they have translated τὰ ἐλέη. The word holy should have been preserved in the Engl. version, as answering to τὸν ὅσιόν σου below (Act_13:35): ‘the mercies of David, holy and sure,’ or, ‘my holy promises which I made sure unto David,’ ” (Alf.).—(Geneva: holy mercies; Rheims: holy things.—Tr.]
[16]Act_13:36. [The margin of the Engl. Bible here offers the following:—“After he … of God; or, after he had in his own age served the will of God.”—“ʼΙδίᾳ γενεᾷ … βουλῆ admits of a twofold translation; γενεᾷ may depend on ὑπηρετήσας: having served his own generation (been useful to it), according to the purpose of God (dative of norm or rule). Our English translators, Calvin, Doddridge, Robinson, and others (Alex.), adopt this construction. Olshausen, Kuinoel, de Wette, Meyer, and others, refer βουλῆ to the participle: having in his own generation (dative of time), or for it (dat. comm.) served the purpose, plan of God, i. e., as an instrument for the execution of his designs; comp. Act_13:22. Γενεᾷ, if connected with the participle, secures to it a personal object, and in that way forms a much easier expression than βουλῇ with the participle.” (Hackett).—“ἰδίᾳ γενεᾷ, casus sextus, construendus cum ὑπηρετήσας, postquam sua generatione ministravit. Davidis partes non extendunt se ultra modulum ætatis vulgaris, 2Sa_7:12. Huic brevi tempori opponitur perpetuitas Messiæ, c. Act_8:33.” (Bengel).—(Tynd. and Cranmer: in his time.)—Tr.]
[17]Act_13:41. ἔργον ὄ [before οὐ μὴ] is to be preferred, on account of numerous authorities, to the reading ῷ̔ [of text. rec.] which is found in no uncial MS. [but in many minuscules], and this second ἔργον [inserted in the text. rec.] should be retained. [The second ἔργον is omitted m D. E. G. Syr., some fathers and versions, but is inserted in A. B. C. The reading ὁ is sustained by A. B. C. D. E. G.: Cod. Sin. reads ἔργον ὅ, and this lection is adopted by Lach. Tisch. and Alf.—In Hab_1:5, the reading of the Sept. is ὅ without ἔργον, which is another reason, as Meyer thinks, on account of which the latter word was omitted by some copyists.—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 vv5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 18, 20, 21, 22, 23, 26, 27, 28, 29, 31, 33, 34, 36, 38, 39, 40, 41, 42, 43, 44 and when they were at Salamis--the Grecian capital of…
and when they were at Salamis--the Grecian capital of the island, on the eastern side, and not many hours' sail from Seleucia. At this busy mercantile port immense numbers of Jews were settled, which accounts for what is here said, that they had more than one synagogue, in which Barnabas and Saul preached, while other cities had one only.
they had . . . John--Mark.
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to their minister--"for their officer". (See on Luk 4:20). With what fruit they preached here is not said. Probably their feeling was what Paul afterwards expressed at Antioch in Pisidia (Act 13:46).
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 vv6, 7, 8, 9, 10, 11, 12, 13, 14, 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 6. Paphos—This city would be reached by an easy…
6. Paphos—This city would be reached by an easy journey over a Roman road of a hundred miles. Paphos was celebrated for its temple of Venus, and for the corresponding dissoluteness of its inhabitants. Here, too, resided Sergius Paulus, the Roman governor of the island.
Sorcerer—According to the Greek, a magus or magian. (See note on Act_8:9; Mat_2:1.)
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False… prophet—Who falsely professed to be a prophet of the true God; for, as a Jew, he would be a professor of the doctrine of one God, and his monotheistic discourse formed his doctrinal attraction to Sergius Paulus. The prefix Bar in Hebrew (like the prefix Mac in the Celtic) signifies son of; and Bar-jesus signifies son of Jesus or Joshua; Jesus being the Greek form of the Hebrew Joshua. It was singular that this opponent of Jesus should bear his sacred name.
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 vv5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 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 5. And when they were at Salamis] Salamis was…
5. And when they were at Salamis] Salamis was the nearest port of Cyprus for voyagers from Seleucia. It is at the eastern end of the island in the bay which is now called Famagousta.
in the synagogues of the Jews] who were living in Salamis in sufficient numbers to need several synagogues.
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they had also John to [as] their minister] This is John Mark, the nephew of Barnabas. His office may have been to baptize, from which service the Apostles seem to have refrained where it was possible (see above on Act_10:48). But there is perhaps also implied in the word rendered “minister” some degree of the same service which in old times Elisha rendered to Elijah (2Ki_3:11). The same Greek word is used for the minister in a synagogue (Luk_4:20).
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 vv5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 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 (5) When they were at Salamis.—The city was, as…
(5) When they were at Salamis.—The city was, as stated above, at the east end of Cyprus. The mention of “synagogues” implies a considerable Jewish population, and to these the Apostles, following the general rule announced in Act_13:46, naturally, in the first instance, turned.
They had also John to their minister.—The noun so rendered is not that commonly used for the “deacons” or “ministers” of the Church, but implies rather the attendance of personal service. It is probable, however, that he was employed in baptising converts, and, where a church was founded, in preparing for the Supper of the Lord. Looking to the after-work of Mark, it would hardly, perhaps, be too much to say that he was, more than any other disciple, the courier of the Apostolic Church.
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 vv5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 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 Proclaimed for preached, A.V.; as their attendant for to…
Proclaimed for preached, A.V.; as their attendant for to their minister, A.V. (uJphrethn). It is a word taken from the synagogue, where it denotes an inferior minister. (see Luk_4:20) In Act_5:22 the uJphre are the apparitors of the high priest. Here it is synonymous with diakonov, a deacon. John was to Barnabas and Saul what Joshua was to Moses, Elisha to Elijah, etc. Peter, when he went to Caesarea, was accompanied by six brethren. (Act_11:12)
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 vv9, 12, 13, 17, 18, 22, 25, 26, 27, 32, 36, 38, 40, 42 Then Saul (who also is called Paul).
Act_13:9-11
Then Saul (who also is called Paul).
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The crisis in Sauls history and his change of name
From this point Paul appears as the great figure in every picture, and Barnabas falls into the background. The great apostle now enters on his work as preacher to the Gentiles; and simultaneously his name is changed. As Abram was changed into Abraham when God promised that he should be the father of many nations; as Simon was changed into Peter when it was said, On this rock I will build My Church; so Saul is changed into Paul at the moment of his victory among the heathen. What the plains of Mamre were to the patriarch, what Caesarea Philippi was to the fisherman of Galilee, that was Paphos to the tent maker of Tarsus. Are we to suppose that the name was now given for the first time--that he adopted it as significant of his own feelings--or that Sergius Paulus conferred it on him in grateful commemoration of the benefits he had received, or that Paul, having been a Gentile form of the apostles name in early life conjointly with the Hebrew Saul, was now used to the exclusion of the other to indicate that he had receded from his position as a Jewish Christian, to become the friend and teacher of the Gentiles? We are inclined to the opinion that the Cilician apostle had this Roman name before he was a Christian. This adoption of a Gentile name is so far from being alien to the spirit of a Jewish family, that a similar practice may be traced through all the periods of Hebrew history. Beginning with the Persian epoch (B.C. 550-350), we find such names as Nehemiah, Sehammai, Betteshazzar, which betray an oriental origin, and show that Jewish appellatives followed the growth of the living language. In the Greek period we encounter the names of Philip, and his son Alexander, and of Alexanders successors--Antiochus, Lysimachus, Ptolemy, Antipater; the names of Greek philosophers, such as Zeus and Epicurus; even Greek mythological names, as Jason and Menelaus. When we mention the Roman names adopted by the Jews the coincidence is still more striking--Crispus, Justus, Niger, Drusilla and Priscilla might have been Roman matrons. The Aquila of St. Paul is the counterpart of the Apella of Horace. Again, in the earlier part of the Middle Ages we find Jews calling themselves Basil, Leo, Theodosius, Sophia, and in the latter part Albert, Benedict, Crispin, Denys. It is indeed remarkable that the separated nation should bear in the very names recorded in its annals the trace of every nation with whom it has come in contact and never united. It is important to our present purpose to remark that double names often occur in combination, the one national, the other foreign. The earliest instances are Belteshazzar-Daniel and Esther-Hadasa. Frequently there was no resemblance or natural connection between the two words, as in Herod-Agrippa, Salome-Alexandra, Inda-Aristobulus, Simon Peter. Sometimes the meaning was reproduced, as in Malich-Kleodemus. At other times an alliterating resemblance of sound seems to have dictated the choice, as in Jose-Jason, Hillel-Julus, Saul-Paulus. Thus satisfactory reasons can be adduced for the apostles double name without having recourse to the hypothesis of Jerome, who suggests that as Scipio was called Africanus from the conquest of Africa, and Metellus Creticus from the conquest of Crete, so Saul carried away his new name as a trophy of his victory over the heathenism of the proconsul Paulus, or to the notion of Augustine when he alludes to the literal meaning of the word Paulus, and contrasts Saul the unbridled king, the proud, self-confident persecutor of David, with Paul, the lowly, the penitent, who deliberately wished to indicate by his very name that he was the least of the apostles and less than the least of all saints. Yet we must not neglect the coincident occurrence of these two names just here. We need not hesitate to dwell on the associations which are connected with the name of Paulus, or on the thoughts which are naturally called up when we notice the critical passage where it is first given to Saul. It is surely not unworthy of notice that as Peters first Gentile convert was a member of the Cornelian house, so the surname of the noblest family of the Cornelian house was the link between the Apostle of the Gentiles and his convert at Paphos. Nor can we find a nobler Christian version of any line of a heathen poet than by comparing what Horace says of him who fell at Canute, Animae magnae prodigum Paulum, with the words of him who said at Miletus, I count not my life dear unto myself, etc. And though Saul most probably had the name of Paul at an earlier period, and that it came from some connection of his ancestors (perhaps as manumitted slaves) with some member of the AEmilian Pauli; yet we cannot believe it accidental that it occurs at this point of the inspired narrative. The heathen name rises to the surface at the moment Paul enters on his office as apostle to the heathen. The Roman name is stereotyped at the moment when he converts the Roman governor; and the place where this occurs is the very spot which was notorious for what the gospel forbids and destroys. Here, having achieved his victory, the apostle erected his trophy, as Moses, when Amalek was discomfited, built an altar, and called the name of it Jehovah-nissi--the Lord my banner. (J. S. Howson, D. D.)
Filled with the Holy Ghost, set his eyes on him, and said, O full of all subtlety and mischief.--
Sin and its punishment
Pauls rebuke, of course, applies to the specific iniquity of Elymas, but with a master hand the apostle at the same time delineates the characteristics of sin in general. The punishment of Elymas is also typical.
I. Sin.
1. Its subtle methods. There is nothing straightforward about sin; nor can there be: for were its nature and consequences clear, it would be universally shunned and abhorred. Its methods, therefore, must needs be crooked and insinuating. Evil is dressed up in the guise of good. The fruit of the tree was made pleasant to the eyes of Eve. So is it all through time.
2. Its mischievous effects. It debases the body, degrades the mind, debilitates the will, and damns the soul.
3. Its Satanic paternity. The serpent was more subtle than all the beasts of the field. The devil injects the sinful thought, guides the sinful resolution, helps the sinful action, and enjoys the sinful effect.
4. Its enmity to righteousness. Right and wrong are not coordinate powers which, like adjacent states, can flourish side by side and enter into peaceful alliances with each other. They are ever in irreconcilable antagonism, and the prosperity of the one is absolutely dependent on the destruction of the other.
5. Its perversion of the right ways of the Lord. This is the essence of sin. It is not simply negation, but perversion; and its highest achievement is to secure the acceptance of evil under the guise of good. Elymas, as a Jewish prophet, armed with the authority of a Divine dispensation, threw a spell over the mind of the proconsul, and endeavoured to use his usurped authority for selfish and villainous purposes. Wherein does he differ from the modern hypocrite?
II. Its punishment.
1. Its subtlety is detected.
(1) Sometimes sin overreaches itself; it is not sufficiently comprehensive in its views. Ahab calculated on getting Naboths vineyard, but did not calculate on Elijah. So here Elymas overlooked the possibility of the advent of a Paul.
(2) Sometimes its detection is the result of some extraordinary Divine agency--Saul, filled with the Holy Ghost. The common saying, Murder will out. How often, by a trivial oversight on the part of the criminal, or by some trifling coincidence, has a great crime been revealed.
2. Its mischievous effects are turned upon the sinner. He who sought to blind the intellect of Sergius Paulus is himself made blind. Be sure your sin will find you out.
3. The son inherits the fathers punishment. Satan is the prince of darkness, and his children are doomed to walk in darkness. The dark ways in which the devil leads his victims leads to outer darkness.
4. Its enmity to righteousness is met by the righteous God. Though hand join in hand the wicked shall not go unpunished.
5. Its perversion is met by perversion. He went about, etc. (verse 11). (J. W. Burn.)
Reproof: how a true servant of God uses his office of
1. Not in carnal passion, but in the Holy Ghost (verse 9).
2. Not with worldly weapons, but with the sword of the Word, by which he discloses the evil state of the heart (verse 10), and announces the judgment of God (verse 11).
3. Not for death or condemnation, but for warning and for the salvation of souls. (K. Gerok.)
The punishment of Elymas was
I. In correspondence with the transgression. He who blinded others is himself blinded.
II. Striking and convincing for the spectators.
III. With all its severity conducive to amendment by an intimation of the Divine mercy. Paul himself, at his conversion, had been blind for a season, and knew from his experience how profitable this darkness was for internal collection and composure of mind. (Apostolic Pastor.)
The exceptional character of the miracle
The miracles of the New Testament are generally distinguished from the Old by being worthy works of mercy. Two only of our Lords were inflictions of severity, and those were attended with no harm to the bodies of men. The same law pervades the miracles of the apostles. One miracle of wrath was worked by Peter and Paul; and we can see sufficient reasons why liars and hypocrites like Ananias and Sapphira, and impostors like Elymas, should be publicly punished, and made examples of. A passage in the life of Peter presents a parallel which is closer in some respects with this interview of Paul with Bar-Jesus. As Simon Magus, who had long time bewitched the Samaritans with his sorceries, was denounced by Peter as still in the gall of bitterness, etc., and solemnly told that his heart was not right in the sight of God; so Paul, conscious of his apostolic power, and under the power of immediate inspiration, rebuked Elymas as a child of that devil who is the father of lies, as a worker of deceit and mischief, etc. He proceeded to denounce an instantaneous judgment, and according to his prophetic word, the hand of the Lord struck the sorcerer, as it had once struck the apostle himself--the sight of the magician began to waver, and presently a darkness settled on it so thick that he ceased to behold the suns light. This blindness of the false prophet opened the eyes of the deputy. That which had been intended as an opposition to the gospel proved the means of its extension. We are ignorant of the degree of this extension in Cyprus. But we cannot doubt that when the proconsul was converted, his influence would make Christianity reputable; and that from this moment the Gentiles of the island as well as the Jews had the news of salvation brought home to them. (J. S. Howson, D. D.)
Seeking to turn men from the faith
Unprincipled white men have often been great stumbling blocks in the way of Indian evangelisation. An Englishman made his boast that he could induce the Indians again to drink; and providing himself with ardent spirits, he moved in his canoe over to the island where the Indians were encamped. Leaving all at the shore, he went up to the camp, and, inviting the Indians down, brought forth his bottle. Come, he said, we always good friends; we once more take a good drink in friendship. No, said Captain Paudaush, we drink no more of the fire waters. Oh, but you will drink with me; we always good friends; but while this son of Belial was urging them to drink, the Indians struck up, in the tune of Walsall, the hymn they had lately learned to sing--
O for a thousand tongues to sing
The great Redeemers praise!
And while the Indians were singing, this bacchanalian, defeated in his wicked device, and looking completely crestfallen, paddled away from the island, leaving the Indians to their temperance and their religious devotions!
An enemy off righteousness
Mr. Beecher once met Colonel Ingersoll, a great American atheist, and Colonel Ingersoll began to discourse on his atheistic views. Mr. Beecher for some time was silent, but, after a time, asked to be allowed to tell a story. On being requested to do so, he said, As I was walking down town today, I saw a poor man slowly and carefully picking his way through mud, in the endeavour to cross a street. He had just reached the middle of the filth when a big, burly ruffian, himself all bespattered, rushed up to him, jerked the crutches from under the unfortunate man, and left him sprawling and helpless in the pool of liquid dirt, which almost engulfed him. What a brute he was! said the colonel. What a brute he was! they all echoed. Yes, said the old man, rising from his chair, and brushing back his long white hair, yes, Colonel Ingersoll, and you are the man. The human soul is lame, but Christianity gives it crutches to enable it to pass the highway of life. It is your teaching that knocks these crutches from under it, and leaves it a helpless and rudderless wreck in the Slough of Despond. If robbing the human soul of its only support on this earth--religion--be your profession, why, ply it to your hearts content. It requires an architect to erect a building; an incendiary may reduce it to ashes.
Seeking to turn men from the truth
A boy was impressed in one of Mr. Moodys meetings. But his mother said he was good enough without religion, and threw her influence against Mr. Moodys efforts to win him to Christ. She succeeded, and some time after Mr. Moody found him in the county jail. How came you here? Does your mother know of it? No, sir, and pray dont tell her. I came in under an assumed name, and am going to Joliet State prison for four years. She thinks I am in the army. And Mr. Moody often heard her afterwards, mourning that her boy was killed.
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 vv5, 6, 7, 8, 9, 10, 13, 14, 15, 16, 17, 20, 21, 22, 23, 24, 26, 27, 38, 42, 44 5. At Salamis. The eastern seaport. A day's run…
5. At Salamis. The eastern seaport. A day's run would carry them from Seleucia to Salamis. The distance is only about fifty miles. Preached … in the synagogues. That there was more than one shows that the Jews were very numerous. In the reign of Trajan, a half century later, they were numerous enough in Cyprus to almost exterminate the Gentile population, and were only put down after the arrival of the Roman general, Hadrian, afterwards emperor, with a great army. They had also John. Mark. He probably acted as baptist. He was related to Barnabas (Col. 4:10).
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 v13 Act_13:13. Paul and his company.—Note the two changes—first of…
CRITICAL REMARKS
Act_13:13. Paul and his company.—Note the two changes—first of Saul’s name, which is henceforth Paul, and next of Paul’s position in the mission as leader rather than as follower, as principal rather than as subordinate. οἱ περὶ Παῦλον (compare αἱ περὶ Μάρθαν καὶ Μαριάμ, Textus Receptus). The phrase perhaps hints that Paul had other unnamed companions besides Barnabas and John. Instead of loosed from read having set sail from; and for departing from them, having withdrawn from them. For the reasons which caused John Mark to return to Jerusalem, see “Homiletical Analysis.”
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Act_13:14. They now signifies Paul and Barnabas without John. Antioch of Pisidia.—So named by Strabo. “The chief city of inner Pisidia, a Roman colony, a strong fortress, the centre of military and civil administration in the southern parts of the vast province called by the Romans Galatia” (Ramsay).
Act_13:15. The law and the prophets.—The higher critics say this should have been the prophets and the law. Christ agrees with Luke (Mat_22:40). Men and Brethren, Brethren (R.V.), “Gentlemen, Brethren” (Ramsay).
Act_13:16. Then Paul stood up.—Dr. Murphy thinks Paul found the occasion for his chronological exordium in the lessons which he heard read in the synagogue, and that these were—the Parasha, Exo_10:13-16; Exo_12:40-41; Exo_13:3-16; and the Haphtara, Jer_46:13-28 (see The Homiletical Quarterly, Oct. 1877, pp. 490, 491). Others (Farrar, Plumptre, Ramsay), think the passages read were Deuteronomy 1 and Isaiah 1 Baur (Paul, His Life and Works, i., pp. 104 ff) objects to the credibility of this speech on the grounds
(1) of its resemblance to the speeches of Peter, and
(2) of its lack of a truly Pauline character. But
(1) why should Paul not have been as well acquainted with the history of his people as Peter—both being Jews? and
(2) how can the speech be un-Pauline when on Baur’s own admission it contains the doctrine of justification by faith? (Act_13:38-39).
Act_13:18. Suffered He their manners in the wilderness.—ἐτροποφόρησεν, the reading of the best MSS., though some ancient authorities read ἐτροφοφόρησεν, meaning “carried them as a nurse”—i.e., sustained them and cared for them. “Both readings occur in the LXX. rendering of Deu_1:31, to which passage reference is evidently made here.… But there can be no reason for questioning the genuineness of the reading of the text” (Westcott and Hort, The New Testament in Greek, ii., Appendix, 94, 95).
Act_13:19. The seven nations are named in Deu_7:1. Divided their land to them by lot should according to the best MSS. be gave them their land for an inheritance, the verb κατεκληρονόμησεν being substituted for κατεκληροδότησεν. The former verb occurs only here, and is a translation of Deu_3:28 (see Jos_14:1-5).
Act_13:20. After that, or these things, signifies after the conquest and occupation. About the space of four hundred and fifty years.—This undoubtedly implies that the interval of the Judges was 450 years, which agrees with the chronology of Josephus (Ant., VIII. ii. 1, X. viii. 5), who gives 592 years as the time that elapsed between the Exodus and the building of Solomon’s temple. Deducting 4 years of Solomon’s own reign, 40 of David’s, 40 of Saul’s, 25 for the leadership of Joshua, and 40 in the wilderness—i.e., 4 + 40 + 40 + 25 + 40 = 149, the remainder is 443 (592–149), sufficiently close an approximation for Paul to put 450 years as the period of the Judges. This, however, does not harmonise with the statement (1 Kings 8.) that the building of the Temple began in the 480th year after the Exodus, which would give only 480–149–331 years for the era of the Judges—a discrepancy which cannot easily be removed. A better reading, which connects about four hundred and fifty years with the preceding verse (R.V.), appears to obviate the difficulty by making the number 450 signify the space of time between the giving of the land for an inheritance and the occupation of the land at the conquest—which space is thus made up—from the birth of Isaac, when it may be assumed the promise was given, to the birth of Jacob, 60 years; from Jacob’s birth to his descent into Egypt, 130 years; the sojourn in Egypt, 215 years; from the Exodus to the settlement in Canaan, 47 years = in all 452 years. If this reading (Westcott and Hort) be adopted, the next clause will read, “And after these things He gave them judges until Samuel the prophet.”
Act_13:21. A man of the tribe of Benjamin, to which Paul also belonged (Php_3:5). Forty years.—The duration of Saul’s reign is not mentioned in the Old Testament, which only states that Ishbosheth, his youngest son (1Ch_8:33), was forty years at the time of Saul’s death (1Sa_2:10), and that Saul himself was a young man when he ascended the throne (2Sa_9:2). Josephus (Ant., VI. xiv. 9) speaks of Saul as having reigned eighteen years before and twenty-two years after Samuel’s death.
Act_13:22. I have found David the son of Jesse a man after Mine own heart, which shall fulfil, or who shall do, all My will, or wills.—The first clause is cited from Psa_89:20, which has “My servant,” and omits “the son of Jesse”; the second is taken from 1Sa_13:14, where David in comparison with Saul is described as one who was faithful to Jehovah’s commandments and ordinances. The third clause found in Isa_44:28, with reference to Cyrus, may be held as included in the words “My servant,” spoken of David. Alford thinks these citations form “a strong presumption that we have Paul’s speeches verbatim as delivered by him, and no subsequent general statement of what he said, in which case the citations would have been corrected by the sacred text”; though Plumptre arrives at the opposite conclusion, that “it is possible we have, as it were, but the précis of a fuller statement.” Schwanbeck speaks of an old biography of Barnabas, Olshausen of a special missionary report drawn up by Barnabas and Saul, Bleek of an independent document, Zöckler of an old separate account by an unknown author as the original source of Luke’s information.
Act_13:23-24. The promise was made not to David only, but to the fathers (Act_13:32). The names of Jesus and John were widely known among the Jews of the Dispersion. His coming meant His entrance upon His public ministry.
Act_13:25. Fulfilled should be was fulfilling. Whom think ye that I am?—Better, what suppose ye me to be? The question, not found in the gospel accounts of John’s ministry, is yet virtually implied in Mat_3:11; Joh_1:20-21. The rendering, He whom ye suppose me to be I am not (Calvin, Luther, Grotius, Kuinoel, Holtzmann), is not so good. But behold, etc. are John’s words in Luk_3:16.
Act_13:27. Because they knew Him not, nor yet the voices of the prophets.—The inhabitants of Jerusalem and their rulers failed to recognise who Christ was because they misunderstood their own prophetic Scriptures.
Act_13:28. No cause of death in Him.—The Sanhedrim pronounced Jesus guilty of blasphemy, which involved a capital sentence (Mat_26:66), but they were unable to establish the accusation except by extorting a declaration from His own lips (Mat_26:60). In all other respects His judges were constrained to acknowledge His innocence (Mat_27:24; Luk_23:22).
Act_13:29. They laid Him in a tomb.—His disciples—in particular Nicodemus and Joseph of Arimathea (Joh_19:30)—did. Paul did not deem it needful to discriminate the individuals by whom the interment of Christ was carried out; yet the statement is literally accurate, since Nicodemus and Joseph were both rulers.
Act_13:31. Them which came up with Him from Galilee were the apostles.
Act_13:33. The second psalm is the preferable reading, the first psalm, found in Western MSS., having been probably inserted as a correction by a Western scribe who had been accustomed to read the first and second psalms as one (Westcott and Hort, The New Testament in Greek, ii. 95, Appendix), or who regarded the first psalm merely as an introduction to the rest. The allusion in the psalm is (here as in Heb. 1:51) not to the incarnation, but to the resurrection and exaltation of Jesus (compare Rom_1:4).
Act_13:34-37. The sure mercies of David should be the holy things of David, the sure—i.e., I will give to you the holy things of David (which have been promised, Isa_55:3, and) which are sure; one of which holy and sure things was the promise that God’s Holy One should not see corruption, a promise which could not apply to David, who, after having served his own generation by the will of God, or after having in his own generation served the will of God, fell on sleep, or by the will of God fell on sleep, and was laid unto his fathers—an expression generally distinguished from burial, and implying the existence of the soul in a future state (Gen_25:8; Gen_35:29; 2Ki_22:20)—and saw corruption. Christ who had been raised from the dead saw no corruption (compare Act_2:25-33).
Act_13:41. Behold, ye despisers, etc.—Taken from Hab_1:5, where it is used with reference to an approaching Chaldean invasion, this citation follows very closely the LXX., but agrees essentially with the Hebrew. For “among the nations” in Hebrew the LXX. read “despisers,” and for “wonder marvellously,” “wonder and perish.” Paul followed the Septuagint, either because it was best known, or because it was sufficiently accurate for his purpose, or, because he believed it to correctly render the spirit of the ancient prediction.
Act_13:42. The more correct reading of this verse is given in the R.V: “And as they, Paul and Barnabas (Hackett, Lechler) rather than the congregation (Alford), went” or were going, “out, they,” the rulers probably (Hackett and Lechler), rather than the congregation (Alford), “besought that these words might be spoken to them the next Sabbath day” εἰς τὸ μεταξὺ σάββατον, not during the middle of the week, but on (lit. unto, as the limit) the Sabbath between the days, as Act_13:44 shows.
Act_13:43. For congregation read synagogue. The Jews and religions proselytes represented two distinct classes.
HOMILETICAL ANALYSIS.—Act_13:13-43
A Sabbath Day in Pisidian Antioch; or, Paul’s Sermon in the Synagogue
I. The missionaries in the city.—
1. Their journey thither. It is apparent from the narrative that Paul and Barnabas did not make a prolonged stay in any of the places which they visited on this journey. Having completed their visit to Cyprus, which probably extended over two months, and having set sail from Paphos, they landed at Perga in Pamphylia, situated on the Cestrus about seven miles from its mouth—a city, the ruins of which survive to this day in the shape of “walls and towers, columns and cornices, a theatre and a stadium, a broken aqueduct encrusted with the calcareous deposit of the Pamphylian streams, and tombs scattered on both sides of the site of the town” (Conybeare and Howson, i. 153). In Perga they did not linger many days—not longer than to settle the dissension caused by the proposal to cross the Taurus (Ramsay). The natural beauty of the city and its celebrated temple of Artemis (Diana) possessed for them no attractions. Accordingly they hastened on to Antioch in Pisidia, perhaps because the season of the year rendered it expedient to prosecute their journey into the interior then rather than at a later period. “Earlier in the spring the passes would have been filled with snow. In the heat of summer the weather would have been less favourable for the journey. In the autumn the disadvantages would have been still greater from the approaching difficulties of winter.” Besides, “at the beginning of the hot season people move up from the plains to the cool basinlike hollows on the mountains”; and “if Paul was at Perga in May, he would find the inhabitants deserting its hot and silent streets” (Conybeare and Howson, i. 156, 157). Ramsay (The Church in the Roman Empire, pp. 62, 63) suggests that Paul caught fever in Perga, and was obliged, for health’s sake, to proceed into the more elevated region of the interior (see “Hints” on Act_13:13), selecting Antioch as their destination because of its commercial importance and numerous Jewish population (Ibid., p. 19; compare St. Paul the Traveller, etc., pp. 89 ff).
2. What occurred upon the way. John Mark, departing from them at Perga, returned to Jerusalem. The reasons, not stated and not approved by Paul (Act_15:38), were probably mixed.
(1) Mark was young and not inured to hardship, and may, have shrunk from the perils of the enterprise (Grotius, Holtzmann, Zöckler).
(2) His natural temperament may have been somewhat unsteady (Alford).
(3) He may have resented the growing ascendency of Paul, which was thrusting Barnabas, his uncle, into a second place.
(4) He may have been doubtful of the liberal theology which Paul was everywhere preaching.
(5) He may have grown somewhat apprehensive about the safety of his mother, whom he had left behind at Jerusalem: “either he did not like the work or he wanted to go and see his mother” (Henry).
(6) He may have regarded the proposal to cross the Taurus as an unwarranted deviation from the original plan (Ramsay).
3. How they acted on arrival. They doubtless made themselves acquainted with the aspect of the city and the character of its inhabitants; Antioch was a flourishing commercial city, which lay about a week’s journey north of Perga, up the valley of the Cestrus, on the central table-land of Asia Minor, on the confines of Pisidia and Phrygia. It had been built by Seleucus I., the founder of the Syrian Antioch, and was then an important emporium for the trade of Asia Minor in wood, oil, skins, goat’s-hair, and Ango’a wool, besides being a Roman colony. Its true position, at a place now called Yalobatch, was discovered by Mr. Arundell in 1833, its identity having been rendered certain by coins and inscriptions. On the Sabbath they visited the synagogue, which appears to have been the only one, and must therefore have been large.
II. Sabbath worship in the synagogue.—
1. The day. It said a good deal for the missionaries that they remembered the Sabbath day to keep it holy, and more for their good sense that they devoted its hours to worship. The Sabbath was meant by its Lord for the double purpose of resting man’s body from the toils of the other six days, and refreshing man’s soul through communion with heaven. To neglect either of these ends—to devote the entire day to physical repose but not to worship, or to worship in such a fashion as to fatigue the body—is to violate the day and misapprehend its use. To give it neither to worship nor to rest, but wholly to labour in business or in pleasure, is to turn it to the worst possible account.
2. The synagogue.—“A low, square, unadorned building, differing from Gentile places of worship by its total absence of interior sculpture”; “on one side a lattice-work partition, behind which sat a crowd of veiled and silent women”; “in front of these the reader’s desk, and in its immediate neighbourhood, facing the rest of the congregation, those chief seats which Rabbis and Pharisees were so eager to secure” (Farrar, The Life and Work of St. Paul, i. 365, 366).
3. The worship. “Each as he entered covered his head with the Tallîth, and the prayers began. They were read by the Shelîach, or ‘angel of the synagogue,’ who stood among the standing congregation.… After the prayers followed the first lesson, or Parashah,” which was “read in Hebrew, but translated or paraphrased by the interpreter. The Chazzân, or clerk of the synagogue, then took the Torah roll from the Ark and handed it to the reader.… After the Parashah, was read the Haphtarah, or the second lesson, from the prophets, the translation being given at the end of every three verses. After this followed the Midrash, or sermon, which was not delivered by one set minister,” but might be given by any distinguished stranger who might happen to be present (Farrar, i. 366, 367). (See an excellent account of synagogue worship in Stapfer’s Palestine in the Time of Christ, pp. 338–343.)
4. The invitation. In accordance with this custom Paul and Barnabas, who had doubtless not selected the chief seats in the synagogue (Mat_23:6), but sat among the ordinary worshippers (1Co_14:16; 1Co_14:23-24; Jas_2:2-4), were asked if they had any word of exhortation for the people, in which case they might say on. Possibly some rumour had reached the synagogue that they were preachers; but whether or not, Paul and not Barnabas responded to the invitation.
III. Paul’s sermon to the congregation.—
1. The exordium. In manner respectful—“he stood up,” and serious—“he beckoned with his hand”; in matter, brief, consisting solely of a request for attention: three characteristics which improve all sermons in which they are found.
2. The contents. There were three main divisions in his discourse.
(1) The goodness of God to Israel, which culminated in sending them a Saviour according to His promise—a kind of “captatio benevolentæ” (Holtzmann) (Act_13:16-25). Beginning with their earliest history, he rehearsed Jehovah’s gracious acts towards them—ten in number: the choice of their fathers; their exaltation in Egypt, meaning thereby their multiplication into a numerous and powerful people (Act_13:17); their deliverance from bondage by His own right hand (Act_13:17); their preservation in the wilderness, notwithstanding much unbelief and disobedience (Act_13:18); their settlement in Canaan after destroying seven nations therein (Act_13:19); their government by judges for a space of four hundred and fifty years (Act_13:20); their reception from God of a king in answer to their request (Act_13:21); the removal of Saul and the establishment of the throne in David and his seed (Act_13:22); the appearance of Christ as a descendant of David, and in fulfilment of ancient promise (Act_13:23), when the Baptist, His distinguished forerunner, had closed his career, or was fulfilling his course (Act_13:24). Thus the history of Israel in its three chief moments—the formation of the covenant, the settlement in the land, and the institution of the theocracy—was depicted as a preparation for the appearance of Christ.
(2) Jesus of Nazareth proved to be the Saviour by His death and resurrection (Act_13:26-37). The condemnation of Jesus by the Jewish leaders had been a literal fulfilment of Old Testament prophecy (Act_13:27). Besides dying an innocent death, He was actually laid in a sepulchre (Act_13:29). Taken down from the tree, He was buried, not by the rulers, it is true, but by Joseph of Arimathea (Joh_19:30), Paul not deeming it necessary to discriminate as to the agents, though his statement was literally accurate (see “Critical Remarks”). Yet God raised up Jesus from the dead, and showed Him alive to His disciples, in particular to those of them who had come up with Him from Galilee to Jerusalem and who then were His witnesses to the people. This resurrection had been foretold in the second psalm (Psa 2:33), in the fifty-fifth chapter of Isaiah (Isa_55:34), and again in the sixteenth psalm (Psa 16:35), which could not possibly refer to David, as he had died and seen corruption, whereas “He whom God raised again saw no corruption” (Act_13:37).
(3) The proclamation of free forgiveness or of justification by faith through Jesus Christ (Act_13:38-39), a blessing which had not been attainable through the law of Moses.
3. The application. In the form of a solemn warning drawn from words used by Habbakuk, he cautioned them to beware of rejecting the gospel and so involving then selves first in the guilt and then in the doom of those who persistently refused to see the hand of God in the events which were taking place around them (Act_13:40-41).
4. The result.
(1) As they, Paul and Barnabas, were leaving the synagogue, the rulers, perhaps interpreting the wish of the congregation, requested them to repeat their preaching on the following Sabbath (see “Critical Remarks”).
(2) When the synagogue was dispersed, many of the Jews and of the devout proselytes followed Paul and Barnabas, no doubt expressing their desire to hear more of the good tidings to which they had listened.
(3) Speaking to them Paul and Barnabas urged them to continue in the grace of God.
Learn.—
1. That no man having put his hand to the plough in connection with Christ’s kingdom should, like John Mark, draw or even look back.
2. That Christ’s disciples, like Paul and Barnabas, should honour the Sabbath and the sanctuary.
3. That ministers of the gospel, like Paul and Barnabas, should embrace every opportunity that opens to them of publishing their good news of salvation.
4. That the gospel when frankly, fully, and fearlessly preached will seldom fail to make a good impression.
5. That a chief point in the gospel is the doctrine of free forgiveness, or of justification by faith.
HINTS AND SUGGESTIONS
Act_13:13. The Incident at Perga; or, John Mark’s Departure. A Sermon on Weariness in Well-doing (but see “Homiletical Analysis”). Weariness in well-doing.
I. A common occurrence.—Seldom justified by good and sufficient reasons. Plausible excuses often offered; but men never give the right reason for doing a wrong thing.
II. An unfortunate example.—Discouraging to fellow-workers, deterrent to those who might become workers, hurtful to the individual worker himself. Bad examples much more contagious and much more easily set than good ones.
III. An irremediable mistake.—Men who lay down a good work cannot always take it up again at the point where they laid it down or at the time when they wish. Mark found this to be so with himself.
IV. An irreparable loss.—Those who grow weary in well-doing miss the reward which is promised to and laid up for them who labour on and faint not.
Act_13:14. Passing through Perga; or, Paul’s Supposed Illness at Perga.—“Every one who has travelled in Pamphylia knows how relaxing and enervating the climate is. In these low-lying plains fever is endemic; the land is so moist as to be extraordinarily fertile, and most dangerous to strangers. Confined by the vast ridges of Taurus, five thousand to nine thousand feet high, the atmosphere is like the steam of a kettle, hot, moist, and swept by no west winds. Coming down in July 1890 from the north side of Taurus for a few days to the coast of Pamphylia, I seemed to feel my physical and mental powers melting rapidly away. I might spend a page in quoting examples, but the following fact bears so closely on our present purpose that it must be mentioned. In August 1890 I met on the Cilician coast an English officer on his way home from three years’ duty in Cyprus; previously he had spent some years in Eastern service. He said that the climate of the Cilician coast (which is very similar to that of Pamphylia, and has not any worse reputation for unhealthiness) reminded him of Singapore or Hong-Kong, while that of Cyprus was infinitely fresher and more invigorating.… We suppose then that Paul caught fever on reaching Perga (the Rev. Mr. Daniell, who travelled with Spratt and Forbes, the author states in a footnoot, died of fever at Attalia, a few miles from Perga). Here it may be objected … that Paul was used to the climate of Cilicia and Syria; why should he suffer in Pamphylia? In the first place, no one can count on immunity from fever, which attacks people in the most capricious way. In the second place, it was precisely after fatigue and hardship, travelling on foot through Cyprus amid great excitement and mental strain, that one was peculiarly liable to be affected by the sudden plunge into the enervating atmosphere of Pamphylia. The circumstances implied in Gal_4:13 are therefore in perfect keeping with the narrative in the Acts; each of the authorities lends additional emphasis and meaning to the other” (Ramsay, The Church in the Roman Empire, pp. 62, 63). Professor Ramsay not only assigns this malarial fever as the cause of Paul’s passing through Perga, but afterwards uses it as a confirmatory argument in support of his thesis that the Galatian Churches which Paul subsequently visited, and to which he wrote the Epistle to the Galatians, were not in North but in Southern Galatia—were, in fact, the Churches of Antioch, Iconium, Lystra, and Derbe (see on Act_16:6). He also maintains that this malarial fever became chronic and was regarded by Paul as his “stake in the flesh” (St. Paul the Traveller, etc. p. 94).
Act_13:17-19. The Story of Israel; a Type of the Church’s History.
I. Chosen.—As Jehovah selected Abraham’s descendants to be a people for Himself (Exo_19:5-6; Deu_7:6; Isa_44:1; Psa_33:12), so did Christ elect His apostles the representatives of His Church (Joh_15:16), and so were Christians chosen by Divine grace (Eph_1:4).
II. Exalted.—As Jehovah looked upon the low estate of His people and exalted their horn when in Egypt (Psa_148:14), so has He exalted or lifted up His believing people from their sin and misery because of His grace and mercy (Luk_1:52; Eph_2:6).
III. Emancipated.—As Israel was led forth from Egypt by the mighty hand of God (Exo_15:13; Isa_63:12), so has the Church of Christ been redeemed from the bondage of sin and death (Joh_3:16-17; Gal_3:13).
IV. Borne.—As Israel was carried and upheld during the wilderness wanderings (Deu_1:31; Deu_32:10-12; Isa_46:3), so has the Church of Christ and so have individual believers been supported during their earthly pilgrimage (Mat_16:18; Luk_21:18; 2Th_3:3).
V. Endured.—Exactly as Jehovah had to exercise much long-suffering in dealing with Israel in the wilderness (Psa_106:43-46), so has He still to bear with Christians as individuals and with the Church as a whole (Rom_2:4; 2Pe_3:9; 2Pe_3:15).
VI. Protected.—As Israel’s enemies were destroyed (Deu_7:1), so have been and will be the Church’s and the saints’ foes (1Pe_3:13).
VII. Settled.—As Israel was established in the earthly (Jos_23:4), so will the whole body of believers be in the heavenly Canaan (Joh_17:24).
Act_13:20; Act_13:22. Judges and Kings.
I. All forms of government are legitimate—i.e., are of God.
II. No form of government is enitled to count on permanency.—What suits one age may not be adapted to another.
III. Jehovah is superior to all governments, and may establish or remove them at pleasure.
IV. The government that does God’s will will last longest.—The people that refuse to serve Him will be destroyed.
Act_13:21. Old Testament Prophets.—These were—
I. Religious seers.
II. Foretellers of the future.
III. Political statesmen.
IV. Social reformers.
Act_13:23. The Saviour Jesus.
I. Promised to the fathers (Act_13:32).
II. Heralded by John (Act_13:24).
III. Manifested to the Jews (Act_13:27).
IV. Crucified under Pilate (Act_13:28).
V. Raised from the dead (Act_13:30).
VI. Received up into glory (Act_13:31).
VII. Preached unto the world (Act_13:26; Act_13:32).
VIII. Believed on by the Gentiles (Act_13:48).
Act_13:26. This Salvation.
I. What it is.—
1. Forgiveness.
2. Eternal life.
II. Whence it comes.—From God, its sole author.
III. Through whom procured.—Jesus.
IV. To whom offered.—
1. To the Jews first.
2. Also to the Gentiles.
V. On what condition.—As a free gift.
Act_13:27. The Criminality of the Jewish Rulers.
I. In being ignorant of their own sacred books.
II. In not recognising Christ when He appeared.
III. In condemning Him when no cause of death had been found in Him.
IV. In rejecting Him after He had risen from the dead.—Show how far the criminality of the Jewish rulers may be reproduced in Christendom to-day.
The Voices of the Prophets.
I. An important question.—“Upon what grounds are we to rest the authority with which the prophets spoke—an authority which still breathes in their writings?”
II. A provisional reply.—“With one consent they would say that the thoughts which arose in their hearts and the words which arose to their lips were put there by God.”
III. A requisite interrogation.—“What guarantees have we that they were not mistaken? How do we know that they are not projecting their own thoughts outside of themselves, and ascribing them to an external cause?”
IV. A decisive answer.—“We believe it on the strength
(1) of the glimpses which the prophets give us into their own consciousness on the subject;
(2) of the universal belief of their contemporaries;
(3) of the extraordinary unanimity of their testimony;
(4) of the difficulty of accounting for it in any other way; and
(5) of the character of the teaching in which this Divine prompting and suggestion results—a character which is not only not unworthy, but most worthy of its source” (Sanday, Inspiration, pp. 145–147).
Act_13:33. The Witness of the Second Psalm to Christ.
I. A proclamation of the Divine Sonship of Christ.—Neither—
1. Physical, with special reference to His miraculous or supernatural birth (the Nazarenes, Socinus, Beyschlag). Nor—
2. Ethical, as marking the exceptional perfection of His moral nature (Theodorus, Paul of Samosata, Strauss, Baur, Ewald). Nor—
3. Official, signalising the theanthropos or God-man as the theanthropic king by pre-eminence, the Messiah (Weiss). But, without denying that the phrase may sometimes appear to bear one or more of these significations,
4. Metaphysical, as descriptive of the essential relationship subsisting between Christ’s higher pre-existent nature and the deity (Gess, Godet, Luthardt, Calvin, and others).
II. A demonstration of the Divine Sonship of Christ.—“This day have I begotten Thee.” Probably signifying the same thing as, “Thou art My Son,” these words may, nevertheless, be understood as having received illustration and confirmation in—
1. The incarnation (Heb_1:5, which some interpreters regard as alluding to the birth in Bethlehem).
2. The resurrection, as in the text.
3. The exaltation (Heb_5:5). (See Whitelaw’s, How is the Divinity of Jesus depicted? pp. 66. 67.)
Act_13:34. The Blessings of David
I. Promised.
II. Gracious.
III. Great.
IV. Holy.
V. Sure.
VI. Divine.
Act_13:35. God’s Holy One.—See on Act_2:27.
Act_13:36. The Life, Death, and Burial of David.
I. His life.—
1. Useful. He served his own generation.
2. Pious. He served the counsel of God (to adopt the reading of R.V.).
3. Planned and determined for him by God. He served his generation by the will of God, or in accordance with the Divine purpose or plan.
4. Measured. He served his generation, and then passed away.
II. His death.—
1. Appointed. He fell on sleep by the will or counsel of God, according to a third reading.
2. Timely. He fell on sleep after he had served his generation—i.e., after, not before, his work was done.
3. Peaceful. He fell on sleep.
III. His burial.—
1. His body was deposited in the tomb and saw corruption.
2. His spirit was gathered to his fathers, and continued to exist in a future state (see “Critical Remarks”).
Act_13:36. Our Day.
I. The words suggest the thought, that a man’s earthly history is a very limited period.—“His own generation.” We are accustomed, almost reconciled, to the brevity of our earthly career, but perhaps this attribute of it is more remarkable than we commonly feel it to be. The large portion of past human history which a man must needs miss when he only comes into it in the course of its seventh millennium,—this would still have left him much if then it had been possible for him to abide in the midst of human history until its consummation. The period of earthly life is in many ways an inadequate period—scanty, even to unnaturalness, from the merely terrestrial point of view. Fifty years of work in this world, then—that is the utmost we can reasonably look for, after we are equipped and before we are weary unto death. There is not much time to lose; our own generation is a quantity that is frugal of opportunity, so far as opportunity consists in continuance. Yet it is one great opportunity from first to last, and its very brevity accentuates its greatness. To live and work in a world like ours, after such a manner as grace can empower us to do; to bear and battle our way through it, with any credit and any success, ere we look back upon it out of a higher existence; to stand for God and righteousness, with the sterling bravery of a good conscience, that is an opportunity which must be in many ways unique, and has elements in it of heroism, with touches of tragic significance, which gather upon us the interest of multitudes of invisible well-wishers. Perhaps the opportunity is long enough if it be strenuously employed; for then, with all its wondrous cheer, it is not a little arduous.
II. The words suggest the thought, that a man has a lasting personal relation to the time upon which his earthly history is cast. “His own generation.” All generations of mankind, it is true, belong to the man who has given himself to God, and such a man belongs to all the generations. But the period of the world’s history upon which our relations centre themselves, and to which they stand for ever intimate, shall be the period in whose history we ourselves took part. It was that generation which most of all put its impress upon us, and it was that generation which most of all bore away the marks of whatever influence our own personality exerted upon men and things beneath the sky. Many steamers cross the Atlantic, and many trains wheel their way across the American continent; let a man cross the one or the other but once only—then, as long as he lives, that steamer, that train, by which he himself travelled, with its passengers and its incidents, is “his own” steamer, “his own” train; and it is still this upon the lips of his children after he is gone. So our experience of world-life and world-history, brief as it is, and passing rapidly from successor to successor again, is for ever bound up with the circumstances of our own one journey, and has abidingly gathered into it the memories, the complexion, and to some extent the type, which those circumstances determined. All this takes on a firmer emphasis according as we let in the consideration of duty and privilege, both of them having their ultimate source in Jesus Christ, the Sovereign of the human ages. The true man is the Christian man. It is he alone who is the genuine unit in world-life, the authentic link in the continuity of true world-history within his limits. The Christian man lives his life—more wisely indeed for himself than any unchristian man, yet straight in the line of liberating his whole feeling and action from the dominion of self-seeking. He lives his life for God in Christ; he lives it for other men in Christ’s name. He “keeps himself”—in spirit, in mind, in body—and finds he has a goodly task on hand in so doing; but it is not for himself that he keeps himself; it is for Christ, and for the will of Christ. The will of Christ is the weal of men—my own weal, and the weal of all around me. My “own generation”—the set of things which touches me on all sides, and is touched by me at many points—is the element within which I may, I must, directly fulfil the will of Christ as a will for this world in which He lived and died.
III. The words suggest the thought, that a man is called to note and to know the peculiar character of his own time.—“His own generation.” There is a certain individuality about every generation. It has its own disposition, temperament, moods, capabilities, opportunities, not all of which are shared in the same measure by any other generation. Each generation has something in it of every generation that has been; but it has also somewhat in it which is original enough to give a special tone to itself and to its effect upon the generations following. Intelligence about the past is mostly of value according as it helps us to be intelligent about the present. He will not fail to note, that his generation is one of unwonted activity—activity intense, ingenious, adventurous, daring—activity of hand, of tongue, of pen, of thought; yet a generation of special thinking rather than of general thoughtfulness, and eager rather than earnest—having much of the tug and bustle of strain, which has need to soothe itself into a more settled and self-controlling energy. He will scarcely overlook that His generation, more distinctly still, is one of scientific progress and material advancement—of rapid secular civilisation. If now our youthful observer, all but ready to step forth into the arena of his generation, turn his eye more intently upon its moral and religious aspects, he may still find much that ought to stir his interest. He will note, that Christian truth, as truth which holds the supernatural, and at its centre the great Biography which means all that is supernatural, is emerging from trials that have been severe—emerging from them, and with only new clearness in her eye and new stability in her bearing. He will mark, nevertheless, that Christian truth is not past all her trials. On the other hand, he will be free to mark, that in the face of all this his generation displays not a little of evangelic force and evangelistic fervour, and even some willingness to devise methods for overtaking the multitudes among us who are virtually beyond the contacts of Christendom.
IV. The words suggest the concluding thought, that a man is summoned to do the best for his own time.—There is no young man with the right spirit in him, and with the most ordinary preparation for his world-career, who will fail to recognise that this generation of his is waiting for him, and gives some occasion for his best work on its behalf. As he is getting him ready to step forth into the thick of his time, he will be resolving to look beyond the legitimate interests of self and of family, and onwards to the wider interests of truth, of Church, of country, of race. It may look more of a paradox than it is, if we say, that in order to be anything worth while for our generation, we must conserve our own individuality, and must confirm the personal independence of our own conscience and will. Among the forces of the time we must get in good measure to be masters of ourselves, and must refuse to let any of them be handling us very much without our consent. More than this: we shall do most for our time by developing all that is worthy of development in our own type of character, whether moral or intellectual, social or religious; so that it shall still be our very selves, and more of our very selves, with all the advantage of natural confluence of power, who are at work upon the materials of the time. And among the multifarious claims of a complicated time like ours, it seems in place to say that it were not well to scatter our energies by attempting too many things, but rather to make our energies tell by bringing their weight to bear upon one or two selected points. Your selection will be determined by circumstances, by capabilities, by temperament—that is, by providence, more or less fixed and cordially accepted. To some of us will fall a larger share of contest and demolition, to others of us a larger share of cherishing and construction: in the issue, none the less, it is all of it construction still. But we cannot, perhaps, look abroad upon our own generation, in the light of the past, without a feeling that combat with untruth and evil, hand to hand and weapon to weapon, is more and more evidently inadequate, and that something other and further must be endeavoured than to smite uprising error in the face, or to meet wrong-going with confronting argument and point-blank effort which ought to compel it into rightness. The real strength of all wrong things is not in their front, but in their flank and rear: their fronts are only the special facing, ever varying and ever new, which are evolved out of one or two principles, steady and old, that are lurking strong and vital behind the fighting-line. It is these that we ought above all to spend our lives in striving to reach and to enfeeble. It is ours to root around us as we can the living love of God in Christ. It is ours to take the strength out of the admiration of what is material by promoting a sense of what is spiritual. It is ours to throw our energies upon making the Church more ready of heart and hand for all her duty, and upon ridding her from the hesitancy and feebleness and reservation of human sympathy, which still so greatly limit her power.—J. A. Kerr Bain, M.A.
A Model of Life.—There is a biography in this brief epitaph. It is a “Life” flashed into vividness by a lightning sketch. The text conducts us to the master-secret of a great career. There is no time wasted over events and details. We are introduced at once to the purpose, the method, the spirit of the man commemorated. This is essentially the man’s life. All other matters—the time and place of his birth, the character of his education, his social environment, his plans and difficulties, his conflicts and achievements—are but incidents and episodes, the arena on which he pursues his purpose, the instruments by which he accomplishes his will. Our text gives us the right estimate. It is not the pious fraud of a charitable epitaph-writer. It is essentially just when, passing over exceptional episodes and penetrating to the normal mood of the life, it depicts this man as one who served his God and his generation. But our text is of more than historical interest. While it embalms a memory, it indicates an ideal. It is a philosophy as well as a biography. It presents life and death in their higher aspects; one as an unselfish yet self-rewarding energy, the other as in no sense an accident or disaster, but an ordered and gracious dispensation. It links the character of a man’s death to the character of his life, and both to the righteous dominion of God.
I. A good model of life.—“He served his own generation by the will of God.”
1. Now, in analysing this account of a great career, three prominent characteristics immediately arrest our attention. The first is that it was a life of service. It was not one of idleness, whether ornamental or fussy; not one of ease, either cultured or coarsely luxurious. It was an active life of service whose zeal was as broadly unselfish as it was intelligent and incessant. The full significance of that fact is only perceived when we remember that this serving-man was a king. Girt with the authority of power, gifted with the self-delighting resources of genius, housed amid the wealth and luxury incident to regal station, this man served. That is a noteworthy point. It emphasises a truth not always clearly perceived, that whatever be a man’s station or resource he does not escape the common obligation of service. To whom much is given, from him much shall be required. The king owes, because he can render, a larger loyalty to the subject than the subject owes to the king. The master is greater debtor to the servant than the servant to the master. Among rich and poor alike it is a common sentiment that the higher a man climbs in the social scale the further he gets from the thrall and burden of work. God’s law expresses and exacts the very opposite conclusion. God looks for the broadest and best servants of humanity not among the necessitous at the bottom, but among the free and favoured at the top. This Divine distribution of debt finds recognition, theoretically at least, even poetically, it may be said, in our English titles of distinction. Etymologically, the king is the able kinsman of his brethren, called to loftiest station because most fit to serve. The duke, as the word indicates, is the leader, the man who can see furthest ahead, with courage enough to stand at the front, capable not only of showing the way, but of giving and taking the first blows in the battle of progress, The earl is the elderman or alderman, the man of funded experience and accumulated wisdom, as eminent in grace as in vigour, the counsellor and shield of the people. The highest official in our Executive Government we call Prime Minister, which means head servant. The doctrine of Christ admits of no doubt on this subject. It denies to any man, whether rich or poor, the right to be an idler amid the ceaseless tasks of humanity. It aims at sweeping away parasites and excrescences of all kinds and degrees. But in doing this it is careful to distinguish itself from a mere gospel of industry. It is more than a law of labour. It is a law of service. Labour may be, and often is, utterly selfish. It is careful of its own products. It aims at its own aggrandisement. What we do for our own bread and comfort is labour. Service is the unselfish expenditure of talent in behalf of others. And Christ’s gospel is one of service, which means that it is one of human brotherhood. In nothing, perhaps, does the practical beneficence of our Christian gospel shine so luminously as in the victory it has won for this nobler philosophy of life. Men are beginning, as never before, to see that nothing in life is held in absolute ownership, that time and talent are possessed under a stewardship whose obligations are broad and ceaseless.
2. A second essential of noble living, as indicated in the example we are considering, is the element of contemporaneousness—the ability to see and seize the opportunities of the day. David not only served; he served his own generation. He discovered, that is to say, in the circumstances and claims of life around him, an ample field for all his energies, a primary and sacred call upon his various resource. Therein lay the secret of his greatness. The sign of all true wisdom and heroism is the ability to take occasion by the hand and translate it into beneficent achievement; to see what needs doing, and right zealously to do it. That is what our fathers used to call judicial wisdom, the highest because the lowliest wisdom, the wisdom most profound because most perceptive and most practical. To be, in any adequate sense, a leader or teacher of the time, one must be a student of all times—past, present, future. No man can read the lesson of to-day who did not learn his alphabet amid the events of yesterday. He will make sad mistakes in his handling of current opportunities who casts no prescient glance towards the indications of to-morrow. The combined genius of history and of prophecy can alone interpret and guide the spirit of the time. It is as true of humanity as it is of the physical universe; it is a grand and vital unit, not a kaleidoscope of broken fragments. And to understand where we are and whither we ought to tend we must know whence we have come and to what goal the growing indications point. A pitiable spectacle of noisy incompetence is the man who imagines that to serve his own generation he must cut himself adrift from all consideration and reverence of the past. Of no use to his age is the fussy experimenter, the declared opportunist, who boasts that he never looks more than a fortnight ahead in his manipulation of affairs. The crown of all true wisdom is service, and to serve the age a man must be alive to its evils and possibilities, to its laughter and its tears. The danger of judicial blindness, however, the failure to see and do the duty of the day, does not beset the leaders alone, but very palpably surrounds and afflicts the humbler occupants of the ranks. In one man it takes the form of regretful and debilitating reminiscence. His heart is in the “good old days.” Life was worth living then. There was something to be done, and room to do it. Things are different now. Life is too crowded, too vulgar, too complex. Poetry is gone. Chivalry is out of date. Heroism is impossible. This man is blinded by memory. Another is blinded by forecast. He believes there is work to be done, somewhere; he believes he is the man to do it, some time; but he waits his opportunity. His dream of great deeds fills him with enthusiasm, but he must bide his time. Thus, from one cause or another, men are apt to overlook or underrate the present task. They are dreamers, idlers, pessimists, in some cases pietists who despise the world’s problems even while they live by the world’s problem-making labour.
3. The third element in a truly noble life is the feature of Divine inspiration and submission. David not only served—he not only served his own generation—but he served it according to the will of God. That means, in a word, that while he served his own age he did not serve at its bidding, by its direction, for its reward. He stood above its prejudices and passions, above its noisy voices and its alleged interests. While in the world he was not of it. He was God’s servant, working out in God’s name and by His direction the sacred tasks of the day. That feature of his life suggests two important remarks. In the first place, it helps us to distinguish between a time-server and one who serves his time. Do not think, then, that in order to serve your own generation you must needs bow down to all its demands and favour all its schemes. Not the age, but God, is your Master; only as you make Him your Inspiration and Guide can you win liberty for yourself and success for your work. But another point is brought into prominence by this association of God’s and man’s service. It is clearly indicated that the true service of God is the true service of man. This identification of work and worship as twin elements of piety is suggested by the curiously balanced grammatical construction of the text. In the A.V. the text reads, “After he had served his own generation by the will of God”; but it places in the margin an alternative reading, “After he had in his own age served the will of God.” The R.V. gives us, with a slight verbal alteration, both these translations, only it places the text of the A.V. in its margin, and the marginal reading in its text. The sentence can be construed with equal accuracy either way, and so can its sense. For when we ask, What is the substantial difference between serving our generation by the will of God and serving the will of God in our generation? we cannot discover it. We can only see variously accentuated expressions of the same thought. Do not mistake me. I am not saying God has no delight in our songs, our prayers, our orderly and regular occasions of praise. He is pleased with them, and makes them means of grace to us. They are properly described as Divine service. But should I not be right If I called them occasions of self-service as well as of Divine praise? We get a great deal more than we give when we enter the sanctuary. We get a vision of God; a renewal of grace. I will tell you when the real Divine service begins—when the preacher has ceased to speak, and the organ has finished its noble notes, and the lights are put out, and the doors of the sanctuary are closed, and you are out yonder in the street, and you turn about to find an outlet for the inspiration of the house of prayer in the feeding of the poor, in the succouring of the helpless, in the attacking of some gaunt wrong, in the advocacy of justice, sobriety, truth. That is God’s service, Divine service, and it makes for the peace and joy of His kingdom! Such is the model life set before us in the text.
II. A fine conception of death.—“He fell on sleep.”
1. The death of the godly man is an ordered and gracious dispensation. For it was after David had served that “he fell on sleep”; not before nor during his submissive fulfilment of the work God gave him to do.
2. The death of the godly man is a peaceful sinking into rest. What a beautiful phrase is that, “He fell on sleep”! There is nothing repulsive or fearsome about sleep.—C. A. Berry, D.D.
Act_13:38. A Sermon on Forgiveness.
I. The burden of the gospel message.
II. The result of a Divine act of justification.
III. A blessing secured for man through the work of Jesus Christ.
IV. Attainable by all on condition of believing on Christ.
Act_13:43. Continuing in the Grace of God.
I. The best evidence of conversion.
II. The requisite condition of salvation.
III. The essence of Christian duty.
Act_13:39. Paul’s Doctrine of Justification.
I. The meaning attached by Paul to the term justification.—
1. Etymologically considered, the English word “justification” signifies to make just; but the Greek word, being strictly a forensic term, does not mean to make just, or infuse righteousness into any one, but to declare one to be just or righteous, to absolve one from any charge or claim which the law might have against him.
2. Legally viewed, justification is the exact opposite of condemnation, which also is a purely forensic term, and does not make or render any one brought before it guilty, but simply declares or pronounces such a one to be guilty, if so be the evidence supplied has established his guilt.
3. Theologically regarded, justification is a declaration or pronouncement on the part of God, not that the sinner is thenceforward personally innocent, holy, blameless, but that, so far as the Divine law is concerned, the sinner is acquitted, freed from liability to punishment, and contemplated as having met all the law’s just and necessary demands upon him.
II. The ground upon which, according to Paul, this sentence of justification proceeds.—
1. Not the original righteousness or faultlessness of the so-called sinner, who has been impeached, but wrongly, at heaven’s bar. Paul’s doctrine of justification rests upon the antecedent doctrine of the universal guiltiness and actual condemnation of the race in its totality and in every separate member (Rom_3:9-22).
2. Not the acquired righteousness of the individual sinner, who by personal merit has undertaken to wipe out his original and actual unrighteousness. The Jews, and especially the Pharisees, imagined that this could be done by observance of the law of Moses. Men in general conceive the same thing attainable through good works. But Paul repudiated and repudiates all sort of personal merit based upon the individual’s own performances as a basis for the Divine sentence of justification (Rom_4:5; Eph_2:8; Tit_3:5).
3. But the imputed rigteousness of Jesus Christ, who, according to the view taken by Him of Christ’s person and work, occupied the room of sinful men (2Co_5:21), and in their stead fulfilled the law’s requirements by His obedience unto death (Php_2:8), which obedience unto death, having been provided by God’s free grace, constituted “His righteousness” (Rom_3:25), which He wrought out for man by Jesus Christ, and manifested and set forth and still manifests and sets forth as an adequate and all-sufficient ground, yea, as the only ground upon which He either will or can justify the ungodly (Rom_3:19-31).
III. The condition upon which, according to Paul, this real act of justification proceeds.—
1. Not works, inasmuch as these have been already excluded (Gal_2:11), and if again admitted would not only tend to impair the all-sufficiency of Christ’s righteousness (2Co_5:21), but would inevitably introduce thoughts of personal merit into the individual’s mind (Rom_3:27), and so far would militate against the true character of justification as a judicial act of acquittal pronounced upon those who are themselves absolutely without righteousness or merit of their own (Rom_4:5).
2. But faith, and faith alone, without works (Rom_3:28), without merit, without righteousness (Eph_2:9; Gal_2:16), simply by believing in Jesus Christ, and on Him who for Jesus’ sake justifies the ungodly (Rom_10:4-11; Gal_3:8; Php_3:9).
IV. The extent to which, according to Paul, this justification prevails.—“All things from which a man could not (and cannot) be justified by the law of Moses,” whether moral or ceremonial.
1. It discharges the sinner who believes from all responsibility for his sins, past, present, and to come. It relieves him of the sentence of condemnation which previously overhung him (Rom_8:1). It blots out the handwriting which stood recorded against him (Col_2:14). It places him in a state of reconciliation towards God (2Co_5:18). It sets him in a condition of peace before God (Rom_5:1). It practically pardons him fully, freely, and for ever.
2. It furnishes the sinner who believes with a righteousness that can perfectly satisfy the law’s demands for obedience. It not only releases him from the law’s penalty, but it accepts him as righteous in its sight, not on account of any righteousness infused into him, but on account of Christ’s righteousness imputed to him (Rom_4:22-25; Rom_10:4). While Christ’s sacrificial death discharges him from the guilt of his sin, Christ’s perfect obedience constitutes his title to eternal life.
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 vv6, 9, 11, 13, 14, 15, 22, 23, 27, 39, 40, 42, 44 6-12. Having traveled across the island of Cyprus throughout…
SATAN’S PREACHER AND THE CONVERSION OF THE PROCONSUL
6-12. Having traveled across the island of Cyprus throughout the whole length from east to west, everywhere preaching the Word, they arrive at Paphos, on the west coast, the metropolis of the West End and the residence of Sergius Paulus, the Roman proconsul, a well-disposed, intelligent man and an earnest inquirer after truth. They are soon confronted by the resident pastor, Elymas, who forbids them the privilege of preaching in his pastoral charge. He is a Jew and a prophet, i. e., a preacher in good standing, even having the confidence of the Roman governor, and wielding so potent an influence as to have the right to keep all the heresies and strange doctrines out of his bailiwick. We have him here pronounced a false prophet, because the Holy Ghost is the Author of the history. You must remember that the false prophets in the days of Elijah were the popular pastors of the influential churches, who believed themselves to be the true ministers of God and Elijah a false prophet. So Elymas is Paul’s brother in the popular church, an able preacher of the gospel, as they understood it, having the confidence of the people and enjoying the patronage of the Roman proconsul, who was looking to him for light and salvation. He forbids Paul and Barnabas to preach at Paphos, and if modern ecclesiastical law be correct he had a right to order them out of his dominion. Good Lord, help us all to profit by the clear truth here elucidated and perfectly explanatory of a thousand parallel cases at the present day. It is only a false prophet who is unwilling to have all the help he can get against the armies of hell, which are running rough-shod all over this wicked world. Every heart in sympathy and co-operation with the Savior of sinners welcomes every helping hand and covers every soul with blessings that will join in the common crusade against the powers of hell, and make an honest effort to rescue the perishing. How the present opposition to the holiness people, who preach no creed and nothing but Jesus and His pure and unadulterated truth, is fulfilling the latter-day prophecies, “Men will not endure sound doctrine.” But you say we ought to be very polite to the false prophets who forbid us to preach the Word at some place over which they claim the right to wield the scepter of ecclesiastical tyranny. Let us see how polite and courteous Paul was to this false prophet, at the same time remembering that he was his brother in the Jewish church.
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 vv9, 10, 13, 26, 36, 38, 44
Acts
TO THE REGIONS BEYOND
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WHY SAUL BECAME PAUL
Act 13:9.
Hitherto the Apostle has been known by the former of these names, henceforward he is known exclusively by the latter. Hitherto he has been second to his friend Barnabas, henceforward he is first. In an earlier verse of the chapter we read that ‘Barnabas and Saul’ were separated for their missionary work, and again, that it was ‘Barnabas and Saul’ for whom the governor of Cyprus sent, to hear the word of the Lord. But in a subsequent verse of the chapter we read that ‘Paul and his company loosed from Paphos.’
The change in the order of the names is significant, and the change in the names not less so. Why was it that at this period the Apostle took up this new designation? I think that the coincidence between his name and that of the governor of Cyprus, who believed at his preaching, Sergius Paulus, is too remarkable to be accidental. And though, no doubt, it was the custom for the Jews of that day, especially for those of them who lived in Gentile lands, to have, for convenience’ sake, two names, one Jewish and one Gentile-one for use amongst their brethren, and one for use amongst the heathen-still we have no distinct intimation that the Apostle bore a Gentile name before this moment. And the fact that the name which he bears now is the same as that of his first convert, seems to me to point the explanation.
I take it, then, that the assumption of the name of Paul instead of the name of Saul occurred at this point, stood in some relation to his missionary work, and was intended in some sense as a memorial of his first victory in the preaching of the Gospel.
I think that there are lessons to be derived from the substitution of one of these names for the other which may well occupy us for a few moments.
I. First of all, then, the new name expresses a new nature.
Jesus Christ gave the Apostle whom He called to Himself in the early days, a new name, in order to prophesy the change which, by the discipline of sorrow and the communication of the grace of God, should pass over Simon Barjona, making him into a Peter, a ‘Man of Rock.’ With characteristic independence, Saul chooses for himself a new name, which shall express the change that he feels has passed over his inmost being. True, he does not assume it at his conversion, but that is no reason why we should not believe that he assumes it because he is beginning to understand what it is that has happened to him at his conversion.
The fact that he changes his name as soon as he throws himself into public and active life, is but gathering into one picturesque symbol his great principle; ‘If any man be in Christ Jesus, he is a new creature. Old things are passed away and all things are become new.’
So, dear brethren, we may, from this incident before us, gather this one great lesson, that the central heart of Christianity is the possession of a new life, communicated to us through faith in that Son of God, Who is the Lord of the Spirit. Wheresoever there is a true faith, there is a new nature. Opinions may play upon the surface of a man’s soul, like moonbeams on the silver sea, without raising its temperature one degree or sending a single beam into its dark caverns. And that is the sort of Christianity that satisfies a great many of you-a Christianity of opinion, a Christianity of surface creed, a Christianity which at the best slightly modifies some of our outward actions, but leaves the whole inner man unchanged.
Paul’s Christianity meant a radical change in his whole nature. He went out of Jerusalem a persecutor, he came into Damascus a Christian. He rode out of Jerusalem hating, loathing, despising Jesus Christ; he groped his way into Damascus, broken, bruised, clinging contrite to His feet, and clasping His Cross as his only hope. He went out proud, self-reliant, pluming himself upon his many prerogatives, his blue blood, his pure descent, his Rabbinical knowledge, his Pharisaical training, his external religious earnestness, his rigid morality; he rode into Damascus blind in the eyes, but seeing in the soul, and discerning that all these things were, as he says in his strong, vehement way, ‘but dung’ in comparison with his winning Christ.
And his theory of conversion, which he preaches in all his Epistles, is but the generalisation of his own personal experience, which suddenly, and in a moment, smote his old self to shivers, and raised up a new life, with new tastes, views, tendencies, aspirations, with new allegiance to a new King. Such changes, so sudden, so revolutionary, cannot be expected often to take place amongst people who, like us, have been listening to Christian teaching all our lives. But unless there be this infusion of a new life into men’s spirits which shall make them love and long and aspire after new things that once they did not care for, I know not why we should speak of them as being Christians at all. The transition is described by Paul as ‘passing from death unto life.’ That cannot be a surface thing. A change which needs a new name must be a profound change. Has our Christianity revolutionised our nature in any such fashion? It is easy to be a Christian after the superficial fashion which passes muster with so many of us. A verbal acknowledgment of belief in truths which we never think about, a purely external performance of acts of worship, a subscription or two winged by no sympathy, and a fairly respectable life beneath the cloak of which all evil may burrow undetected-make the Christianity of thousands. Paul’s Christianity transformed him; does yours transform you? If it does not, are you quite sure that it is Christianity at all?
II. Then, again, we may take this change of name as being expressive of a life’s work.
Paul is a Roman name. He strips himself of his Jewish connections and relationships. His fellow-countrymen who lived amongst the Gentiles were, as I said at the beginning of these remarks, in the habit of doing the same thing; but they carried both their names; their Jewish for use amongst their own people, their Gentile one for use amongst Gentiles. Paul seems to have altogether disused his old name of Saul. It was almost equivalent to seceding from Judaism. It is like the acts of the renegades whom one sometimes hears of, who are found by travellers, dressed in turban and flowing robes, and bearing some Turkish name, or like some English sailor, lost to home and kindred, who deserts his ship in an island of the Pacific, and drops his English name for a barbarous title, in token that he has given up his faith and his nationality.
So Paul, contemplating for his life’s work preaching amongst the Gentiles, determines at the beginning, ‘I lay down all of which I used to be proud. If my Jewish descent and privileges stand in my way I cast them aside. “Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews, as touching the law, a Pharisee,”-all these I wrap together in one bundle, and toss them behind me that I may be the better able to help some to whom they would have hindered my access.’ A man with a heart will throw off his silken robes that his arm may be bared to rescue, and his feet free to run to succour.
So we may, from the change of the Apostle’s name, gather this lesson, never out of date, that the only way to help people is to go down to their level. If you want to bless men, you must identify yourself with them. It is no use standing on an eminence above them, and patronisingly talking down to them. You cannot scold, or hector, or lecture men into the possession and acceptance of religious truth if you take a position of superiority. As our Master has taught us, if we want to make blind beggars see we must take the blind beggars by the hand.
The spirit which led the Apostle to change the name of Saul, with its memories of the royal dignity which, in the person of its great wearer, had honoured his tribe, for a Roman name is the same which he formally announces as a deliberately adopted law of his life. ‘To them that are without law I became as without law . . . that I might gain them that are without law . . . I am made all things to all men, that I might by all means save some.’
It is the very inmost principle of the Gospel. The principle that influenced the servant in this comparatively little matter, is the principle that influenced the Master in the mightiest of all events. ‘He who was in the form of God, and thought not equality with God a thing to be eagerly snatched at, made Himself of no reputation, and was found in fashion as a man and in form as a servant, and became obedient unto death.’ ‘For as much as the children were partakers of flesh and blood, He Himself likewise took part of the same’; and the mystery of incarnation came to pass, because when the Divine would help men, the only way by which the Infinite love could reach its end was that the Divine should become man; identifying Himself with those whom He would help, and stooping to the level of the humanity that He would lift.
And as it is the very essence and heart of Christ’s work, so, my brother, it is the condition of all work that benefits our fellows. It applies all round. We must stoop if we would raise. We must put away gifts, culture, everything that distinguishes us, and come to the level of the men that we seek to help. Sympathy is the parent of all wise counsel, because it is the parent of all true understanding of our brethren’s wants. Sympathy is the only thing to which people will listen, sympathy is the only disposition correspondent to the message that we Christians are entrusted with. For a Christian man to carry the Gospel of Infinite condescension to his fellows in a spirit other than that of the Master and the Gospel which he speaks, is an anomaly and a contradiction.
And, therefore, let us all remember that a vast deal of so-called Christian work falls utterly dead and profitless, for no other reason than this, that the doers have forgotten that they must come to the level of the men whom they would help, before they can expect to bless them.
You remember the old story of the heroic missionary whose heart burned to carry the Gospel of Jesus Christ amongst captives, and as there was no other way of reaching them, let himself be sold for a slave, and put out his hands to have the manacles fastened upon them. It is the law for all Christian service; become like men if you will help them,-’To the weak as weak, all things to all men, that we might by all means save some.’
And, my brother, there was no obligation on Paul’s part to do Christian work which does not lie on you.
III. Further, this change of name is a memorial of victory.
The name is that of Paul’s first convert. He takes it, as I suppose, because it seemed to him such a blessed thing that at the very moment when he began to sow, God helped him to reap. He had gone out to his work, no doubt, with much trembling, with weakness and fear. And lo! here, at once, the fields were white already to the harvest,
Great conquerors have been named from their victories; Africanus, Germanicus, Nelson of the Nile, Napier of Magdala, and the like. Paul names himself from the first victory that God gives him to win; and so, as it were, carries ever on his breast a memorial of the wonder that through him it had been given to preach, and that not without success, amongst the Gentiles ‘the unsearchable riches of Christ.’
That is to say, this man thought of it as his highest honour, and the thing best worthy to be remembered about his life, that God had helped him to help his brethren to know the common Master. Is that your idea of the best thing about a life? What would you, a professing Christian, like to have for an epitaph on your grave? ‘He was rich; he made a big business in Manchester’; ‘He was famous, he wrote books’; ‘He was happy and fortunate’; or, ‘He turned many to righteousness’? This man flung away his literary tastes, his home joys, and his personal ambition, and chose as that for which he would live, and by which he would fain be remembered, that he should bring dark hearts to the light in which he and they together walked.
His name, in its commemoration of his first success, would act as a stimulus to service and to hope. No doubt the Apostle, like the rest of us, had his times of indolence and languor, and his times of despondency when he seemed to have laboured in vain, and spent his strength for nought. He had but to say ‘Paul’ to find the antidote to both the one and the other, and in the remembrance of the past to find a stimulus for service for the future, and a stimulus for hope for the time to come. His first convert was to him the first drop that predicts the shower, the first primrose that prophesies the wealth of yellow blossoms and downy green leaves that will fill the woods in a day or two. The first convert ‘bears in his hand a glass which showeth many more.’ Look at the workmen in the streets trying to get up a piece of the roadway. How difficult it is to lever out the first paving stone from the compacted mass! But when once it has been withdrawn, the rest is comparatively easy. We can understand Paul’s triumph and joy over the first stone which he had worked out of the strongly cemented wall and barrier of heathenism; and his conviction that having thus made a breach, if it were but wide enough to let the end of his lever in, the fall of the whole was only a question of time. I suppose that if the old alchemists had turned but one grain of base metal into gold they might have turned tons, if only they had had the retorts and the appliances with which to do it. And so, what has brought one man’s soul into harmony with God, and given one man the true life, can do the same for all men. In the first fruits we may see the fields whitening to the harvest. Let us rejoice then, in any little work that God helps us to do, and be sure that if so great be the joy of the first fruits, great beyond speech will be the joy of the ingathering.
IV. And now last of all, this change of name is an index of the spirit of a life’s work.
‘Paul’ means ‘little’; ‘Saul’ means ‘desired.’ He abandons the name that prophesied of favour and honour, to adopt a name that bears upon its very front a profession of humility. His very name is the condensation into a word of his abiding conviction: ‘I am less than the least of all saints.’ Perhaps even there may he an allusion to his low stature, which may be pointed at in the sarcasm of his enemies that his letters were strong, though his bodily presence was ‘weak.’ If he was, as Renan calls him, ‘an ugly little Jew,’ the name has a double appropriateness.
But, at all events, it is an expression of the spirit in which he sought to do his work. The more lofty the consciousness of his vocation the more lowly will a true man’s estimate of himself be. The higher my thought of what God has given me grace to do, the more shall I feel weighed down by the consciousness of my unfitness to do it. And the more grateful my remembrance of what He has enabled me to do, the more shall I wonder that I have been enabled, and the more profoundly shall I feel that it is not my strength but His that has won the victories.
So, dear brethren, for all hope, for all success in our work, for all growth in Christian grace and character, this disposition of lowly self-abasement and recognised unworthiness and infirmity is absolutely indispensable. The mountain-tops that lift themselves to the stars are barren, and few springs find their rise there. It is in the lowly valleys that the flowers grow and the rivers run. And it is they who are humble and lowly in heart to whom God gives strength to serve Him, and the joy of accepted service.
I beseech you, then, learn your true life’s task. Learn how to do it by identifying yourselves with the humbler brethren whom you would help. Learn the spirit in which it must be done; the spirit of lowly self-abasement. And oh! above all, learn this, that unless you have the new life, the life of God in your hearts, you have no life at all.
Have you, my brother, that faith by which we receive into our spirits Christ’s own Spirit, to be our life? If you have, then you are a new creature, with a new name, perhaps but dimly visible and faintly audible, amidst the imperfections of earth, but sure to shine out on the pages of the Lamb’s Book of Life; and to be read ‘with tumults of acclaim’ before the angels of Heaven. ‘I will give him a white stone, and in the stone a new name written, which no man knoweth save he that receiveth it.’
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On vv5–44 See notes one verse 4
See notes one verse 4
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 vv6, 7, 22, 23, 26, 38, 39, 41 (Greek - μάγος)." See Mat 2:1, "wise men." The…
sorcerer
(Greek - μάγος)." See Mat 2:1, "wise men." The same word was used for a vulgar magician, and for a true wise man of the East.
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 vv8, 13, 16, 23, 26, 30, 38, 44 The opposition of Elymas:
The opposition of Elymas:
v. 8. But Elymas, the sorcerer, (for so is his name by interpretation,) withstood them, seeking to turn away the deputy from the faith.
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v. 9. Then Saul, (who also is called Paul,) filled with the Holy Ghost, set his eyes on him
v. 10. and said, O full of all subtlety and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord?
v. 11. And now, behold, the hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun for a season. And immediately there fell on him a mist and a darkness; and he went about seeking some to lead him by the hand.
v. 12. Then the deputy, when he saw what was done, believed, being astonished at the doctrine of the Lord.
Barnabas and Saul were making some progress with the proconsul, when they met with opposition from a very dangerous adversary. For this counselor of the proconsul, who had cleverly insinuated himself into the intimacy of his master, bearing the name Elymas, "the sage," as a sort of surname, used all his influence to foil the attempts of the missionaries for the conversion of Sergius Paulus, his purpose being to divert him from the faith. The governor probably showed a strong inclination to accept the truth of the Gospel, and the sorcerer knew that such an event spelled the ruin of himself, the loss of his position. In this emergency, Saul assumed the leadership, which till now he had yielded to Barnabas, and from this time forth Saul was the more prominent of the two. This Luke indicates by inserting here the name by which Saul was henceforth known, which marked his apostleship to the Gentile world. Paul here became subject to an extraordinary manifestation of the Holy Spirit’s influence, in whose power he attacked the magician in the very presence of the proconsul. Fixing his eyes upon the hypocritical Jew, he said to him: Thou son of the devil, full of deceit, guile, craft, and all wickedness. The sorcerer’s present opposition showed him to be the natural enemy of the messengers of God, and of all righteousness, which they were trying to spread. Would he not cease, Paul asked, would he not give up acting as one that perverted, that made it his habit to mix up and turn aside, the straight and correct ways of the Lord? And the punishment of the Lord followed. At the words of Paul the hand of the Lord was laid heavily upon Elymas, causing him to become stone-blind and unable even to distinguish the light of the sun for some time, until such a time as it would please God to restore his sight. And there was no delay in the coming of the curse. At once, at the same moment, a dark mist fell upon him; he groped about, calling on one and another of the frightened bystanders to lead him by the hand and show him the way out of the presence of Paul; he was obliged to have such assistance since his blindness was absolute. This exhibition of the power of God convinced the proconsul; he was astounded at the doctrine, overwhelmed by the teaching of the. Lord and about the Lord; he believed, faith in Jesus, the Savior, was engendered in his heart. Certain inscriptions which have been found in the last decades tend to show that Sergius Paulus was henceforth a firm believer in Christ, that he was enrolled with the Christians. Note: Even today it is the guile and craft of the devil that tends to hinder the conversion and salvation of men, the efficacy of the divine Word, by sending false prophets and errorists. These are full of guile and fraud and enemies of true righteousness. But Christ, the Lord of His Church, is stronger than Satan, and carries out His work for the salvation of souls. But the apostles of darkness are finally condemned to spiritual blindness and darkness, making it impossible for them to find the right way.
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 vv6, 9, 11, 13, 16, 19, 21, 23, 26, 28, 30, 32, 35, 38, 40, 42, 44 General Information:
General Information:
Here the word "they" refers to Paul, Silas, and John Mark.
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General Information:
The words "This man" refer to "Sergius Paulus." The first word "he" refers to Sergius Paulus, the proconsul; the second word "he" refers to Elymas (also called Bar-Jesus), the magician.
the whole island
They crossed from one side of the island to the other and shared the gospel message in each town they passed through.
Paphos
a major city on Cyprus island where the proconsul lived
they found
Here "found" means they came upon him without looking for him. AT: "they met" or "they came upon"
a certain magician
"a particular person who practices witchcraft" or "a person who practices supernatural magic arts"
whose name was Bar Jesus
"Bar Jesus" means "Son of Jesus." There is no relation between this man and Jesus Christ. Jesus was a common name at that time. (See: How to Translate Names)
associated with
"was often with" or "was often in the company of"
proconsul
This was a governor in charge of a Roman province. AT: "governor"
who was an intelligent man
This is background information about Sergius Paulus. (See: Background Information)
he wanted to hear the word of God
"Word of God" is a synecdoche for "message of God." AT: "he wanted to hear the message from God" (See: Synecdoche)
Elymas "the magician"
This was Bar-Jesus, who was also called "the magician." (See: How to Translate Names)
that is how his name is translated
"that was what he was called in Greek"
opposed them; he tried to turn
"resisted them by trying to turn" or "attempted to stop them by trying to turn"
tried to turn the proconsul away from the faith
Here "to turn ... away from" is a metaphor for convincing someone to not do something. AT: "attempted to persuade the governor not to believe the gospel message" (See: Metaphor)
translationWords
false prophet
Barnabas
Paul
word of God
faith
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 vv5, 6, 7, 9, 10, 12, 13, 14, 15, 16, 17, 22, 23, 26, 31, 38, 39, 40, 42, 43, 44 13:5 Landing in the town of Salamis on the…
13:5 Landing in the town of Salamis on the eastern end of Cyprus, they went to the Jewish synagogues (see study note on 9:2), where the Jews could hear and respond to the Christian message. They would also meet converts to Judaism (see study note on 13:43) and spiritually hungry Gentiles who are sometimes described as “God-fearers” (see study note on 10:2).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.