Chapter 13

1 Paul and Barnabas are chosen to go to the Gentiles. 7 Of Sergius Paulus, and Elymas the sorcerer. 14 Paul preacheth at Antioch, that Jesus is Christ. 42 The Gentiles believe: 45 but the Jews gainsay and blaspheme: 46 whereupon they turn to the Gentiles. 48 As many as were ordained to life believed.

1. Church … at Antioch. See ch. 11:26. With chapter thirteen the center of the narrative shifts from Jerusalem to Antioch, as has already been anticipated in ch. 11:19–30. From Antioch Paul, as the apostle to the Gentiles, set out on his three great missionary tours. The record of these three journeys takes up most of the remaining chapters of the book of Acts. It is quite proper, therefore, that the focal point of the narrative should now shift to Antioch. There, for the first time, Gentiles had come in large numbers into the church. See pp. 28, 29; see on ch. 11:19, 20, 26.

Prophets and teachers. Here is the first time that those persons who exercised particular gifts of the Spirit are seen functioning administratively in the church. No specific indication is given regarding formal church organization at Antioch, although it doubtless existed. At all events it is clear that the men of the Spirit were functioning actively. See pp. 26, 38, 39.

The NT treats such men as a recognizable group, although they were not organized as an official class. A man was recognized to be of this number not merely when he was seen to be “spiritual” in the sense of “pious” (see Gal. 6:1), but when he proved himself possessed of a functioning gift of the Holy Spirit. Later, in the Christian literature of the 2d century, these men emerge as a class known as pneumatikoi, “spiritual [men].” Eventually they disappeared, unjustly discredited by the appearance of “false prophets” (see 1 John 4:1), and by pressure from the elected officers, the elders or bishops (see pp. 26, 38). For a further discussion of the gifts of the Spirit see on 1 Cor. 1:12.

The different connections and activities of the men mentioned here indicate that the church at Antioch enjoyed a cosmopolitan leadership. Barnabas was a Cypriote; Lucius, a Cyrenian; Manaen, apparently a Palestinian aristocrat; and Saul, a rabbi from Tarsus in Cilicia.

Barnabas. See on ch. 4:36; cf. chs. 9:27; 11:22.

Simeon. This man’s first name, Simeon, or Simon, indicates that he was of Jewish origin. His second name is a Latin adjective meaning “black,” which he may have assumed, or may have been given, because of a dark complexion. Jews frequently had Gentile names in addition to their Jewish ones, as John Mark, Simon Peter, Joses Barnabas, and Saul “who also is called Paul” (see on v. 9). This second name may have been given to Simeon to distinguish him from other persons who bore the same name.

Lucius of Cyrene. The fact that this man came from Cyrene suggests that he may have been one of the Jews who abounded in that province, and one of the “men of Cyprus and Cyrene” (ch. 11:20) who had been among the first to evangelize the Gentiles in Antioch. He may be the Lucius who is mentioned in Rom. 16:21. On the ground that Cyrene was famous for its school of medicine, and that inscriptional evidence shows that the names Lucius and Luke might be used interchangeably, some writers have identified this man with the author of Acts, Luke the physician. However, such identifications must be accepted with extreme reserve in view of the fact that the name Lucius was very common among the Romans, and could easily have been held by more than one prominent Christian.

Manaen. A Greek form of the Hebrew name Menahem.

Brought up. Gr. suntrophos, a word that may mean either that Manaen was a foster brother of Herod, perhaps in the sense that Manaen’s mother was nursing mother to Herod, or that he was reared with him, or even simply that he was in some way connected with the court of Herod. “Herod the tetrarch” must be Herod Antipas (see Matt. 14:1; Luke 3:19; 23:7–12; Vol. V, pp. 64, 65), the ruler whom Jesus once called “that fox” (Luke 13:32). Josephus (Antiquities xv. 10. 5) mentions an Essene named Menahem, or Manaen, who foretold that Herod the Great would become king. The Talmud also knows a Menahem who is supposed to have been in the service of Herod the Great (see Talmud Hagigah 16b, Soncino ed., p. 108). The identity of name would seem to indicate that the name Manaen became a favorite among those who were in the good graces of the Herodian house. Both Herod Antipas and his brother Archelaus were educated at Rome, and Manaen of Antioch may have accompanied them thither. How or when he was brought to believe in Jesus as the Christ is not known. His activity as a Christian teacher at Antioch presents a striking contrast to the career of Herod Antipas, the ruler who slew John the Baptist, mocked Jesus, and who some years before the time of the present story, was exiled in disgrace to Gaul.

Herod the tetrarch. See above on “brought up.”

Saul. Saul of Tarsus is here “among the prophets” with far better results than was true of Saul the king a millennium before (1 Sam. 10:11, 12). Saul’s name comes at the end of the list. The construction of this passage in Greek suggests, but does not necessitate, the conclusion that the first three men named here were prophets, and the last two, teachers. Saul may not yet have exercised the prophetic gift.

Paul’s First Missionary Tour, c. A.D. 45 to 47

2. Ministered. Gr. leitourgeoµ, “to minister,” a word used in secular Greek to describe service rendered by a state official, and in both the LXX and the NT for the ministry of the priests and Levits in the sanctuary (Num. 18:2; Heb. 10:11). Paul used it figuratively of his ministry to the Gentiles, likening himself to a priest, and presenting the Gentiles as offerings to God (Rom. 15:16).

To the Lord. The ministry of the prophets and teachers of Antioch, their work of prayer, exhortation, and teaching, was dedicated to God (see Rom. 14:18; Col. 3:24).

Fasted. This was a solemn act of devotion as the men of Antioch faced the work before them. It has been well said that “a full stomach neither studies diligently, nor offers devout prayers.” See on Matt. 4:2, 3.

The Holy Ghost said. Doubtless the Spirit spoke His will through the lips of the prophets, as in ch. 20:23.

Separate. In the Greek the particle deµ follows this verb, indicating the definiteness of the command and that it was to be executed immediately. Barnabas and Saul were to be set apart for a new work.

Barnabas and Saul. For the previous companionship between the Saul and Barnabas see chs. 9:27; 11:25, 26. From the first Saul was called a “vessel of election” (see on ch. 9:15), and had been intended by God for extensive missionary service. In view of the previous association of the two men, it was logical that Barnabas was selected as Saul’s colaborer. Up to this time the two men had been among the prophets and teachers of the church. Now they were being sent out on a distinct mission, on the authority of an inspired command, and were consecrated to the work of apostleship among the Gentiles.

For the work. Since the basic command came from the Holy Spirit, it can be supposed that the general course of the First Missionary Journey was outlined also by the Spirit. Certainly there is no record that the church gave any study to plans for such a missionary journey.

3. Fasted and prayed. The repetition of these words would indicate that the fast of v. 2 continued. The new command called for an intensity of spiritual life, to which fasting was a normal prelude and accompaniment. The implication is that a solemn dedication service marked the closing hours of the fast.

Laid their hands. See on ch. 6:6. As the apostles laid their hands on the Seven, so did the prophets and teachers of the church of Antioch witness to the divine commission of Saul and Barnabas and implore for them the divine blessing.

4. Sent forth. Here begins Saul’s (Paul’s) First Missionary Journey; see Paul’s First Missionary Tour. Barnabas and he now went forth under the direct command of the Holy Spirit, evidently with specific instructions from that divine Source. See p. 29.

How were these missionaries to be supported? There is no indication of a salary, nor of any fund furnished to them. Probably, as he did later (ch. 18:3, 4), Paul worked at his trade during the week and preached in the synagogues on Sabbaths. Years afterward, writing to the Philippians, Paul indicated that he had received but little support (Phil. 4:15–18). Apparently it had not yet occurred to the infant church that tithe, which was always paid to the Levites, might properly be given for the use of a consecrated Christian ministry. In fact, there was as yet no clergy as a professional class.

Unto Seleucia. This town lay about 15 mi. (24 km.) from Antioch near the mouth of the Orontes River, and was the seaport for Antioch. Seleucia was named for its founder, Seleucus I Nicator (d. 280 b.c.), the general of Alexander who established the Seleucid Empire. The Journeys of Paul.

Sailed to Cyprus. If the missionaries were not specifically directed, doubtless they chose this first point of call because Cyprus was the birthplace of Barnabas. Its population was largely Greek. It claimed Aphrodite, or Venus, as its patron goddess. Her chief center of worship was at Paphos, which was conspicuous for the licentiousness of the harlot-priestesses of her temple. The metal cuprum, “copper” took its name from the island, and the copper mines, lying only a short voyage from Syria, had attracted many Jews. Probably it was among these that the gospel had been preached already by itinerant Christian evangelists (ch. 11:19). It is probable, too, that some of those from Cyprus who were converted in Jerusalem on the day of Pentecost took the Christian message back to their homeland.

5. Salamis. At the eastern end of the island, this was the nearest port of Cyprus for those coming from Seleucia.

Preached. They proclaimed forthrightly from the Scriptures the word of God, giving the message of a crucified and risen Saviour (see v. 12).

Synagogues. The mention of “synagogues,” plural, implies a considerable Jewish population. Following their general rule of preaching first to the Jews (v. 46), the apostles naturally made their initial contacts in the synagogues. The synagogue services provided particularly valuable opportunities for visitors such as Saul and Barnabas to preach (see Vol. V, pp. 57, 58).

John. That is, John Mark, the cousin of Barnabas (see on Col. 4:10).

Minister. Gr. hupeµreteµs, an “under rower” on a ship, and so, by extension, an “assistant” of any kind. In the NT this word is used for an officer who executes sentences imposed by a judge (Matt. 5:25), for the chazzan in the synagogue (see Vol. V, p. 56), and for officers under the command of the Jewish leaders (John 7:32). In addition to the present passage Luke uses this term twice of ministers of the gospel (Luke 1:2; Acts 26:16). The specific duties of Mark are not stated, but evidently he assisted the two apostles generally in their ministry.

6. Through the isle. Textual evidence attests (see p. 10) the reading “through the whole island.” Probably Paul and Barnabas taught at various places on their way across the island.

Paphos. Paphos lay at the western extremity of the island. There was an old city of Paphos that was noted for its sanctuary dedicated to Aphrodite, but in Paul’s day a new city had been built some 7 mi. (c. 11 km.) farther to the northwest, and this served as the headquarters of the Roman governor of Cyprus. It was to this new city that Paul and Barnabas came.

Sorcerer. Gr. magos, “magus” (pl. “magi”), originally a Persian word denoting the priestly class among the Iranian fire worshipers. As such, the Magi held a position of dignity and respect. To this class belonged the “wise men” who visited the infant Jesus (see on Matt. 2:1). However, as early as the 5th century b.c. the term magos also had come to have the bad sense of a “sorcerer,” or a “quack.” Thus the Greek poet Sophocles makes Oedipus revile Teiresias under this name, as one who practiced magic (Oedipus the King 387). Luke uses a similar term for Simon, the sorcerer at Samaria (Acts 8:9). He apparently employs it in a general sense in connection with “false prophet,” to indicate that Bar-jesus, though he held a position of influence with the governor, was a quack.

A false prophet. A decadence in the use of true revelation produces false prophets, who in turn accelerate the decay.

A Jew. Pretenders to magic powers were common among the Jews (see Talmud Berakoth 59a, Soncino ed., p. 367). They traded on the religious prestige of their race, and boasted, in addition to their sacred books, of spells and charms that had allegedly come down to them from Solomon.

Bar-jesus. This is clearly a Jewish name, but textual evidence is so divided as to its correct spelling in Greek that a final decision on its exact meaning in Hebrew or Aramaic is hardly possible. It may mean “son of Joshua” (see on Matt. 1:1).

7. Deputy. Gr. anthupatos, the Greek equivalent of the Roman title “proconsul.” The provinces of the Roman Empire, under the organization of Augustus (27 b.c.), were divided into two classes. Those needing military control were placed under the emperor as commander of the legions, and were governed by propraetors, and procurators. The more peaceful provinces were left to the rule of the Senate and were under the government of proconsuls. Cyprus had been an imperial province (see Strabo Geography xiv. 6. 6), but later it was reassigned to the Senate (Dio Cassius Roman History liii. 12. 7), and consequently in Paul’s day it was ruled by a proconsul. The existence of proconsular government there is proved also by the fact that extant from the time of Claudius are coins of Cyprus that give the title of proconsul to the local ruler, Cominius Proclus. Luke here, as elsewhere, is careful to use correct titles for the various officials who appear in his narrative (see on Acts 23:24; cf. on Matt. 27:2).

Sergius Paulus. A Latin inscription from a.d. 35, listing a group of the Arval Brethren, priests who served as curators of the Tiber, contains the name “L[ucius] Sergius Paullus.” Although no positive identification of this man with the proconsul in the present narrative can be made, it is not impossible that they are the same person, and that Sergius Paulus had been a priest at Rome before being sent to Cyprus. Another inscription, from Soli in Cyprus, declares itself to be from the time of “Paulus, proconsul.” Scholars have sought repeatedly to identify this proconsul with the Sergius Paulus of Acts, but the best opinion is that the date of this inscription cannot be reconciled with the time of the First Missionary Journey. It probably refers to a proconsul who ruled Cyprus several decades earlier. Pliny the Elder, writing c.a.d. 90, has been thought to name a Sergius Paulus as his chief authority for the facts in certain portions of his Natural History, but a critical study of the manuscript evidence indicates that the man mentioned there was rather one Sergius Plautus. Consequently nothing certain is known concerning the Sergius Paulus of Acts beyond that recorded by Luke.

A prudent man. The adjective describes intelligence and discernment, as in Matt. 11:25; Luke 10:21; 1 Cor. 1:19. The presence of Elymas with Sergius Paulus shows that the proconsul was a man of inquiring mind. He certainly displayed this characteristic when he asked to hear Barnabas and Saul. He showed his prudence when he came to recognize the higher type of character presented by the missionaries. He can scarcely have been dominated by the sorcerer.

8. Elymas. Many conjectures have been made by scholars as to the meaning of this name, but no final conclusion has been possible. Perhaps it may represent a Semitic word that has some such meaning as “sorcerer,” or “wizard.” In this case the phrase “by interpretation” would not mean that “Elymas” is a translation of “Bar-jesus,” but would merely be a way of adding that he was a sorcerer.

Sorcerer. Gr. magos (see on v. 6).

Withstood them. The charlatan feared the loss of the influence he thought himself exercising over the proconsul. He saw his victim emancipating himself, passing from credulity toward the sorcerer to faith in the gospel, and that change Elymas was determined to check. Jannes and Jambres withstood Moses (2 Tim. 3:8) in somewhat parallel circumstances, and with the same sort of satanic endeavor.

Seeking to turn away. At this point Sergius Paulus had not yet accepted the doctrine of Christ, though it is probable that both Elymas and he had heard much concerning the apostles’ message since they had landed at Salamis. The sorcerer saw that the proconsul’s interest was aroused, and he wished to divert his attention, lest he send for Barnabas and Saul. But the proconsul was determined in his purpose, and had the apostles brought before him.

9. Called Paul. At this point for the first time the name is introduced by which the apostle to the Gentiles is best known. For a discussion of the names Saul and Paul see Additional Notes on ch. 7, Note 2.

Filled with the Holy Ghost. The tense of the Greek participle here implies a sudden access of spiritual power, showing itself at once in insight into character, righteous indignation, and prevision of divine chastisement to be applied. Evidently the sentence of punishment to be inflicted on Elymas was revealed to the apostle by the Spirit. Paul knew from the same Source that what he was about to say would come to pass.

Set his eyes. Gr. atenizoµ, “to gaze intently.” It has been suggested that such a gaze was necessary because Paul’s vision was defective as a result of the fierce brightness seen on the Damascus road. But Luke uses this Greek word repeatedly of the fixed gaze of men of normal powers of sight, as they look in wonder or scrutiny (see Acts 3:4; Luke 4:20; 22:56). Elymas needed to be observed, for he was standing by, ready to employ any means he could to discredit the apostles. But Paul fixed him with his eyes and delivered a bitter condemnation.

10. All subtilty and all mischief. The word translated “mischief” is found only here in the NT. Its primary meaning of “ease [or, “facility”] in working” came to have the bad sense of “shiftiness” and “trickery.” Paul was explicit and unreserved in his condemnation of Elymas. Filled with the Holy Spirit, he indicted the sorcerer witheringly but truly. There are those who think that a Spirit-filled Christian will show only the relatively passive “fruit of the Spirit” catalogued by Paul in Gal. 5:22, 23. But the Spirit also leads His messengers to identify and define sin frankly, and to condemn it in clear terms. The Spirit-filled Paul did this very thing in the case of Elymas.

Child of the devil. See on John 8:44. As the devil is the father of lies, so Elymas, who traded in deceit, could well be called by this bitter epithet. If the name Bar-jesus means “Son of Joshua” (a name that means “Jehovah is salvation”; see on v. 6), Paul’s characterization of him here would have been a particularly striking contrast.

Enemy of all righteousness. Paul recognized in the proconsul an earnest desire to know truth. His wrath blazed against Elymas for interfering with that desire.

Pervert the right ways. The influence of Elymas was a twisting and misrepresentation of the true way of God. He turned the straight paths of God’s making into the crooked ones of man’s subtlety. It was an exact reversal of what Isaiah described as the true preparation of the way of the Lord, making the crooked straight (Isa. 40:4).

11. Hand of the Lord. See on Acts 11:21; cf. Ex. 9:3; Judges 2:15. The inquiries Sergius Paulus had made of Elymas probably concerned the Jewish faith. Instead of teaching the proconsul to know God, he had led him astray by his own pretensions. The hand of the Lord, whose ways Elymas had perverted, was about to fall upon him.

Thou shalt be blind. A most fitting judgment, for Elymas had fought against the light of truth. The form of Elymas’ punishment stands in striking contrast with the apostle’s own previous experience. Paul had become blind to outward light, but had been illuminated inwardly by a light from heaven (see on ch. 9:9). Elymas, blinded for a time, might be able yet to receive the Light that lights every man (John 1:9).

For a season. That the blindness was temporary implies that it was not only a punishment but an intended remedy. The punishment inflicted on Elymas was lighter than that on Ananias and Sapphira, because their conduct, if continued, would have brought ruin upon the church. Their sin was against greater light than had been bestowed on the magician of Cyprus.

A mist and a darkness. The order of words indicates a gradual diminution of sight. At first Elymas’ eyes clouded over, and then he became blind. Such precision in the record seems to reflect Luke’s training as a physician (see Col. 4:14; cf. on Acts 9:18).

To lead him. Elymas had falsely and selfishly used what knowledge he had to guide others wrongly, to his own advantage. Now he must seek others to guide his own steps. He did it gropingly, for such a man would wish to show as little as possible how exactly the apostle’s words had come to pass for him.

12. The deputy. The proconsul saw the miracle, and heard the words that accompanied it. He believed that the apostles showed the greater power, and accepted their message, so evidently superior to what Elymas had been teaching him.

Astonished. Or, “amazed.” Here, as in Matt. 7:28, the word is used of glad amazement at the hearing of the gospel.

Doctrine of the Lord. That is, the teaching about Jesus Christ.

13. Paul and his company. Literally, “those about Paul.” From this point on, Paul is recognized as the leader of the mission. Henceforth, Paul, the apostle to the Gentiles, is the central figure in nearly every scene of the book of Acts.

Loosed. Gr. anagoµ, commonly used for sailors “putting to sea.” Paul and his company sailed to the northwest.

Perga in Pamphylia. Pamphylia was a small region about midway on the south coast of Asia Minor. In a.d. 43, just before Paul’s visit, it was combined with Lycia, its western neighbor, to form an imperial province. Perga was its chief city, situated on the river Cestrus, about 8 mi. from the sea. Luke records no evangelistic work in the city at this time, perhaps because there were no synagogues. Trouble of mind at John Mark’s departure may have caused Paul and Barnabas to move on. They did preach in Perga on the return journey (ch. 14:25). See Paul’s First Missionary Tour.

John departing. That is, John Mark (see on v. 5). There is no clue as to why John left. Perhaps he feared the perils and hardships of the journey into the interior.

John Mark was probably the same person as the writer of the second Gospel. He became afterward an earnest laborer for Christ. Paul spoke of him later with affection (Col. 4:10), and wished to see him during his last imprisonment (2 Tim. 4:11). If Luke knew why John Mark withdrew, respect for his more successful experience later evidently kept Luke from revealing the reason here.

14. Departed from Perga. Or, “passed through from Perga.” The route of Paul and Barnabas led north, probably along one of the branches of the Cestrus River into the province of Galatia. To reach Antioch they “passed through” the whole breadth of Pamphylia and the southwestern corner of Galatia. See Paul’s First Missionary Tour.

Antioch. Pisidia was only a region in Paul’s day, and did not become a province until the end of the 3d century a.d. The Antioch in question was not in Pisidia, but nearby in the region of Phrygia. However, in 39 b.c. it had come under the rule of the king of Pisidia, and consequently it was known as Pisidian Antioch, to distinguish it from other cities of the same name. In NT times it was included in the province of Galatia.

Antioch was one of the many cities built by Seleucus I Nicator (d. 280 b.c.), who named it after his father, Antiochus. It lay on the lower slopes of the Taurus Mts. at an elevation of 3,600 feet above sea level. Its people had been granted a form of Roman citizenship under Augustus. Antioch probably had attracted a considerable Jewish population, which apparently had led the Gentiles to acquire an interest in Judaism (v. 42).

Perhaps on this journey Paul and his companion were exposed to “perils of robbers,” of which he speaks in 2 Cor. 11:26. Pisidia, through which they passed to reach Antioch, was a mountainous country, rising gradually toward the north. Strabo (died c. a.d. 24; Geography xii. 7. 2) speaks of much brigandage in those regions.

The synagogue. Although Paul was the declared apostle to the Gentiles, he always went first to the synagogues (see on ch. 13:5, 14), which frequently afforded visitors an opportunity to speak (see Vol. V, pp. 57, 58). The organization of the synagogue excluded any sort of priestly ceremony, and lay preaching was an established practice for those trained for it. Neither the elders nor the scribes of the synagogue needed to be of the tribe of Levi, as did the priests in the Temple.

On the sabbath. Like his Lord (see Luke 4:16), Paul was habitually present at the synagogue services on the Sabbath day (see Acts 13:42–44; 17:2; 18:4; cf. ch. 16:13). The apostle Paul obviously had a double purpose in this—he wished to make effective spiritual contact with the Jews (see above on “the synagogue”), and to keep holy the Sabbath day “according to the commandment” (Luke 23:56).

15. Reading of the law. On the place of the readings from the Law and the Prophets in the synagogue service see Vol. V, pp. 57, 58. These readings frequently formed the basis for the sermon that followed. Although it is impossible to say with certainty what the readings were on this particular Sabbath, it is an interesting fact that vs. 17 and 18 contain key words that are found also in Isa. 1:2 and Deut. 1:31, passages that are still read together on the same Sabbath in the synagogue service (see comment on Acts 13:17, 18). This would seem to suggest that these two passages, which have a certain similarity of theme, may also have been read together in Paul’s day. However, inasmuch as there is no evidence that there was a set cycle for the Sabbath reading of the Scriptures at the time of the present narrative (see Additional Note on Luke 4), any attempt to ascertain the time of year of Paul’s visit to Antioch from the date on which these Scriptures would be read in cycle must remain highly dubious.

Rulers of the synagogue. Gr. archisunagoµgoi, a term that had both pagan and Jewish usage. A pagan inscription has been discovered in Thrace in which the title is applied to the leader of an association of barbers. In Jewish circles this term was a counterpart to the Hebrew phrase roХsh hakkeneseth, “head of the assembly,” an official who was one of the leading men of a Jewish community. His chief duty, as reflected here, was to arrange for the worship services in the synagogue; he chose those who offered prayers, read the Scriptures, and delivered the sermon (see Vol. V, p. 56). Although the usual practice appears to have been to have only one such official in each congregation, the present passage seems to indicate that in some instances a board of such officers directed the affairs of a synagogue.

The rulers doubtless noticed Paul and Barnabas in the congregation, and perhaps learning of Paul’s rabbinical training, invited the apostle to speak, since it was part of their official privilege to extend such invitations.

Ye men and brethren. Literally, “Men, brethren.” As in chs. 1:16; 2:37, this was a courteous mode of address.

Exhortation. Or, “consolation.” Barnabas was called “son of exhortation” (see on ch. 4:36), and the same word is used here.

16. Beckoning. Rather, “signaling.” Paul waved his hand to command silence and request attention rather than to invite someone to come, as we now understand beckoning (see ch. 12:17).

Men of Israel. When audience, subject matter, and purpose are considered, it is not surprising that this address of Paul at Antioch, the speech of Peter at Pentecost, and the defense of Stephen are similar. Paul had heard Stephen’s defense; the visions at Damascus (ch. 9:3–7) and Jerusalem (ch. 22:17–21) had confirmed to him the truths that Stephen had uttered; he now spoke with boldness concerning the truth of the resurrection.

Ye that fear God. Paul’s audience seems to have included Gentiles, or at least proselytes (see on ch. 10:2; cf. ch. 13:42).

Give audience. Literally, “hear ye!”

17. God of this people. Paul introduced his speech much as Stephen had his. The Jewish approach to religion was historical rather than theological. Thus Paul begins with the recapitulation of the main facts of the history of Israel, a theme that Jews never tired of hearing. Such an approach also showed that the apostles recognized that the Hebrews were God’s chosen people.

Exalted. Gr. hupsooµ, a word found also in the LXX of Isa. 1:2 (KJV, “brought up”). This may be an echo of the haphtarah, the Scripture reading from the Prophets, that may have just been read (see on Acts 13:15; cf. on v. 18).

An high arm. That is, with a demonstration of power.

18. Forty years. The time spent by the Hebrews between leaving Egypt and reaching Canaan (see Ex. 16:35; Num. 14:33, 34; Deut. 8:2–4).

Suffered he. Textual evidence may be cited (cf. p. 10) for reading “he suffered,” or “he endured,” and “he bore,” “he nourished.” This same textual variant is found in the LXX manuscripts of Deut. 1:31, where the Hebrew should be translated “he bore thee.” All this suggests the possibility that Paul referred here to God’s gracious care of Israel in the wilderness rather than to His forbearance. The apparent connection between the present verse and Deut. 1:31 may not be coincidental, as the latter passage may have been part of the Scripture reading from the Law (the parashah), that had been read before Paul began to speak (see Vol. V, p. 57; see on Acts 13:15; cf. on v. 17).

19. Seven nations. These are enumerated in Deut. 7:1, before the story of the Israelites’ crossing over Jordan, as the Hittites, the Girgashites, the Amorites, the Canaanites, the Perizzites, the Hivites, and the Jebusites.

Chanaan. That is, Canaan.

He divided. Textual evidence attests (cf. p. 10) the reading, “he gave as an inheritance.”

20. Judges. Rule by itinerant judges was God’s first plan for the government of His people in Canaan. Only when they showed themselves unwilling to cooperate with that plan did God give them a king “like all the nations” (see 1 Sam. 8:5–9).

Four hundred and fifty years. Textual evidence favors (cf. p. 10) the reading “He gave their land as an inheritance for about four hundred and fifty years. And afterwards He gave judges until Samuel the prophet.” For the significance of this passage for Hebrew chronology see Vol. I, p. 193.

21. Desired a king. In doing so, the ancestors of Paul’s Jewish hearers had rejected God (1 Sam. 8:7). The apostle was soon to tell them (Acts 13:23–28) that their fellow countrymen had also rejected Jesus as the Messiah. The expectation of a kingly Messiah, for whom the Jews of Paul’s day looked in vain, had caused them to commit a sin similar to that of their forefathers.

Saul. Paul, the present speaker, was also a Saul of the tribe of Benjamin (see Phil. 3:5).

Forty years. The length of Saul’s reign is not given in the OT, but Ishbosheth, Saul’s youngest son (see on 1 Chron. 8:33), was 40 years old at that time of Saul’s death (2 Sam. 2:10), and Saul himself was a “young man” when chosen king (1 Sam. 9:2). Josephus (Antiquities vi. 14. 9 [378]) says that Saul reigned 18 years before Samuel’s death and 22 years after it, which statement agrees with Paul’s account here. See on 1 Sam. 13:1.

22. Found David. Here Paul makes a composite quotation, after the manner of the rabbis, from Ps. 89:20 and 1 Sam. 13:14.

After mine own heart. See 1 Sam. 13:14. David was anointed king because he was a man after God’s own heart. The intent of his heart was to serve God (Ps. 57:7; 108:1), and when he sinned, he repented in sincerity and humility (Ps. 32:5–7; 51:1–17). “The character is revealed, not by occasional good deeds and occasional misdeeds, but by the tendency of the habitual words and acts” (SC 57, 58).

Fulfil all my will. This is highly reminiscent of God’s words to Cyrus in Isa. 44:28. It states the basic requirement for acceptance with God, and for doing His service (see Luke 22:42; John 14:15; Heb. 10:9). Not the doer of great works as such, but only he who does the will of the Father in heaven, will come into the kingdom (Matt. 7:21–23).

23. According to his promise. A general reference to the promises of the Messiah and perhaps more particularly to such passages as 2 Sam. 22:51; Ps. 132:11; cf. Acts 2:30.

Raised. Textual evidence favors (cf. p. 10) the reading “brought.”

A Saviour, Jesus. The name Jesus means “Jehovah is salvation” (see on Matt. 1:1). Thus Paul could present Him with particular fitness as “a Saviour.” The name of Jesus was probably not entirely unknown, even in the distant regions of Pisidia. Any Jew who had gone up to a feast at Jerusalem during recent years must have heard of Him. By the way he spoke, Paul seemed to assume that his hearers had at least a vague knowledge of Jesus, and he offered to bring to them greater knowledge.

24. Baptism of repentance. See Matt. 3:1–12. John’s message was essentially a call to repentance in preparation for the coming Messiah. Thus his baptism signified repentance and the remission of sin (Luke 3:3). For the distinction between John’s baptism and the spiritual knowledge of those who entered into it, compared with baptism in the name of Jesus, see Acts 19:1–7.

25. Fulfilled. Or, “was fulfilling.”

Whom think ye? Textual evidence is divided (cf. p. 10) between this reading and “What think ye?” This precise question is not found in the Gospels. For John’s words see Matt. 3:11; Mark 1:7; Luke 3:16; John 1:20, 21, 27.

26. Men and brethren. See on v. 15.

Stock of Abraham. Gr. genos Abraam, “the race of Abraham,” “Abrahamic descent.”

Whosoever … feareth God. See on v. 16.

To you. Textual evidence is divided (cf. p. 10) between this reading and “to us.” If the latter reading is original, it agrees with v. 17, “God … chose our fathers.” It is evident throughout this whole address that Paul sought to avoid wounding Jewish feelings. Whenever he could do so truthfully he classed himself with his hearers.

This salvation. In connection with v. 23 the demonstrative pronoun makes clear that the salvation Paul preached rested upon the work of Jesus Christ, and was gained by union with Him.

27. They knew him not. See ch. 3:17. Paul implies that he now was preaching to the Gentiles and the dispersed Jews because the proffer of salvation had been rejected by those who normally should have accepted it, and who, had they done so, would have become witnesses to those who were “afar off” (Eph. 2:17), both geographically and spiritually.

Voices of the prophets. That is, their writings, which preserved in written form the messages that many times their voices originally had proclaimed.

Read every sabbath. See on v. 15. Paul appeals, to the Sabbath readings of the synagogue service, that they might witness to the suffering Messiah, who was realized in Jesus. The thought of such a Messiah stood in sharp contrast with the concept of the kingly Messiah, a concept that stood in the way of Jewish acceptance of the gospel.

Fulfilled them. Paul uses their own Scriptures to convict the Jews of their sin in crucifying Christ. He turns the Messianic prophecies back upon the Jews and declares that they themselves had brought about their fulfillment. Compare on Luke 24:26, 27, 32.

28. No cause of death. The Sanhedrin had condemned Jesus on the technical charge of blasphemy (Matt. 26:65, 66), but they could not bring sufficient evidence to prove the charge (vs. 59, 60). When they came before Pilate they hesitated to urge the accusation, and contended themselves with stating in general terms that they had condemned Him as a malefactor (John 18:30). Afterward, however, in the presence of the wavering Pilate, they added that according to their law He ought to die, because He had made Himself the Son of God (John 19:7), and that by making Himself a king, He had spoken against the emperor (John 19:12). But Pilate said that he “found no cause of death” in Him (Luke 23:22). Christ “did no sin” (1 Peter 2:22).

29. Fulfilled all. That is, the prophecies that pointed to the cruel treatment Jesus received, and the other circumstances that surrounded His death.

They took him down. In the present context Paul would appear to say that the same men who had condemned Jesus also took Him from the cross. In reality, it was Joseph of Arimathaea and Nicodemus, two prominent Jews, who took Him down and buried Him, men who apparently had not been involved in Jesus’ condemnation (see Luke 23:50, 51; cf. John 19:39). At the same time, it is clear that their removal of Jesus’ body from the cross was in harmony with the Jewish leaders’ expressed desire (John 19:31). In view of all this, Paul in his present brief summary may be understood as generalizing.

Tree. See on ch. 5:30.

30. God raised him. See on Acts 2:32; cf. on John 5:26; 10:17, 18. Paul put forward the resurrection as proof that God was fulfilling the promise made to Abraham and to David, of the “seed” in whom all nations of the earth should be blessed (Gen. 12:1–3). Paul says elsewhere that Jesus was “declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead” (Rom. 1:4). As with every argument the apostles put forward in these early days of the beginning church, the resurrection is necessary in the development of the gospel argument. The resurrection is proof that Jesus is the Messiah.

31. Seen many days. Paul speaks as one who has talked with witnesses, and has been convinced of the truth of their testimony. What he says here he gives in expanded form in 1 Cor. 15:3–8. See Additional Note on Matt. 28.

From Galilee to Jerusalem. The apostles and most of Christ’s followers were drawn from Galilee. Thus even before the crucifixion His followers were popularly characterized as Galileans (Mark 14:70). Paul asserts this Galilean background, in the face of official and even popular contempt for those who came from Galilee (see John 7:52; cf. ch. 1:46).

Who are his witnesses. Textual evidence is divided (cf. p. 10) between this reading and “who now are His witnesses.” Without having mentioned the ascension of Jesus, Paul implies that He was no longer on earth to be seen of men. The emphasis is upon the witness borne by those who were with Christ during His incarnation. Apparently on this occasion Paul did not tell that he himself had seen his risen Lord (see 1 Cor. 15:8).

The Church Before Paul’s Missionary Journeys.

The people. That is, the Jews, to whom the Twelve still largely restricted their proclamation of the gospel (see ch. 26:17, 23).

32. Declare … glad tidings. Gr. euaggelizoµ, “to proclaim good news,” and in the technical Christian sense, “to preach the gospel” (see on ch. 5:42). Paul declares that while the Twelve are Jesus’ witnesses, Barnabas and he are His evangelists, the bringers of “good news.”

The promise. The promise of the prophecy becomes the “glad tidings” of the gospel. The promise and glad tidings are one.

33. Fulfilled. Gr. ekpleµrooµ, “to fulfill completely,” “to make good” a promise.

Raised up Jesus again. Or, “raised up Jesus.” These words may most naturally be understood to refer to the resurrection of Christ. But if so, a problem arises in regard to the application of the quotation that follows from Ps. 2 (see below on “this day”). Therefore many commentators understand the words, “raised up Jesus,” here in the same sense that they appear in chs. 3:22; 7:37, where they clearly refer, not to the resurrection, but to God’s introduction of Christ into this world. See on Deut. 18:15.

Second psalm. The quotation is from Ps. 2:7. In ancient times, however, the first and second psalms were sometimes counted as one, and thus some manuscripts could refer to this passage as being in the first psalm.

My Son. See on Luke 1:35.

This day. This quotation from Ps. 2:7 has been understood in the present context in various ways. Some interpreters take it to refer directly to the resurrection of Jesus. According to others, Ps. 2 was, in its original historical context, a song of triumph written to celebrate a victory of a king of Israel. The victory of that day had proved the king to be a chosen “son” of God, and the day itself marked a new begetting, or manifestation, of this sonship. By inspiration Paul applies the words of this psalm to Christ as the King of Israel and as God’s Son in a unique sense, and to His resurrection (cf. on Deut. 18:15). Christian believers made the resurrection the foundation of their belief in Christ’s Sonship. Christ was “the first begotten of the dead” (Rev. 1:5), and the resurrection is understood as confirming to Him the title “Son of God.” See on Luke 1:35.

Another interpretation of the present passage is to understand the “promise” (Acts 13:32) in the broad sense of all the OT promises of Christ as Saviour, of which the resurrection was the culminating fulfillment (see above on ekpleµrooµ under “fulfilled”). On this view the quotation from Ps. 2:7 would not refer directly to the resurrection, but to the career of Jesus as a whole, crowned by the resurrection. Such a view places the present quotation in much the same setting as it is found in Heb. 1:5.

Still another interpretation grows out of understanding the words “raised up Jesus” (see comment above) as not referring to the resurrection, but to the incarnation. The quotation from Ps. 2:7 then refers clearly to the incarnation also, and is in the same setting as in Heb. 1:5. Acts 13:34 then goes on to speak specifically of the resurrection.

34. Concerning that he raised. Paul turns directly to the question of the resurrection here, and this may indicate that in the previous verse he had not yet had it so specifically under discussion (see on v. 33).

To corruption. Not as Lazarus, who, having been raised again to this life, had to die again. Although Christ is forever “the man Christ Jesus” (1 Tim. 2:5; see Heb. 2:9–18), He is also eternally exalted and glorified (see 1 Cor. 15:20–25; Phil. 2:9–11).

Sure mercies of David. Rather, “holy, faithful [mercies, or blessings] of David.” This is a quotation from the LXX of Isa. 55:3, where the Hebrew may be translated “the true, steadfast love for David.” The Greek word hosios, here rendered “holy,” is one that the LXX frequently used to represent the Hebrew chesed, “mercy,” “steadfast love.” Paul doubtless used the LXX in speaking at Antioch, for it was the Bible of the Greek-speaking Jews. The “sure mercies” that God had promised to David included the promise of an eternal kingdom (2 Sam. 7:16), which was realized through Christ, the Son of David. This broad understanding of “the sure mercies of David” is indicated by the promise, “I will make an everlasting covenant with you, even the sure mercies of David” (Isa. 55:3). The victory of Christ, made certain by the resurrection, was a fulfillment of this covenant and a crucial point in the establishment of the kingdom promised to David.

35. Thine Holy One. A quotation from Ps. 16:10. In the original, this quotation is connected with the previous one by the repetition of the word “holy” (see on Acts 13:34). The argument Paul presents here is strikingly parallel to Peter’s on the day of Pentecost (see ch. 2:25–31). It expresses the basic thesis of the apostolic preaching.

To see corruption. The fact that Christ rose bodily the third day implies that His body, in contrast with the bodies of other men who die, did not suffer decomposition.

36. Served his own generation. Or, “served in his own generation.” This suggests a contrast between the limited service that a man can render to men, however great or powerful he may be, and the boundless, endless service to the whole human family that Jesus Christ, the Son of man, gives.

By the will of God. These words may be translated simply, “the will of God,” and taken as the direct object of “served” (in which case the previous phrase should be translated, “in his own generation” [see comment above]), or they may be connected with the verb that follows. The word translated “will” is bouleµ, “counsel,” “purpose.” Thus the passage may be understood as saying that David served God’s purpose, that he served in accordance with His purpose, or that he fell asleep in accordance with it when his life’s work was done.

Fell on sleep. That is, “fell asleep.” Paul uses here a customary scriptural word for death, “sleep” (see Acts 7:60; John 11:11–14; 1 Thess. 4:13, 14). The pagans thought that the sleep of death was eternal, as numerous Greek and Roman epitaphs show.

37. Whom God raised. See on v. 30.

Saw no corruption. See v. 35; ch. 2:27. A contrast to the experience of the revered David, who, in spite of his lofty place in Hebrew history, was still dead.

38. Be it known unto you. It was a characteristic of the apostolic preaching to climax the sermon with a direct application to the audience (see chs. 2:36; 7:51).

Men and brethren. See on v. 15.

Is preached. The present tense emphasizes the fact that forgiveness was at that very moment “being proclaimed.”

Forgiveness of sins. This message of the forgiveness of sins is the happy news of the gospel, bringing rejoicing to every sin-burdened heart (see 1 John 1:9). It was the keynote of Paul’s preaching (see Acts 26:18), as it was of Peter’s (chs. 2:38; 5:31; 10:43). It had been the burden of John the Baptist (Mark 1:4) and of Jesus Himself (Matt. 9:2, 6; Luke 7:47, 48; 24:47).

39. By him. Or, “in him,” that is, justification is obtained through being in vital connection with Christ.

All that believe. Rather, “everyone that believeth,” as highly personalized a statement as the very gospel itself.

Are justified. Rather, “is justified.” The verb translated “is justified” is not found elsewhere in Acts. In Paul’s teaching this is, in fact, the first recorded instance of the doctrine of justification, which became so characteristic of his theology (see Rom. 3:21–26). In the context of “forgiveness of sins,” the word “justified” means “acquitted,” “declared not guilty.”

Not be justified. Compare Rom. 3:27, 28; Gal. 2:16–21. Here is a central point of Paul’s teaching. The law presents the highest possible standard of righteousness; it demands entire obedience; the sacrifices bear witness to the awfulness of sin; yet law has no power to liberate conscience or to bring righteousness. Since the fall of man the purpose of law has been to point out sin, to condemn (Rom. 7:7), and not to free men from sin. Paul himself had discovered that freedom from guilt, and the true life that follows, could be gained only through faith in Jesus Christ. “The just shall live by his faith” (Hab. 2:4; see Rom. 1:17; Gal. 3:11).

Law of Moses. To Paul’s hearers this meant the Torah, the whole Law contained in the Pentateuch, as interpreted by the scribes.

40. Beware. A solemn warning, without which gospel preaching is a mere rhetorical performance.

Come upon you. Not long after Habakkuk, bakkuk, whose prophecy was about to be quoted, the Chaldeans under Nebuchadnezzar brought upon the land and people of Judah dreadful punishment, which culminated in the Babylonian captivity. This cruel fate was a result of the Hebrews’ disobedience to God. Paul now warned the Jews that they could expect no better fate if they rejected Jesus Christ as the Messiah.

In the prophets. A general reference to the prophetic section of the OT, of which Habakkuk, that Paul is about to quote, was a part. See on Luke 24:44.

41. Behold, ye despisers. This is a quotation from the LXX of Hab. 1:5.

Perish. This is the rendering of the LXX of Hab. 1:5, where the traditional Hebrew text reads temahu, “be astounded.”

Work a work. Paul is now drawing the lines of his argument close, and making a stern application. Long-continued wrongdoing results in unbelief and hardening of the heart against warnings. The “work” of which Habakkuk spoke was the raising up of the Chaldeans, “that bitter and hasty nation,” to execute God’s judgment (Hab. 1:6). Paul may have had in his mind a like judgment, already foretold by Christ, and about to be executed by the Romans (Matt. 24:2–20), and closely connected with the rejection of Jesus Christ by the Jewish nation. As in Stephen’s speech (see on Acts 7:51), the sharp tone of warning suggests that Paul saw signs of anger and impatience among his listeners.

42. When the Jews were gone out. Important textual evidence may be cited (cf. p. 10) for the reading “as they were going out they besought,” which would imply that both Jews and proselytes asked for further instruction.

Words. Gr. rheµmata, “words,” and by extension, “a discourse,” “a declaration” (see on ch. 10:37). The people wanted to hear a full statement of the Christian doctrine.

The next sabbath. Gr. eis to metaxu sabbaton, literally, “in the midst of the sabbath” (that is, in the middle of the week), or “the next sabbath.” Comparison with v. 44 (see comment there) indicates that “the next sabbath” is the better translation here.

43. Congregation was broken up. Or, “synagogue was dismissed.” As Barnabas and Paul withdrew, they were followed by many of their hearers, both Jews and others.

Religious proselytes. Rather, “worshiping proselytes.” The exact status of these persons has been the subject of scholarly debate, but they probably were Gentiles by birth who had become fully Jewish in religion. Such persons doubtless were common in the synagogues of the Dispersion. See Vol. V, p. 62.

Persuaded. Rather, “sought to persuade,” “urged.” The form of the verb employed here may be understood as implying that this exhortation was a continuation of that begun in the synagogue.

In the grace of God. Under similar circumstances Barnabas had urged the converts at Antioch in Syria to the same end (ch. 11:23). Although Luke does not say that any actual converts had yet been made at Antioch in Pisidia, the apostles must have known the intent of the inquirers, and so urged them to continue “in the grace of God” that they already had begun to enjoy.

44. Next sabbath. Gr. toµ erchomenoµ sabbatoµ, “on the coming sabbath,” or possibly, “in the coming week.” The holding of a large public religious meeting, together with the fact that the more normal translation of toµ erchomenoµ sabbatoµ is “on the coming sabbath,” or “the next sabbath,” indicates that the meeting was held “on a sabbath” (see on v. 42).

Almost the whole city. The preaching of the gospel, whether by Christ in Palestine or by the apostles there and elsewhere, was not done secretly, or to only a few. Huge crowds heard the proclamation, and whole cities were enlightened and admonished. The implied contrast between “almost the whole city” and “the Jews” (v. 45) suggests that the crowd here contained a large proportion of Gentiles.

It is evident that the Jewish synagogue where the meeting was held on this “next sabbath” could not contain the crowd, and accordingly we must picture the listeners thronging around the doors and windows while the apostles were inside speaking or else gathered in some open space near the synagogue, addressed from its entrance. From the fact that Luke does not relate this discourse, it may reasonably be assumed that it was similar to the sermon Paul had delivered the previous week.

The word of God. Note the emphasis upon the word of God in vs. 44, 46, 48. Paul and Barnabas presented the gospel as God’s message to their hearers.

45. The Jews. As contrasted with the large crowd that had come to hear Paul and Barnabas, which evidently contained a great number of Gentiles (see on v. 44).

Envy. Gr. zeµlos, “zeal,” and so, in a bad sense, “jealousy.” Apparently two factors entered into this feeling. The Jews of Antioch doubtless were chagrined that newcomers such as Paul and Barnabas should attract so much interest among the Gentiles. They also realized that these Gentiles were being invited to the same religious privileges as themselves, and this was abhorrent to them. They had felt too long that they were exclusively the children of God, to be content to have Gentiles invited to salvation on the same terms with themselves. They could accept a message as sent of God, and could endure some changes in their teachings and way of worship, but they could not endure having Gentiles made equal in God’s sight with His chosen people. This practical repudiation by Paul and Barnabas of the exclusive privileges upon which the Jews prided themselves was more than they could bear.

Contradicting and blaspheming. Important textual evidence may be cited (cf. p. 10) for the omission of the word “contradicting.” For similar conduct of the Jews at Corinth see ch. 18:6.

46. Waxed bold. See ch. 9:27, 29; cf. ch. 13:9–11.

First … to you. Christ had come first unto His own (John 1:11), and so His messengers declared their good news first to the Jews. The order for the preaching of the gospel was “to the Jew first, and also to the Gentile” (Rom. 2:10). The preaching to the Jews was with a view to their becoming the means by which “all the nations of the earth” should “be blessed” by a knowledge of salvation through Jesus Christ (Gen. 22:18). They rejected this privilege. But despite this the message was taken to the Gentiles.

Unworthy. There is a touch of irony in Paul’s words. The Jews thought themselves worthy of the highest blessings of God, and the apostles brought to them the greatest blessing of all, life eternal through Christ Jesus. But in their exclusiveness and jealous pride they rejected the message, and showed themselves “unworthy.” Thus by their refusal the Jews passed judgment upon themselves.

To the Gentiles. These words were an echo of what Paul had heard in his vision in the Temple at Jerusalem shortly after his conversion (ch. 22:21); although they would be heard by believing Gentiles with joy, they would be heard by the Jews with envy.

47. I have set thee. A quotation from Isa. 49:6. There it may be understood as referring, first, to Israel, and prophetically, to Christ (see on Isa. 41:8; 49:6). Apparently a Messianic application of this passage was made by the Jews during the intertestamental period, for the apocryphal Book of Enoch (ch. 48:4) declares that the Messiah “shall be the light of the Gentiles.” Shortly after the birth of Jesus the aged Simeon applied this prophecy directly to Him, declaring that He would be “a light to lighten the Gentiles” (Luke 2:32). In the present instance Paul and Barnabas take a prophecy originally intended for Israel, the fulfillment of which Christ had initiated, and apply it to the Christian church in general and to themselves in particular. To them now was committed the responsibility of bringing the good news of salvation to the world—a responsibility the Jews had failed to fulfill.

Ends of the earth. See Matt. 28:19; Col. 1:23.

48. They were glad. In contrast with the Jews, who were filled with envy at Paul’s preaching, the Gentiles gladly believed.

Word of the Lord. That is, the teaching that had the Lord Jesus as its subject. See on v. 44.

Were ordained. Gr. tassoµ, “to enroll,” “to appoint,” “to arrange.” The interpretation of this passage has been vigorously disputed by theologians. The KJV translation seems to support the dogma of divine decrees as determining the ultimate destinies of men. However, the Greek does not require such a translation. The form of the verb here may be understood reflexively as well as passively, so that it may mean “appointed themselves,” or “set themselves.” This meaning is illustrated by two Egyptian papyri from the 3d century a.d. One of these says, “I arranged with Apollos, and he appointed for certain the eleventh for his coming down [or, “he appointed himself for certain to come down on the eleventh”].” The other reads, “I am by all means looking after the copper, as I arranged [or, “as I appointed myself”].” These examples illustrate that it is possible to interpret the language of the present passage as meaning, “and as many believed as had appointed [or, “set”] themselves unto eternal life.”

Such an interpretation is in harmony with the context here, for according to v. 46 the Jews had proved themselves unworthy of eternal life, and the words of this verse are meant to describe the opposite of that experience. The Jews had acted so as to proclaim themselves unworthy, while the Gentiles manifested a desire to be deemed worthy. The two sections were like opposing troops, ranging themselves, and to some degree looked upon as arranged by God on different sides. Thus the Gentiles were ordering themselves, and were ordered, unto eternal life. The text does not indicate that God had ordained any one person to a specific choice, or that he could not later reverse his choice if changing circumstances should require it. See on John 3:16–18; Rom. 8:29.

49. Throughout all the region. The gospel already had received wide publicity in Antioch in Pisidia (see v. 44). Now in the surrounding areas, bordering on Phrygia, Lycaonia, and Galatia, the gospel message was planted. Probably in many towns and villages of the area there were at least a few men and women who had given up worshiping their country’s gods and had turned toward Judaism. Now, many of these, together with Jews who had accepted Christ, doubtless gathered in small companies here and there as disciples of their new Master, Jesus of Nazareth, the Saviour and Messiah.

50. Devout and honourable women. These were probably Gentile women of rank who had become interested in Judaism. Perhaps through them the Jews sought to influence the leading men of Antioch. In many cases the Jews found a real longing on the part of such women for a higher and purer life than could be had in the deep debasement of Greek and Roman society, and many of them had come to appreciate the higher ethics in the life and faith of Israel. Often such women went so far as to become proselytes.

Chief men. Through their pagan magistrates the Jews in Antioch sought action against Paul and Barnabas, in much the same way as the Jews in Jerusalem had done in regard to Jesus.

Raised persecution. Obviously Barnabas and Paul could not have been the only sufferers. At the very beginning the Christians in Antioch in Pisidia had to learn that the kingdom of God came only through “much tribulation” (ch. 14:22). The memory of these sufferings came back again and again to Paul and emerged finally in what he wrote in the last moments of his life (2 Tim. 3:11).

Coasts. That is, “boundaries,” or “regions.” The word “coast” formerly was used for any borderland, and not, as now, only for the “seacoast.”

51. Shook off the dust. This was in literal obedience to the Lord’s command (Matt. 10:14), and shows that these missionaries had a knowledge of what Jesus had taught the Twelve. Here this gesture was made, not against heathen, but against unbelieving and bitter Jews, the very dust of whose streets was unclean to the apostles, because of their rejection of the gospel.

Unto Iconium. See on ch. 14:1.

52. Filled with joy. The form of the verb used here implies that this was a continuing experience. Such “joy” is a normal result of conversion.

With the Holy Ghost. Perhaps the infilling of the Holy Spirit implies particular gifts such as tongues and prophecy, but apart from such gifts the infilling certainly proved a stimulus to spiritual life, and joy was the natural result. The message of this new religious faith was so fresh to the Gentile converts that they may have shown more of the outward manifestations of joy than did their brethren in the faith, the converted Jews (see Rom. 14:17; see on Acts 2:4; 15:9).

Ellen G. White comments

1, 2 AA 160

1–52AA 160–176

2 AA 163

2, 3 SR 303

3 AA 161

4, 5 AA 166

5–8AA 167; GC 516

9–12AA 168

13 AA 169

14, 15 AA 170

16 AA 171

22 Ed 48

23–31AA 171

32–39AA 172

42–48AA 173

46–48COL 226

47 GC 315

49 AA 174

50, 52 AA 176