The Witness of Paul’s First Missionary Journey (A.D. 45-47) Act 13:1 to Act 14:28 serves as the testimony of Paul’s first missionary journey. Peter, who has been the most popular apostle throughout the Gospels, and the leader of the early church in Acts 1-11, suddenly disappears from this narrative history, and Paul moves into the spotlight.

Outline Here is a proposed outline:

1. Introduction: The Commission of Paul and Barnabas Act 13:1-3

2. Paul and Barnabas at Cyprus Act 13:4-12

3. Paul and Barnabas at Antioch of Pisidia Act 13:13-52

4. Paul and Barnabas at Iconium and Lysrta Act 14:1-20

5. Paul and Barnabas at Antioch Act 14:21-28

Fuente: Everett’s Study Notes on the Holy Scriptures

The Church’s Organization (Perseverance): The Witness of the Church Growth to the Ends of the Earth Act 13:1 to Act 28:29 begins another major division of the book of Acts in that it serves as the testimony of the expansion of the early Church to the ends of the earth through the ministry of Paul the apostle, which was in fulfillment of Jesus’ command to the apostles at His ascension, “But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.” (Act 1:8) However, to reach this goal, it required a life of perseverance in the midst of persecutions and hardship, as well as the establishment of an organized church and its offices.

Outline – Here is a proposed outline:

1. Witness of Paul’s First Missionary Journey (A.D. 45-47) Act 13:1 to Act 14:28

2. Witness to Church at Jerusalem of Gospel to Gentiles (A.D. 50) Act 15:1-35

3. Witness of Paul’s Second Missionary Journey (A.D. 51-54) Act 15:36 to Act 18:22

4. Witness of Paul’s Third Missionary Journey (A.D. 54-58) Act 18:23 to Act 20:38

5. Witness of Paul’s Arrest and Trials (A.D. 58-60) Act 21:1 to Act 26:32

6. Witness of Paul’s Journey to Rome (A.D. 60) Act 27:1 to Act 28:29

A Description of Paul’s Ministry – Paul’s missionary journeys recorded Acts 13-28 can be chacterized in two verses from 2Ti 2:8-9, in which Paul describes his ministry to the Gentiles as having suffered as an evil doer, but glorying in the fact that the Word of God is not bound.

2Ti 2:8-9, “Remember that Jesus Christ of the seed of David was raised from the dead according to my gospel: Wherein I suffer trouble, as an evil doer, even unto bonds; but the word of God is not bound.”

Paul followed the same principle of church growth mentioned in Act 1:8, “But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.” He first placed churches in key cities in Asia Minor. We later read in Act 19:10 where he and his ministry team preaches “so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks”.

Act 19:10, “And this continued by the space of two years; so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks.”

In Rom 15:20-28 Paul said that he strived to preach where no other man had preached, and having no place left in Macedonia and Asia Minor, he looked towards Rome, and later towards Spain.

Rom 15:20, “Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man’s foundation:”

Rom 15:23-24, “But now having no more place in these parts, and having a great desire these many years to come unto you; Whensoever I take my journey into Spain, I will come to you: for I trust to see you in my journey, and to be brought on my way thitherward by you, if first I be somewhat filled with your company.”

Rom 15:28, “When therefore I have performed this, and have sealed to them this fruit, I will come by you into Spain.”

Fuente: Everett’s Study Notes on the Holy Scriptures

Paul and Barnabas on the Island of Cyprus. Act 13:1-12

Barnabas and Saul delegated as missionaries:

v. 1. Now there were in the church that was at Antioch certain prophets and teachers; as, Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod, the tetrarch, and Saul.

v. 2. As they ministered to the Lord and fasted, the Holy Ghost said, Separate Me Barnabas and Saul for the work whereunto I have called them.

v. 3. And when they had fasted and prayed, and laid their hands on them, they sent them away.

Luke here begins the second great part of his book of the Acts. After having narrated the story of the establishment of the Church, he now proceeds to furnish a biographical account of the missionary labors of Paul and of his captivity in Caesarea and Rome. In the local congregation at Antioch there were, as important and influential members, certain prophets and teachers, men to whom the Spirit had given the power to uncover the veil of the future whenever He so directed, and men that had the gift of teaching in an unusual measure. In some of them, as in the case of Paul, both gifts may well have been united, Gal 2:2; 2Co 12:1. Whether these men actually belonged to the presbyters of the congregation or not is immaterial; at any rate, they held positions of honor and importance among the brethren in the congregation. From the text it would almost seem to follow that the first three were especially distinguished for their prophetic ability, the last two for their gift of teaching. Barnabas is named first, as the man to whom the congregation really owed its sound establishment, then Simeon with the surname Niger, then Lucius of Cyrene, probably one of the disciples who first preached at Antioch, chap. 11:20. In the second group are mentioned Manaen, a man of some influence, having enjoyed the distinction of having been brought up with, educated together with, Herod Antipas, as some think, his foster-brother, and finally Saul. The order in which they are given shows the relative importance accorded them, as usual in the careful writing of Luke. While these men were serving the Lord in the ministry of the Word, in the teaching and praying of public worship, and also observing the custom of fasting which they had taken over from the Jewish regulations, but probably did not observe on the same day, choosing Wednesday and Friday rather than Monday and Thursday, the Holy Ghost gave them a charge. Either in a vision or by direct prophetic communication to the one or the other of these men He commanded that Barnabas and Saul should now be set aside, placed in a class by themselves, for the purpose of performing the work for which He had called them. Not only Saul, therefore, but also Barnabas had been selected by the Lord for some special work in the interest of His kingdom, for the proclamation of the Gospel among the Gentiles. The will of God having been thus revealed, the congregation held a solemn service of ordination. Having fasted in preparation for the event, they joined in urgent prayer that God would bless and prosper the two chosen servants in their work, and then laid their hands on them in token of blessing and of official appointment. This was the method of separating or delegating them for the office or service for which the Lord intended them. Note: On similar occasions, even in our days, if a man is separated for the ministry of the Word, or if a pastor is called to a new field, it is altogether proper and well-pleasing to God for those concerned in the movement, through their pastors or church officers, to lay their hands on them, and the custom of fasting, of making it a solemn occasion, is by no means to be despised. After this ceremony the two missionaries were sent away, dismissed, by the congregation. They were going forth as the delegates of the Church, as the representatives of the entire congregation, to proclaim the Gospel to the Gentiles. This fact is often lost sight of in our days, and consequently the feeling of responsibility for the missions of the Church is not so keen as it well might and should he. There is need for much improvement in this respect.

Fuente: The Popular Commentary on the Bible by Kretzmann

EXPOSITION

Act 13:1

At Antioch., in the Church that was there for in the Church that was at Antioch, A.V.; prophets, etc., for certain prophets, etc., A.V. and T.R.; Barnabas, etc., for as Barnabas, etc., A.V.; Symeon for Simeon, A.V.; the foster-brother of for which had been brought up with, A.V. At Antioch, in the Church, etc. rather means “the existing Church,” just as at means “the existing powers,” “the powers that be,” in Rom 13:1, A.V. and T.R. The then Church seems mere the meaning than the Church there. Luke writes from the standpoint of many years later. Prophets were a regular part of the ministry of the then Church (see Act 11:27; Act 21:9, Act 21:10; Rom 12:6, Rom 12:7; 1Co 12:10, 1Co 12:28; 1Co 13:2, etc.; 1Co 14:1, 1Co 14:3, etc., 22, 24, 31, 32: Eph 4:11. See also note on Act 4:26). Teachers () are coupled with prophets, as here, in 1Co 12:28, 1Co 12:29; Eph 4:11. The teachers would appear to differ from the prophets in that they were not under the ecstatic influence of the Holy Spirit, and did not utter exhortations or prophecies in a poetic strain, but were expounders of Christian truth, under the teaching of the Spirit. What they spoke was called a (1Co 14:26), and their function was , as Rom 12:7, where is reckoned among the , the gifts of the Holy Ghost. It was forbidden to women to teach (: 1Ti 2:12), though they might prophesy (Act 21:9). It is thought by Meyer, Alford, and others that the position of the particles attaching the two following names to Barnabas in the first place, and one name following to Manaen in the second, indicates that Barnabas, Symeon, and Lucius were prophets, and Manaen and Saul teachers. Lucius has by some been falsely identified with St. Luke. The foster-brother; may equally mean a foster-brother, one nursed at the same time at the same breast, which would indicate that Manaen’s mother was wet-nurse to Herod the tetrarch; or a playmate, which would indicate that he had been sodalis to Herod. It is only found here in the New Testament, but is used by Xenophon, Plutarch, etc., and in 1 Macc. 1:7; 2 Macc. 9:29. In this chapter and onwards the scene of the great drama of Christianity is transferred from Jerusalem to Antioch. The first part, which has hitherto been played by Peter and John and James, is now taken up by Barnabas and Saul, soon, however, to be classed as Paul and Barnabas.

Act 13:2

And as for as, A.V. They ministered; i.e. not, as Meyer explains it, the whole Church, but the prophets and teachers, doubtless at an assembly of the Church. The word , here rendered “they ministered” (from which the word “Liturgy” is derived), signifies any solemn ministration or holy service. In the Old Testament the LXX. use it as the rendering of , to minister (often with the addition “to God,” or “to the Lord “), which is a general word applying to the ministrations of priests and Levites (Exo 28:35; Num 8:26, etc.). Hence its use in Heb 10:11 (see too Luk 1:23; Heb 9:21). Joshua too is called Moses’minister () in Jos 1:1, etc., and the angels are called , “ministering spirits” (Heb 1:14). Just as the Church transferred from the Jewish congregation so many other words and things, so also the use of the words , to Sicily “Divine service,” without specifying the particular office, whether prayer, or preaching, or Holy Communion, or ordination, or any ether part of the worship of God. Its classical use was to designate any office performed by an individual for the public good. Hence in the New Testament its application to Church alms (2Co 9:12), to gifts for the support of the ministry (Php 2:30), to the office of magistrates (Rom 13:6), etc. The restricted application of the term to the service used in the celebration of the Eucharist was of much later growth, as is evident from Chrysostom explaining the word here of preaching. “What means ministering? Preaching” (Hom. 27.). It seems to have arisen from the fact that the first forms of prayer were those come posed for the office of the Holy Communion. This passage, therefore, does not give the slightest support to fasting Communion. What was the exact occasion of the service and fast here spoken of it is impossible to say. The Holy Ghost said, etc. This is the origin of the question in the Ordination of Deacons, “Do you trust that you are inwardly moved by the Holy Ghost to take upon you this office?” Separate me (). The act of separation, or ordination, would be by the laying on of the hands of Symeon and Lucius and Manaen, as Chrysostom says (at least of the two last named), in the presence of the whole Church, but the separation by the Holy Ghost, at least as regards Saul ( ), bad been from his mother’s womb (Gal 1:15). Observe, too, the of Gal 1:15, and the here. This is another instance of the very close resemblance between parts of the Acts and the Epistle to the Galatians, which looks as if St. Paul was writing it about the same time as he was giving to St. Luke the details of his own history (see Act 8:19, note). The ordination was to the apostolate (Chrysostom). Barnabas and Saul are never called apostles till after their ordination or consecration (Act 14:14).

Act 13:3

Then for and, A.V. It does not follow that the laying on of hands was on the same day. On the contrary, the mention of the fasting again in this verse makes it impossible so to understand it. Doubtless, on receiving this intimation of the Spirit, they fixed a day for the ordination, and prepared for it by fasting and prayer. The ember days of the Church before ordinations are m accordance with this precedent of Holy Scripture. With this departure of Barnabas and Saul commences the second and main part of the Acts of the apostles.

Act 13:4

Went down to for departed unto, A.V. (). Seleucia was the sea-port of Antioch, about sixteen miles from it, and five miles north of the mouth of the Orontes. It was a free city by a grant from Pompey. It is now in ruins, but “the masonry of the once magnificent port of Seleucia is in so good a state that” it might be repaired and cleared out “for about 31,000”. They sailed to Cyprus. Barnabas, no doubt, took the lead, and was naturally drawn to his native island of Cypruswithin a hundred miles of Seleucia, and, on a clear day, visible from it. The number of Jews in the island, and the partial evangelization of it which had already taken place (Act 11:19, Act 11:20), and which promised them assistance and support, no doubt further influenced them. John Mark went with them, as we learn from the fifth and thirteenth verses, and possibly other brethren as deacons and ministers (see next note). They sailed straight to Salamis, “a convenient and capacious harbor,“ in the center of the eastern end of the island, and the principal or one of the principal towns. It had a large population of Jews. It was destroyed in the reign of Trajan, in consequence of a terrible insurrection of the Jews, in which they massacred 240,000 of the Gentile population. No Jew was ever after allowed to land in Cyprus.

Act 13:5

Proclaimed for preached, A.V.; as their attendant for to their minister, A.V. (). It is a word taken from the synagogue, where it denotes an inferior minister (see Luk 4:20). In Act 5:22 the are the apparitors of the high priest. Here it is synonymous with , 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).

Act 13:6

The whole island for the isle, A.V. and T.R. Paphos; on the south coast at the further extremity of the island, now Baffa. It had once a convenient harbor, which is now choked up from neglect. The chief temple of the Cyprian Venus was here. A certain sorcerer. The Greek word , whence magic and magician, is the same as in Mat 2:1 is rendered “wise men.” But here, as in Act 8:9, it has a bad sense. It is a Persian word, and in its original use designated a Persian religious caste, famous for their knowledge, wisdom, and purity of religious faith. They were attached to the court of the Babylonian monarchs, and were deemed to have great skill in astrology, in interpretation of dreams, and the like (see Dan 1:20; Dan 4:7; Dan 4:1-37 in the LXX.). In Jer 39:3, Jer 39:13, the name Rab-mag seems to mean “the chief of the magi.” But in process of time the word “magus” came to mean a sorcerer, a magician, a practicer of dark arts, as e.g. Simon Magus.

Act 13:7

The proconsul for the deputy of the country, A.V.; a man of understanding for a prudent man, A.V.; the same for who, A.V.; unto him for for, A.V.; sought for desired, A.V. The proconsul (); here and Act 13:8, Act 13:12. This is an instance of Luke’s great accuracy. Cyprus had become a proconsular province in the reign of Claudius, having previously been one of the emperor’s provinces governed by a propraetor, or legatus. A man of understanding ( ). is a rare word in the New Testament, and is always translated in the A.V. “prudent” (see Mat 11:25; Luk 10:21; 1Co 1:19). It is common in the LXX., where it represents the Hebrew words , and , all signifying “intelligence,” “skill,” “knowledge,” and the like. The substantive has the same scope (see Luk 2:47; Eph 3:4; Col 1:9, etc.); , therefore, means something more than “a prudent man.” It means a man of knowledge and superior intelligence and understanding. And such was Sergius Paulus, a noble Roman, who is twice named by Pliny in the list of authors placed at the commencement of his work as the authorities from whom he derived the matter contained in the several books. It is not a little remarkable that the two books, lib. it. and lib. 18., for which Sergius Paulus is quoted are just those which contain accounts of the heavenly bodies, and prognostications from the sun and moon and stars, from thunder, from the clouds, and such like things, which doubtless formed the staple of Elymas’s science; so that there can be little doubt that Sergius Paulus had Elymas with him, that he might learn from him such matters as might be useful for the hook which he was writing. There is also a curious passage in lib. 30. cap. 1. of the ‘Hist. Nat.’, in which Pliny, after enumerating the most famous teachers of magic, Zoroaster, Orthanes, Pythagoras, and others, adds, “There is also another school of magic which springs from Moses and Jannes, who were Jews, but many thousand years later than Zoroaster; so much more recent is the school of Cyprus;” showing that he knew of a school of magic art at Cyprus taught by Jews, and leading us to infer that he had acquired this knowledge either from the pen or the mouth of Sergius Paulus. Anyhow, a remarkable confirmation of St. Luke’s narrative. Another Sergius Paulus, who might be a son or grandson of the proconsul, is highly commended by Galen for his eminent philosophical attainments. One L. Sergius Paulus was consul suffectus in A.D. 94, another in A.D. 168. Renan thinks they may have been descendants of the Sergius Paulus in the text.

Act 13:8

Turn aside for turn away, A.V.; proconsul for deputy, A.V. Elymas, from the Arabic elite, plural oulema, a wise man, a wizard, a magician. But Renan thinks this derivation doubtful. Elymas withstood Barnabas and Saul just as Jannes and Jambres withstood Moses (2Ti 3:8, ).

Act 13:9

But for then, A.V.; is also for also is, A.V.; fastened for set, A.V. (above, Acts ill 4, note). Who is also called Paul. The explanation of Jerome, Augustine, Bede, and many modern commentators, as Meyer, Olshausen, etc., and not rejected by Renan, is that Saul took the name of Paul on the occasion of this remarkable and important conversion of Sergius Paulus. Saul’s future intercourse with Gentiles made it desirable that, after the common custom of the Jews of his dayas seen in Peter, Stephen, Mark, Lucius, Jason, Crispus, Justus, Niger, Aquila, Priscilla, Drusilla etc.he should have a Gentile name, and so, in honor of his illustrious convert, or in memory of his conversion, or at the special request of Sergius Paulus (Baronius), he took the name of Paul, which in sound was not unlike his Hebrew name. The fact of this change of name being recorded by St. Luke at this precise moment makes this the most simple and natural explanation. Compare Gideon’s change of name to Jerubbaal (Jdg 6:32; Jdg 7:1; Jdg 8:29, Jdg 8:35). Alford, on the ether hand, thinks it strange that any one should make such a mistake as Jerome’s, and says that “this notice marks the transition from the former part of his history””gathered from the narratives of others”to “the joint memoirs of himself and St. Paul.” But this gives no account of the coincidence of the two Pauls, nor is it true that the latter half of the Acts begins here. It began at verse 1, and the name of Saul has been retained three times in the early part of this chapter. Farrar speaks of this explanation as, long and deservedly abandoned,” and as having in it an element of vulgarity. Howson thinks that Paul had long been his Roman name, but that the conversion of Sergius Paulus, as it were, stereotyped the Roman name as that by which the apostle was henceforth to be known. The idea of Augustine and others, that he took the name of Paul (paulus, small) from humility, to indicate that he was “the least” of the apostles, is fanciful. Neither is Chrysostom’s assertion, that he changed his name at his ordination or consecration, borne out by the facts. Renan (‘Saint Paul,’ Act 1:19) notes that “Paul” was a very common name in Cilicia. No certainty can be arrived at in the matter.

Act 13:10

All guile and all villainy for all subtlety and all mischief, A.V.; son for child, A.V. The word , reckless conduct, villainy, wickedness, is only found here in the New Testament. The kindred form () occurs in Act 18:14. Thou son of the devil (comp. Joh 8:38, Joh 8:44; 1Jn 3:10). Elymas showed himself a child of the devil in his endeavors to resist the truth of the gospel, and substitute his own falsehoods and imposture. Compare the severity of Peter’s language in rebuking Simon Magas (Act 8:20-23). Probably, too, he accused () Paul and Barnabas, and traduced their motives before the proconsul, when he saw his own influence being undermined, and his gains likely to be stopped.

Act 13:11

Is upon thee; or rather, against thee (Mat 10:21; Mat 26:55; Luk 11:17; and Luk 11:50 of this chapter). For a season. It has been well observed that this limitation in time is an indication that there was place for repentance. It was a remedial chastisement. A mist (); only here in the New Testament; but it is a medical term, very common in Hippocrates, to express a darkening and dimming of the eyes by cataract or other disease. As regards the reason why the particular punishment of blindness was inflicted upon Elymas, it might be to put a forcible interruption upon those observations of the stars and clouds by which the magician pretended to foresee the future. It would exhibit, too, to Sergius, Paulus the utter helplessness of the great necromancer. Some to lead him by the hand (), as Saul had needed when he was struck blind by the vision of the Savior’s glory (Act 9:8).

Act 13:12

The proconsul for the deputy, A.V.; teaching for doctrine, A.V. Believed. We cannot, perhaps, conclude positively from this that Sergius was baptized and became an avowed Christian, though the usual language of the Acts rather leads us to infer it (see verse 48; Act 2:44; Act 4:4; Act 8:12, Act 8:13; Act 11:21; Act 19:18). Farrar thinks that if so marked a person had become a lifelong convert, we should have heard of him as such in other writings, Renan says, “La conversion d’un Romain de cet ordre, a cette epoque est chose absolument inadmissible.” Alford and Olshausen speak doubtfully. Lange and Howson and Meyer look upon him as a genuine convert. The ‘Speaker’s Commentary’ speaks of him as “the first fruits of heathenism.” Being astonished at the teaching. “For the connection of the judgment concerning the doctrine with the miracle seen, comp. Mar 1:27” (Meyer).

Act 13:13

Vow for now when, A.V.; set sail for loosed, A.V.; and came for they came, A.V.; departed.., and returned for departing returned, A.V. A very marked change may here be observed in the relations of Barnabas and Paul. Hitherto Barnabas has always occupied the first rank. It has been “Barnabas and Saul” (Act 11:30; Act 12:25; Act 12:2, Act 12:7). But now the whole mission, including Barnabas, is described as , Paul and his company, and ever after it is usually “Paul and Barnabas” (Act 13:43, Act 13:46, Act 13:50; Act 15:2, Act 15:22, Act 15:35); though in Act 14:14 and Act 15:12, Act 15:25, the old order is retained. Renan dwells much on the beauty of Barnabas’s character as seen in his cheerful acquiescence in this change of relative position, and his single-minded devotion to the success of the work. Came to Perga, the capital of Pamphylia, in that part of the coast of Asia Minor which looks due south. Perga was about seven and a half miles inland, on the river Cestrus, which is navigable. There was a constant intercourse between Paphos the capital of Cyprus, and Perga the capital of Pamphylia, fostered probably by the two famous temples of Venus and Diana. The word for set sail () is a nautical term, meaning sailing from the shore or harbor into the open sea (see Act 16:11; Act 21:1; Act 27:12; Luk 8:22). At Perga John Mark left them. Perhaps his position as Barnabas’s cousin was less pleasant now that Paul took the first place; perhaps his courage failed him now that they were fairly launched out into the heathen world, where, unlike Cyprus, his Jewish kinsmen were a small minority, and the dangers and fatigues were great. Pamphylia was now governed by a propraetor, being an imperial province. Its name denotes that it was inhabited by a mixed racemen of all tribes, aborigines, Cilicians, Greeks, etc.

Act 13:14

They, passing through from Perga, came for when they departed from Perga they came, A.V.; of for in, A.V.; they went for went, A.V. Traveling due north into the interior for over a hundred miles, they would reach Antioch in Pisidia, now a Roman colony. It would be a difficult and dangerous road, infested with robbers (2Co 11:26), mountainous, rugged, and passing through an untamed and half-savage population. Pisidia was part of the province of Galatia. The direction of their route was probably determined by the locality of the Jewish populations, which were always their first object, and their door of access to the more pious heathen. Sat down; perhaps, as many think, on the seat of the rabbisthose “chief seats in the synagogues,” which our Lord rebukes the scribes for loving (Mar 12:39), but which “Paul as a former Sanhe-drist, and Barnabas as a Levite,” had a fair claim to occupy; but more probably on the seats of ordinary worshippers, where, however, the presence of strangers would at once be noticed.

Act 13:15

Brethren for ye men and brethren, A.V. The order of the synagogue service was first the prayers, read by the Sheliach, or angel of the synagogue, the people standing. Then came the reading of the Law in Hebrew by the reader, and the interpretation by the interpreter, who, outside of Judaea, generally used the version of the LXX. This reading, or lesson, was called the Parashah. Next came the reading and interpreting of the prophets, called the Haphtorah, either by the regular reader or by any one invited by the ruler of the synagogue (Luk 4:16, Luk 4:17). Then came the Midrash, the exposition or sermon, which Paul undertook at the invitation of the ruler of the synagogue. Our Lord at Nazareth seems to have delivered the Midrash sitting (Luk 4:20); here St. Paul stands (Act 13:16).

Act 13:16

And for then, A.V.; the for Ms, A.V.; hearken for give audience, A.V. Beckoning with the hand (see Act 12:17, note). Ye that fear God; addressed to the devout heathen who attended the synagogue service (see Act 10:2, note, and 22; Act 10:43 of this chapter; Act 15:21; Act 16:14; Act 17:4, Act 17:17; Act 18:7).

Act 13:17

Israel for of Israel, A.V., sojourned for dwelt as strangers, A.V.; a for an, A.V.; led he them forth for brought he them out, A.V. The word , exalted, is thought by some to be borrowed from the LXX. of Isa 1:2 (), I have brought up” (A.V.), but this is very doubtful, as is frequently used in the New Testament in the sense of exalting from a low to a high estate (see Mat 11:23; Mat 23:1-39. 12; Luk 1:52; Luk 10:15; Luk 14:11; Act 2:33; see too Gen 41:52 (LXX., Cod. Vat.) and Gen 48:19). The resemblance of this exordium to that of Stephen’s speech in Act 7:1-60. must strike every one. The natural conclusion is that that speech made a deep impression upon St. Paul when he heard it at Stephen’s trial. The common purpose in the two speeches is to conciliate and gain the attention of the Jewish hearers by dwelling upon the great events of the history of their fathers, of which they were proud, and claiming for Christians an equal heritage in that history. The speeches diverge in that Stephen sought to show in that history instances of the same stubborn unbelief in their fathers which had led the children to crucify the Lord of glory; but St. Paul rather sought to show how the promises made to their fathers had their fulfillment in that Jesus whom he preached unto them, and how the crucifixion of Christ by the Jerusalem Jews was an exact fulfillment of the Law and the prophets which had just been read to them in the synagogue. In both speeches it is a great point to exhibit Christianity as the true development of Judaism (comp. Heb 1:1 and throughout).

Act 13:18

For about for about, A.V. Suffered he their manners (). This word , to bear or put up with any one’s (perverse) manners, is found nowhere else in the New Testament. But in the Cod. Alex. of the LXX. it is the rendering of Deu 1:31, instead of he bare or carried, as a nursing father carries his child, which is the read of the Cod. Vat. and of the margin of the R.T. here. The Hebrew is capable of either sense. From this quotation from Deuteronomy it is conjectured that the Parashah on this occasion was from Deu 1:1-46., and if the of Deu 1:17 is taken from Isa 1:1-31, that would seem to have been the Haphtorah, and it is curious that Deu 1:1-46 and Isa 1:1-31 are read in the synagogues now on the same sabbath (but see note on Isa 1:17). Forty years is invariably the time assigned to the dwelling in the wilderness (Exo 16:35; Num 14:33, Num 14:34; Num 32:13; Num 33:38; Deu 1:3; Psa 95:10, etc.).

Act 13:19, Act 13:20

Canaan for Chanaan, A.V.; he gave them their land for an inheritance, for about four hundred and fifty years: and after these things he gave them judges, etc., for he divided their land unto them by lot: and after that he gave unto them judges about the space of four hundred and fifty years, etc., A.V. and T.R. It is difficult to say what is the meaning of the R.T. in regard to the four hundred and fifty years, what is the terminus a quo or ad quem intended by it. The usual explanations of the reading of the R.T. (adopted by Lachman, Bishop Wordsworth, and others) is that the years are dated from the birth of Isaac, and that the meaning is that the promise to give the land to the seed of Abraham was actually performed within four hundred and fifty years ( ) (after the analogy of Gal 3:17), which gives a good sense and is not at all improbable (see Bishop Wordsworth’s note). The reading of the T.R. has grave objections on the score of chronology as well as grammar. Duration of time is expressed by the accusative case, as Act 13:18 and Act 13:21; the measure of time in which a thing is done by the dative. So that the natural rendering of the T.R. would be that he gave them judges four hundred and fifty years after the entrance into Canaan; which of course cannot be the meaning. The other objection is that, if the times of the judges from the final conquest of the land to the judgeship of Samuel was four hundred and fifty years, the whole time from the Exodus to the building of the temple must have been about six hundred and forty years , whereas 1Ki 6:1 gives the time as four hundred and eighty years; while the genealogies suppose a much shorter timeabout two hundred and eighty years. It is an immense gain, therefore, to get rid of this four hundred and fifty years for the time of the judges, and by the well-supported reading of the R.T. to get a calculation in agreement with Gal 3:17 and with the chronology of the times. Gave them for an inheritance. The T.R. has , the R.T. has , which words are not infrequently interchanged in different codices of the LXX. (see Jos 19:51; Deu 1:38; Deu 21:16, etc.). They have nearly identical meanings, “to give as an inheritance by lot.” Neither word occurs elsewhere in the New Testament.

Act 13:21

Asked for for desired, A.V.; Kish for Cis, A.V.; for for by, A.V. The forty years assigned to Saul may very probably include the seven years and six months (2Sa 5:5) which elapsed before David’s kingdom was established over all Israel, while the house of Saul was still in power. The first twenty or thirty years of his reign after the rescue of Jabesh-gilead are passed over in absolute silence. The narrative from 1 Samuel 13-31. relates only to about the last ten years of his life (for the correction of the A.V. of 1Sa 13:1, see ‘Speaker’s Commentary’).

Act 13:22

Raised up for raised up unto them, A.V. and T.R.; bare witness for gave testimony, A.V.; my for mine own, A.V.; do for fulfill, A.V.; who for which, A.V. This is not an exact quotation, but the combined meaning of 1Sa 13:14 and Psa 89:21.

Act 13:23

Promise for his promise, A.V.; brought for raised, A.V. and T.R. (comp. Isa 48:15; Heb 1:6). This verse leads to the great announcement which Paul had to make of the next great step in God’s dealings with Israel, for which the pro- ceding ones of the redemption from Egyptian bondage, and the kingdom of David, were preparatory, viz. the actual coming of the Son of David, the Messiah, to save his people Israel.

Act 13:24

His coming ( ); his entrance upon his ministry, with reference to the (the way) of Isa 40:3 and Mal 3:1 (for the use of dadoes, see 1Th 1:9; 2Th 2:1).

Act 13:25

Was fulfilling for fulfilled, A.V.; what suppose ye for whom think ye, A.V. and T.R.; the shoes of whose feet for whose shoes of his feet, A.V.; unloose for loose, A.V. St. Paul, as reported by Luke, follows very closely the narrative in Luk 3:3, etc. Compare the words with Luk 3:3, . Compare with , Luk 3:4. Compare with the mention in Luk 3:9, Luk 3:10, of the multitudes of the people, and the enumeration of the different classes of people. Com- pare the question, “Whom [or, ‘what’] think ye that I am?” with the statement in Luk 3:15, that all men were musing in their hearts of John whether he were the Christ or not. Compare the construction of the phrase, , with Luk 3:16; and in Luk 3:26 compare the with the , and the of Luk 3:8. There is also a strong resemblance to Joh 1:19-28. St. Paul fortifies his own witness to Jesus as the Christ by that of John the Baptist, probably from knowing that many of his hearers believed that John was a prophet (see Luk 20:6; Mat 21:26; comp. Peter’s address, Act 10:37).

Act 13:26

Brethren for men and brethren, A.V., as Act 13:15; those among you that fear for whosoever among you feareth, A.V.; to us for to you, A.V. and T.R.; sent forth for sent, A.V. and T.R. The same address in substance as that in Act 13:16, comprising the Jews and the devout heathen. To us; see Act 13:33; but on the other hand (Act 13:38), “to you,” seems preferable. This salvation; proceeding from the Savior, mentioned in Act 13:23 (comp. Act 10:36, “The word which God sent”).

Act 13:27

In for at, A.V.; nor for nor yet, A.V.; sabbath for sabbath day, A.V.; fulfilled by for they have fulfilled in, A.V. For they, etc. It is not clear what is the force of the in this verse. Meyer (following Chrysostom), Alford, and others, make it mark the contrast between the Jews addressed by Paul and the Jews at Jerusalem. “This salvation is sent forth to you [according to Bengel, ‘from Jerusalem,’ according to others, ‘from God’], for the Jerusalem Jews have rejected Christ. And in consequence of their rejection, you, who had no share in crucifying the Lord of glory, are invited to take their place. But it maybe taken as expressing the cause why this salvation is complete and capable of being offered to them. This salvation is preached to you because, through the instrumentality of those that dwell at Jerusalem, all that was written in the Scriptures concerning Christ has been fulfilled. Christ has been crucified and raised from the dead, and so now remission of sins is proclaimed to you through him (Act 13:38, Act 13:39; comp. Act 3:13-20). Which are read every sabbath. Note the value of the constant reading of Holy Scripture in the congregation.

Act 13:28

Asked they of for desired they, A.V. The narrative of this verse is exactly that of Luk 23:1-56. 4, 5, 14-23.

Act 13:29

All things that were for all that was, A.V.; tomb for sepulcher, A.V. The reference is to his being crucified between two thieves (Luk 23:32, Luk 23:33), to parting his raiment among them (Luk 23:34) to offering him vinegar (Luk 23:36), to the commendation of his spirit to his Father (Luk 23:46). The words and are the same as Luk 23:1-56. 53, 55 ( and being interchanged).

Act 13:31

For many days for many days, A.V.; that for which, A.V.; who are now for who are, A.V. and T.R. St. Paul thus confirms the statement in Act 1:3 (see note to Act 1:11). From Galilee to Jerusalem. Who are meant? and what ascent from Galilee to Jerusalem is here intended? The answer to the first question is, the eleven apostles, whose special office it was to bear witness to the resurrection of the Lord Jesus (Act 1:22, note). The answer to the second is, that the ascent from Galilee, where most of our Lord’s appearances took place, to Jerusalem, shortly before the Ascension, is here intended, and that this passage is a distinct recognition by St. Luke of the Galilaean appearances. There is, as is well known, great obscurity, and apparent discrepancies in the accounts of our Lord’s appearances after the Resurrection. St. Matthew seems to place them exclusively in Galilee (Mat 28:7, Mat 28:10, Mat 28:16). St. Mark likewise (16: 7); but in the section 9-20 he mentions the appearance to Mary Magdalene and to the two disciples on the way to Emmaus, but gives no clue as to where the appearance to the eleven took place. St. Luke seems to place them exclusively in Judaea, but very curiously puts a mention of Galilee in the angel’s mouth in the very place where, according to St. Matthew, he announced the Lord’s appearance in Galilee. St. John, again places the three first appearances in Jerusalem (Joh 20:1-31.), but describes at length a third as having taken place in Galilee (Joh 21:2, Joh 21:14). St. Paul (1Co 15:6) speaks of an appearance to five hundred brethren at once, which in all probability took place in Galilee, as only a hundred and twenty names were numbered at Jerusalem (Act 1:15). It is, therefore, satisfactory to have this confirmation of the residence of the apostles in Galilee between the Resurrection and the Ascension in St. Luke’s report of St. Paul’s speech. Observe that St. Paul distinctly separates himself from these witnesses by the emphatic in verse 32.

Act 13:32

Bring you good tidings of the promise made for declare unto you glad tidings how that the promise which was made, A.V.

Act 13:33

How that God for God, A.V. (“how that” being in Act 13:32); our children for us their children, A.V. and T.R.; raised up for hath raised up again, A.V.; as also it is for as it is also, A.V. Our children. The reading of the R.T. is not adopted by Meyer or Alford, and is scarcely an improvement upon the T.R. There can be no reasonable doubt that , raised up, means here, as in Act 13:44, raised from the dead. Observe with what skill the apostle speaks of the resurrection of Jesus Christ as the fulfillment of God’s promise to their fathers, which it was to be presumed they were anxiously expecting. The second psalm. Many manuscripts and editions have, “the first,” because the first psalm was often reckoned not numerically but as an introduction to the whole book, so that the second psalm was numbered as the first. This is probably the reason why the eighteen psalms as reckoned by the Jews include Psa 19:1-14., though Joshua ben Levi explains it by the rejection of the second psalm, on account, no doubt, of its testimony to Messiah as God’s begotten Son. But the rabbins generally acknowledge the application of this psalm to Messiah (Lightfoot, ‘Exercit. on the Acts’). Thou art my Son, etc. This application of the second psalm to the Resurrection is best explained by Rom 1:4. The reference in both passages to David is remarkable (Rom 1:22, Rom 1:23). Christ, who was begotten of the Father before all worlds, was declared before men and angels to be the Son of God, when he was raised from the dead in the power of an endless life.

Act 13:34

Hath spoken for said, A.V.; holy and sure blessings for sure mercies, A.V. No more to return to corruption. This is added to show that Christ’s resurrection was a final victory over death; not like that of Lazarus, or the Shunammite’s son, or Jairus’s daughter, but, as St. Paul himself says (Rom 6:9), “Christ being raised from the dead dieth no more, death hath no more dominion over him.” Here he tells us that this eternal exemption of Christ from death was promised or signified in Isa 55:3, which he quotes from the LXX., only abbreviating the ..., into , I will give. What, then, is meant by the ? The Hebrew has , which can mean nothing else but “the sure mercies of David,” the favor and mercy promised to David in God’s everlasting covenant, well ordered in all things and sure. And in like manner, in 2Ch 6:42, means “the mercies of God to David.” And if we turn to the account of this covenanted mercy in 2Sa 7:1-29., we shall see that it comprises the setting of David’s seed upon his throne for ever (see specially 2Sa 7:12-16). In 2Sa 7:15 it is said, , “My mercy shall not depart from him.” And in the next verse his house and his kingdom are described as being , sure,” or “established for ever,” which, when applied to the personal Christ, the Son of David, manifestly implies his eternal exemption from death and corruption (see also Psa 132:4). The sense of the Hebrew, therefore, is clever and certain, and it is equally certain that the LXX. meant to represent this sense in the version here quoted by St. Paul. , though properly meaning “holy, pious,” and thence “mild” and “merciful” (, Hesych.) as applied to man, came to be applied in the same senses to God (Rev 15:4; Rev 16:5; and here and in the LXX.). Beyond doubt, therefore, the passage before us is rightly rendered in the A.V., “the sure mercies of David;” the plural, , represents the of the Hebrew. Clemens Alex. (quoted by Schleusner) uses it in the same way for “mercies or “benefits:” : “For how many mercies are we indebted to Christ!” In a similar way, the Latin pietas is used for God’s “justice” or “kindness” (‘AEneid,’ 2.536; 5.688). “Trini pulses pietatem”: “Beat at the door of God’s mercy.” Gronovius, in his note on ‘AEian. V. H.,’ 8.1, where he ascribes to the primitive sense of what is “just” and “due,” from man either to God or to his fellowman, adds, “Tribuunt quidem LXX? interpetiam Deo to_ o#sion: sod etiam tum significat quoddam quasi offcium benignitatia in heroines pios, Deo decorum.”

Act 13:35

Because for wherefore, A.V. and T.R.; thou wilt not give for thou shalt not suffer, A.V. (see Act 2:27, note); thy for thine, A.V. It is remarkable that St. Peter and St. Paul should both quote this sixteenth psalm, and use precisely the same argument.

Act 13:36

In his own generation served the counsel of God for served his own generation by the will of God, A.V. Many good commentators construe the words as the R.T. does, only some, instead of in his own generation, render “for,” i.e. for the good of, “his own generation.” But the A.V. is the most natural division of the sentence, and gives the best sense, only the punctuation should connect the words “by the will of God” with “fell on sleep.” There is an allusion to 2Sa 7:12 and 1Ki 2:1-46 :l, 10, and it is intimated that God was still caring for David in his death. But there was this vast difference between David and Christ. David had a work to do limited to his own generation, and when that work was done he died and saw corruption. But Christ had a work to carry on for eternal generations, and so he rose and saw no corruption.

Act 13:37

Raised up for raised again, A.V., , “raised from the death of sleep, as Act 5:30; 1Co 15:42-44; 2Co 4:14; Eph 5:14, etc. The two words ( and ) are combined in Act 12:7. is “to arouse,” or “awaken;” , to “make to get up.” Or in the passive to be “awakened,” and in the neuter, , to get.

Act 13:38

Brethren for men and brethren, A.V., as before, Act 13:26 and Act 13:15; proclaimed for preached, A.V.; remission for the forgiveness, A.V.

Act 13:39

Every one that believeth is for all that believe are, A.V. Here, then, is the great gospel message of grace, “the gospel of the grace of God,” as St. Paul speaks in Act 20:24; the proclamation, consequent upon the death and resurrection of the Lord Jesus, of a free and full forgiveness of sins to all that repent and believe the gospel (Act 20:21); see Act 2:38; Act 3:19; Act 4:12; Act 5:31; Col 1:14, etc., and Mat 1:21; Luk 1:77. Note, too, how adroitly the apostle points out the superiority of the gospel which he was preaching to them over the Law, and the pre-eminence of Christ over Moses.

Act 13:40

Spoken for spoken of, A.V.

Act 13:41

If one for though a man, A.V. “Though” best expresses the and the of the Hebrew. The passage is quoted nearly verbatim from the LXX. of Heb 1:5. The difference from the Hebrew arises from the LXX. having read in their copy , proud, arrogant men (), for , among the heathen, as is clear from their rendering the Hebrew , in Hab 1:13 and Hab 2:5, by the same word ( and ). The rendering , and perish, for the Hebrew , is not so easily explained. The two best explanations seem to be

(1) that the LXX. read instead of the present order of the words, and so rendered the first word , wonder, and, taking the next word from another root, , rendered it , perish;

(2) that, reading the words in the same order in which they now stand in the Hebrew text, they rendered the first , or, with the intensive addition, , and took the second in the sense it has in Arabic, “to be altered” or “changed for the worse,” and expressed it by , meaning” change countenance from fear and astonishment.” And in favor of this explanation the use of in Mat 6:16 (“they disfigure their faces”) is quoted (see Rosenmuller on Hab 1:5). St. Paul took the LXX. as he found it. Perhaps he saw signs in some of that unbelief and perverse opposition which afterwards broke out (verse 45), and so was led to close his sermon with words of awful warning.

Act 13:42

And as they went out for when the Jews were gone out of the synagogue, A.V. and T.R.; they for the Gentiles, A.V. and T.R.; spoken for preached, A.V. They besought. The R.T. is that of Chrysostom and the best manuscripts, and is adopted by Meyer, Olshausen, Lange, Afford, Bishop Wordsworth, the ‘Speaker’s Commentary,’ etc. There is a difference of opinion as to who is meant by they. The simplest explanation is that they means Paul and Barnabas, who went out of the synagogue before the formal dismissal of the congregation; and, as they were going out, received an invitation to repeat their instruction on the next sabbath.

Act 13:43

The synagogue broke up for the congregation was broken up, A.V.; the devout for religious, A.V.; urged for persuaded, A.V. This verse manifestly describes something subsequent to the event recorded in the preceding. The congregation had asked Paul and Barnabas, perhaps through the ruler of the synagogue, to return next sabbath. But when the congregation broke up, many Jews and devout proselytes followed Paul and Barnabas to their own house and received further instructions and exhortation to continue in the grace of God. No doubt Barnabas had his full share in this more private ministry of exhortation (Act 4:36, note, and Act 11:23). (For the meaning of “to continue in the grace of God,” see Gal 5:4.)

Act 13:44

Sabbath for sabbath day, A.V.; almost the whole city was gathered for came almost the whole city, A.V. We may suppose that as many as could crowded into the synagogue, and that a multitude stood outside in the street.

Act 13:45

Jealousy for envy, A.V.; contradicted the things for spake against those things, A.V.; and blasphemed for contradicting and blaspheming, A.V. and T.R. Jealousy. Neither word exactly expresses the . The indignation of Act 13:17, A.V. (where see note), is nearer the sense; though jealousy of the influence of the two strangers may have entered into the fierce passion which was stirred up in the Jewish mind, as well as jealousy for their own religion, which they saw was being superseded by the doctrine of Paul.

Act 13:46

And for then, A.V. and T.R.; spake out boldly for waxed bold, A.V.; be for have been, A.V.; seeing for but seeing, A.V. and T.R.; thrust for put, A.V.; eternal for everlasting, A.V. Spake out boldly. Observe that Barnabas as well as Paul resented the unseemly opposition of the Jews. It was necessary. The necessity arose from the command of Christ (Luk 24:47; Act 1:8; Act 3:26). It is in accordance with this purpose of God that St. Paul says of the gospel that “it is the power of God unto salvation to the Jew first, and also to the Greek” (Rom 1:16). Compare, too, our Lord’s saying (Mat 15:24) and the woman’s reply (ibid. 27). In point of fact, this had been the practice of Paul and Barnabas no less than of Peter, and was the very motive that had brought them to Antioch. Lo, we turn to the Gentiles. These were, indeed, bold words to speak in a Jewish synagogue; the speakers had doubtless sought courage from the Holy Ghost (see Act 4:29).

Act 13:47

For a light for to be a light, A.V.; the uttermost part for the ends, A.V. The quotation is from the LXX. (Cod. Alex.) of Isa 49:6. Compare the frequent quotations by St. Paul from Isaiah in Rom 15:1-33. The additional words which appear in the LXX., , have no counterpart in the Hebrew, and are probably corrupt. The application of the passage is, God declared his purpose by Isaiah, that his Servant Messiah should be the Light and Salvation of the Gentiles, and we are commissioned to give effect to that purpose by our preaching.

Act 13:48

As for when, A.V.; God for the Lord, A.V. and T.R. As many as were ordained to eternal life believed. This can only refer to the predestination or election of God, viewed as the moving cause of their faith (comp. Eph 1:4, Eph 1:5, Eph 1:11, Eph 1:12; Php 1:6; 2Ti 2:9; 1Pe 1:2. See the Seventeenth Article of Religion).

Act 13:49

Spread abroad for published, A.V. As the persecution after the death of Stephen led to the preaching of the Word in Judaea and Samaria and beyond, so here the contradiction and opposition of the Jews led to the free preaching of the gospel for the first time among the heathen population of Pisidia.

Act 13:50

Urged on for stirred up, A.V.; the devout women of honorable estate for the devout and honorable women, A.V. and T.R.; stirred up a for raised, A.V.; cast them out of their borders for expelled them out of their coasts, A.V. Urged on (). The word only occurs here in the New Testament, and is not common elsewhere. The devout women of honorable estate: is, literally, well-formed; then decent, becoming; and then honorable, well-to-do (comb. Act 17:4, ). See Mar 15:43, where Joseph of Arimathaea is described as , “an honorable counselor.” The devout women ( ) were the Gentile proselytes who worshipped God, as in Mar 15:43. So of Lydia (Act 16:14), and of “the devout Greeks” (Act 17:4, Act 17:17; Act 18:7). The chief men ( ), as in Act 17:4

Act 13:51

They shook off the dust, etc.; according to the Lord’s injunction (Luk 9:5; comp. Act 18:6). And came into Iconium; a distance of about sixty miles south-east, a five days’ journey (Renan). Iconium lay on the high road from Antioch in Syria to Ephesus. It is now called Cogni, and has a population of nearly thirty thousand souls. Iconium is assigned by Xenophon to Phrygia; by others to Pisidia; and again by others (Cicero, Strabo, etc.) to Lyeaonia. At this time it was the capital of a separate tetrarchy (Lewin, ‘Saint Paul’), but Renan calls it” the capital of Lycaonia”.

Act 13:52

And the disciples, etc. Nothing can be more beautiful than this description. In spite of the persecution, in spite of the danger, in spite of the banishment of their teachers, the disciples were filled with joy and with the Holy Ghost (see 1Th 1:6; Heb 10:34). With regard to this important incident at Antioch, Renan observes on its powerful influence in turning St. Paul’s mind more decisively to the conversion of the Gentiles as the great object of his apostleship. He adds, “The character of that great soul was to have a boundless power of expansion. I know none to be compared with it in respect of its inexhaustible freshness, its unlimited resources of will, and readiness to make the most of every opportunity, except that of Alexander the Great?

HOMILETICS

Act 13:1-15

The invasion of heathendom.

It has been well remarked that Antioch was the true center of direct missions to the heathen world. An Ethiopian eunuch, and a Roman centurion, had indeed been gathered into the fold of Christ. But they were both closely connected with the land of Judah, and their conversion had not led to any further extension of the gospel of Christ. At Antioch the seed of Christian truth first fell in abundance upon heathen soil; from Antioch first went forth the preachers of the gospel with the express purpose of disseminating it among the nations of mankind. It is a deeply interesting study to mark the various steps by which the providence of God brought about this great event. There was first the molding of the great soul of Saul into a fitting instrument for this momentous ministry by the circumstances of his conversion. The tenderness of heart caused by the memory of his persecution of the Church of God; the gradual loosening of the ties which bound him to the Jews’ religion, through the bigotry, the distrust, and the repulses of his Jewish countrymen, which drove him from Jerusalem; the friendship of the kind and sympathetic Barnabas; his enforced retreat to his native Tarsus, within easy distance of Antioch;these were the preparatory steps by which God was bringing about his great purpose. Then, as the work grew among the Gentiles, Barnabas was sent to Antioch by the Church of Jerusalem; thence, needing more help, he went to Tarsus and sought Saul and brought him to Antioch. Then followed a full year’s ministry in that great heathen city. That year brought a rich experience of things sad and of things joyful; experience of heathen darkness, experience of God’s grace; widening knowledge of the thoughts, the wants, the misery of heathenism; deepening knowledge of the power of a preached gospel; a further loosening of the strait bands of Judaism as lettering Christian liberty. And then, when the ground was thus prepared, came the direct call of the Holy Ghost, “Separate me Barnabas and Saul for the work whereunto I have called them.” And what a work it was! It requires some knowledge of the degradation of human nature as manifested in all the vileness of the voluptuousness and impostures of the East, in the incredible and growing flagitiousness of the once noble Roman character under the shameful profligacy’s of the empire, and of the general spread of vice, oppression, and cruelty in the Roman world, to take a just measure of the work to which Barnabas and Saul were called. It was a work of hopeless difficulty if measured by the strength of man; it was a work of incalculable importance if measured by its world-wide influences and resultsa work than which no greater has ever been undertaken either by man or for man. To revolutionize the whole relations of man with God; to upset and root out all the old thoughts of the whole world concerning God and the service of God; to give a new direction to man’s thoughts about himself, about his duty, and about eternity; to transform human life from sin to holiness; and to do all this by the power of words,was the task given to Barnabas and Saul. And they did it. That we know and love God; that we believe in Jesus Christ for the remission of our sins; that we live righteous lives; that we have a good hope of the resurrection to eternal lifeis the fruit of the mission of Barnabas and Saul. They invaded heathendom with the sword of faith, and heathendom fell before their onslaught. O God, raise up in our days such soldiers of the cross that all the kingdoms of the world may become the kingdoms of the Lord and of his Christ!

Act 13:16-41

The New Testament in the Old.

The expositions of the Scriptures of the Old Testament by the writers and speakers of the New Testament are worthy of our deepest attention, Not only do they draw out from those Scriptures particular instruction which of ourselves we should never, perhaps, have found there, but they supply us with irrefragable proofs of the unity of purpose which ordained the long sequence of events themselves, through many centuries, and also ordained that a faithful record of them should be preserved in the sacred archives of the Jewish people. There is probably no evidence of more overwhelming power of conviction, when once it is grasped, that the Scriptures are from God, and that they are a revelation of the very mind of God, than that which is supplied by the continuity of events whose historical truth rests upon a solid basis, and whose meaning and purpose receive their only and full explanation in another set of events whose basis of historical evidence is no less firm and solid than the former. This double testimony to the truth of the gospel, supplied by the direct evidence of those who went in and out with the Lord Jesus, on the one hand, and by the prophetic preparation for those events, and the significant types of them, exhibited centuries before, on the other hand, together form a moral demonstration which, when apprehended, is simply irresistible. It is this which gives such force to those apostolic and other sermons which are recorded in this Book of the Acts. In this sermon of St. Paul’s we have the election of Israel to be the people of God, their redemption from Egyptian bondage, their planting in the land of Canaan according to God’s promise, first held up to view. Could any one deny the truth of those events? Were not the Jewish people still in actual possession of the land of Canaan? Living in the midst of heathens, were they not, and were not they alone, worshippers of the true and living God? Did they not possess the sacred oracles? And if they went back century by century, did they not come to the time when the seven nations of Canaan possessed the land, and when their fathers dispossessed them of it? If they went further back still, was there not the Egyptian bondage described in their ancient records, living in their traditions and sacred songs, engraved in the monuments and annals of Egypt? Yes; God had dealt with them as he had dealt with no other people. They were the children of miracle, the heirs of Divine promises, the depositaries of a Divine plan, the ordained instruments of a great and eternal purpose. Every page of their history proved it, as that history was slowly unfolded in the course of successive ages. And the purpose itself was partially revealed from time to time. Let them bethink themselves of David and his throne; his humble origin, and his exalted power; the hand which raised him, the promises which surrounded him, the expectations which clung to his name. Did he not live in the hearts and hopes of the people through ages of oppression and wrong? Did not his name still glow on the page of prophecy, as the heir of mercy, as the future prince of Israel, as the founder of Israel’s glory? What did all these things mean? What was the hidden truth that swelled and was ready to burst under all these images? What was the womb of time so big with in the days which had come upon them? There was an answer, and one only answer, to these questions. The history of their fathers was explained by one and only one fact, and that was the birth of Jesus Christ, of the seed of Abraham and of the lineage of David, to be the Savior of Israel, and not of Israel only, but also of the whole world. And he Paul was there to tell them of Jesus Christ: how he was born in the city of David; how John the Baptist bore witness of him; how in him was fulfilled all that was written in the Law of Moses and in the prophets, and in the Psalms, concerning the Christ that should come. Let them turn to those prophets and to those Psalms, and see what was there written concerning the sufferings of Christ and the glory that should follow. It had all been fulfilled. The Man of sorrows had been despised and rejected; his hands and his feet had been pierced on the tree; they had parted his raiment among them and cast lots upon his vesture; he had gone to the grave and to hell; he had risen again and seen no corruption; his old companions had seen him many days after his resurrection; they had eaten and drunk with him, and in their sight he had gone up to heaven. What further proof could they have that he was very Christ, the promised Savior, the Son of David, of whose kingdom there should be no cud? Let them believe in him, and he would justify them from all their sins. Let them not by their unbelief bring upon themselves the curse denounced by the prophet upon the despisers of God’s Word. Thus it was that the fulfillment in the New Testament of all the types and promises of the Old was as the seal of God to the truth of both. The testimony of nearly two thousand years, in which words, deeds, persons, things, events, pointed with steady consistency to one Person that should come, was all concentrated upon Jesus Christ, who did come in the fullness of time. And the 1850 years which have elapsed since Jesus rose again have added their testimony, too, to all that went before. So that our age will be altogether without excuse if, shutting its eyes to the light of truth, it rejects the Son of God and misses the great salvation which he has brought to our sinful and fallen world.

Act 13:42-52

The savor of death and of life.

We have here a memorable example of the same gospel being a savor of life to some and of death to others, according to the reception given to it in the heart of the hearers. Here was a mixed congregation of Jews and proselytes and Gentiles. They had all the same advantages; they all heard the same gospel at the mouth of the same preacher. Some, when they heard, believed; a hunger sprang up in their souls to hear and to know more of the salvation of God. They followed the preachers out of the synagogue; they hung upon their words; they listened to their exhortations. The next sabbath found them in the synagogue again. We can imagine that the pressing thought in their hearts was, “What must I do to be saved?” We can imagine how they struggled out of the darkness into the light of Christ; how the new message of redeeming love and justifying grace kindled new thoughts in their inmost souls; how they followed the words which led them till they found peace and life in Jesus Christ. The gospel was to them “a savor of life unto life.” But others heard and believed not. Their conscience was not pricked with sin; their souls were not moved by the love of God; they did not yearn after more light, more knowledge of the glorious Lord; they were not humbled before the cross; but their self-love was wounded, their pride was aroused, jealousy and hatred were kindled within them at the success of the gospel. They spurned the truth which would lower their importance; they scorned the light in which their own glory would grow pale; they hated the goodness before which their own goodness withered into sin. They knew Christ only to contradict him; they knew his Word only to blaspheme him. The gospel of God’s grace had come to them, but their last state was worse than the first. The gospel was to them “a savor of death unto death.”

HOMILIES BY W. CLARKSON

Act 13:1-3

An illustrious Church.

Antecedently it might have been expected that the Church of Jerusalem would prove to be the most influential and illustrious of all Christian communities, and that from all lands and ages men would look back to it as the most potent factor in the early history of “our holy religion.” But in this respect it must give place to “the Church that was at Antioch.” This community was remarkable for four things.

I. ITS HUMAN COMPOSITION. (Act 13:1.) Great names have been entered on the rolls of many Churches; but very few indeed, if any, could compare with the list which included the names of Barnabas and Saul, as well as that of a man (Manaen) who was the foster-brother of Herod Antipas. A Church is influential, not only according to the number of souls it can count in its communion, but according to the character of the men who are included in its ranks. A Church which can win and can train and send forth a most useful minister, or a most successful missionary, or a most powerful writer, may do a work which, in the balances of Heaven, weighs more than that of another which has five times its number on the lists. Nowhere more than here does quality, character, spiritual worth, tell in the estimate of truth and wisdom.

II. ITS DIVINE INDWELLING. The Church at Antioch had “prophets and teachers” (Act 13:1). This statement implies that there were those amongst the brethren who received occasionally such Divine impulse that they spoke under the consciousness of his inspiration. And to them, or to one of them, the Spirit of God made known the Divine will that they should set apart two of their number for special work (Act 13:2). Evidently this Church was one in which, as in a temple, the Holy Ghost dwelt. The fact of the indwelling of the Spirit is not, indeed, anything which is itself remarkable; for no Church of which this cannot be said is worthy of its name. But of “the Church that was at Antioch” this was strikingly and eminently true, if we may take this short passage of its history as of a piece with the rest.

III. ITS RELIGIOUS ACTIVITY. We know that Barnabas and Saul “taught much people” (Act 11:26); the work of evangelization went on actively at, Antioch. We may gather from our text”they ministered to the Lord, and fasted”that the Church was diligent in its devotions; not only worshipping when it was convenient and agreeable to the flesh, but to the extent of self-denial: twice in two verses we read of the members fasting (Act 13:2, Act 13:3). Fasting, for the sake of fasting or with a view of pleasing Christ, is not enjoined, and both the words of our Lord and the genius of his religion discourage rather than encourage it. But we shall undoubtedly do well to pursue our work and to maintain our worship”ministering unto the Lord”up to and within the line of self-control and even self-denial; not only not giving the reins to our bodily cravings, but checking these and restricting ourselves beyond that which is positively demanded, if by so doing we can worship God more spiritually or work more effectively for our fellows.

IV. ITS OBEDIENT ENTRANCE ON AN APPARENTLY HOPELESS ENTERPRISE. (Act 13:2, Act 13:3.) The Church was commanded by its Lord to send two of its members on the errand of converting the Gentiles, “and they sent them away.” It was not its part to “reason why,” but to obey. Had it reckoned the likelihood of the case, dwelt on the difficulties in the way of success, measured the might and number of its adversaries, weighed the strength of two Jews against the learning, the prejudice, the military forces, the material interests, the social customs, the evil habits, the inwrought unrighteousness of a bitterly and even passionately hostile world, it would have hesitated, it would have refrained. But it did not measure these things. It heard the sovereign sound of its Divine Leader’s voice, and it proceeded unquestioningly to obey. It “sent them away.” And they went forththose two menunpracticed in the wiles of the world; poor; unarmed; unequipped with any forces which, on mere human lines, could avail anything; determined to preach a doctrine which would be received with the haughtiest contempt, which would clash with men’s strongest interests and smite their most cherished sins;they went forth, with the confidence of the Church behind them (Act 13:3), with the hand of the Lord upon them, with the hope of his welcome and his reward before them. It was a splendid action of an illustrious Church, and the nearer we can approach it in our own times and in our own communities, the dearer shall we be to our Master and the greater service shall we render to our race.C.

Act 13:4-13

Forwardness and frailty.

The two leading points in this passage are the forwardness of Bar-jesus and the frailty of Mark. But there are other incidental lessons which spring up by the way. We may learn as we pass:

1. That good work for others comes home with a blessing before long. Some of the scattered Christians were men of Cyprus, “who, when they were come to Antioch, spake unto the Greeks” (Act 11:20); and here are men from the Church which the Cypriots helped to form coming to evangelize Cyprus (verse 4). “Give, and it shall be given unto you.”

2. That the success of any great work is not to be measured by the fruit of the first endeavor. We read that “when they were at Salamis, they preached the Word of God in the synagogues” (verse 5); but we do not read of any conversion, to the faith. It is fair to infer that their earliest attempt was, if not disappointing, far from a marked success; but they were not daunted thereby.

3. That it is well worth while for youthful aspiration to attend on mature and established piety. “They had also John to their minister” (verse 5). Mark may have been little more than the courier of the apostles, but it was no mean service he was rendering the Church and the world if he did his duty thus.

4. That when religion is cast out superstition is sure to enter. Where God is unhonored the people will resort to the “sorcerer” (verse 6), the soothsayer, the spiritualist, etc.

I. THAT MAN MAY DEPART SO FAR FROM RECTITUDE AS TO DELIBERATELY FALSIFY THE TRUTH OF GOD. (Verses 5-8.) “Wilt thou not cease to pervert the right ways of the Lord?” Here was a man who, for the purpose of retaining a lucrative position, was determinately opposing the truth. Many have been his predecessors and many his successors, who have not scrupled to “fight against God,” to act in such a way that they have made what they knew to be right seem to be wrong, what they knew to be wholesome and helpful seem to be injurious; they have twisted round and perverted the right line of heavenly wisdom; they have not only “called good evil and evil good,” but striven, for some base motive, to make it seem thus in the eyes of men, resolutely and wantonly deceiving them.

II. THAT THE TIME COMES FOR BURNING INDIGNATION AND STRONG INVECTIVE, “O full of all subtlety and all mischief, thou child of the devil, thou enemy of all righteousness!” (verse 10). It is not often allowable for men to speak thus to one another. As a rule, we must follow the example of the archangel, and instead of “bringing a railing accusation, say, The Lord rebuke thee.” But there are occasions when we do well to be angry, when we should rather sin by not being righteously angry than by even passionate indignation. When men are palpably ruining others in order to fill their own treasury, undoubtedly keeping others out of the kingdom in order to secure their own base objects, it is not only permissible but laudable to let our holy indignation boil over in scathing condemnation and rebuke.

III. THAT JUDGMENT HAS ITS PART TO PLAY IN THE DIVINE ECONOMY. (Verse 11.) It was, of course, only in virtue of the inspiration under which he was acting (see verse 1) that Paul pronounced this judgment on Elymas. It was a very unusual occurrence. Our Lord himself never, so far as we know, used his almighty power to punish a human being; with the exception of the banning of the fig tree, all his works were those of beneficence. Yet we need to remember that judgment is a part of his whole system. He does condemn and smite. The storm uproots the tree; the locusts lay bare the fruitful field; disease paralyzes the human form; death does its closing work; spiritual blindness darkens the mind and spiritual hardness encrusts the soul,-at his holy and awful bidding. The pleasant theories of the universe, which leave judgment out of the account, are fair enough to look at, but they are not true; they arc false to the facts of the case as these meet us in many forms and in every sphere of human life.

IV. THAT THE BEST HUMAN SURROUNDINGS WILL NOT ENSURE SPIRITUAL STEADFASTNESS. (Verse 13.) We might have thought that the presence of such men as Barnabas and Saul would have ensured the stability of John Mark; but it did not. Though under the influence of one man whose unswerving devotedness to Christ has never been surpassed, he yielded to his inclination to return home rather than brave the hazards and endure the privations of missionary work in Asia Minor. Nothing will secure our spiritual steadfastness but the indwelling of Divine power. We must abide in Christ that he may abide in us by his Spirit. It is only when we are “strengthened with all might by his Spirit in the inner man,” when we are “strong in the Lord and in the power of his might,” that we are really safe and secure. “When I am weak, then am I strong.”C.

Act 13:14-41

The Christian faith.

The Apostle of the Gentiles goes first to the synagogue of the Jews (Act 13:14). This partly, perhaps, because he would be most at home there and find a readier audience (Act 13:15); partly in accordance with the words of the Lord (Luk 24:47). At liberty to speak by the courtesy of his countrymen, Paul preached the discourse which we have in the text concerning the faith of Christ. He shows

I. ITS BASIS IN HISTORICAL FACT. (Act 13:17-22, Act 13:31.) It is a matter of history. That history commences with the call of Abraham and the redemption of Israel from the bondage of Egypt (Act 13:17); it includes the life in the wilderness (Act 13:18) and the early years in the land of promise (Act 13:19, Act 13:20); it contains the choice of a monarchy (Act 13:21) and the elevation of David (Act 13:22). From beginning to end, the faith of Christ rests on the solid ground of established facts; it does not depend on dreams and visions, nor on logical deductions or intuitions of the human reason; it is built on well-attested facts; “That which we have heard, that which we have seen with our eyes, which we have looked upon, and our hands have handled, that which we have seen and heard declare we unto you” (1Jn 1:1-8). Not “cunningly devised fables,” but facts of which truthful men were “eye-witnesses” (1Pe 1:16), are the material on which Christian doctrine rests.

II. ITS CULMINATION IN A LIVING ONE. (Act 13:23-37.) “God raised unto Israel a Savior, Jesus (Act 13:28); One of supreme rank and majesty, whose shoes the great Baptist was “not worthy to loose” (Act 13:25); One slain by his own people, but raised from the dead by the favor and the power of God (Act 13:27-30); One whose immortality is the fulfillment of the Divine word (Act 13:32-37). In Christianity everything gathers round, centers in, Jesus Christ himself. We are not compelled to subscribe to certain profound propositions, nor to conform to a number of minute requirements either in domestic or social life or devotional habit; we are desired to accept a once-crucified and now risen One”a Savior, Jesus”as the almighty Savior, living Lord, Divine Friend, he offers to be to us all.

III. ITS CARDINAL DOCTRINE. (Act 13:38, Act 13:39.) “Through this man is preached unto you the forgiveness of sins;” “By him all that believe are justified,” etc. There can be no real religious life without the conscious enjoyment of God’s favor; and this cannot be attained until sin has been forgiven. The initial step into the kingdom of God is, therefore, the remission of sins, the justification of the sinner before God. This is the cardinal doctrine of the gospel of Christ; “This [he said] is my blood of the new testament, which is shed for many for the remission of sins” (Mat 26:28). There may come times when this doctrine will be neglected, but to it mankind will continually return; for it is the sense of sin and the consciousness of condemnation which stand between the soul of man and its heritage in God, and it is the forgiveness of sin and the justification of the sinner which open the gates of the kingdom of peace, of joy, of eternal life.

IV. ITS GLORIOUS COMPREHENSIVENESS. “Men of Israel, and ye that fear God, give audience” (Act 13:16; “Children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent” (Act 13:26); “By him all that believe are justified” (Act 13:39). Already the old and narrowing traditions had been broken; already the strong prejudices had melted away; already the hearts of men had been enlarged, and Gentiles and Jews were invited to believe and to be saved. As missionary work proceeded, and as more light from heaven broke in, the world-embracing thought of God became clearer and fuller to the minds of men.

V. THE URGENCY OF ITS CLAIM. (Act 13:40, Act 13:41.) A most sad succession of stepsdespisewonderperish; but one that has been taken by thousands of the children of men. We cannot oppose ourselves to a “great salvation” without being bruised and broken by our folly (Mat 21:44). The height of blessedness and dignity to which we rise if we accept a Divine Savior marks the depth of shame and woe to which we fall if we reject him.C.

Act 13:42-52

Ministerial success.

I. THAT IT IS A REAL MINISTERIAL GAIN TO EXCITE RELIGIOUS INQUIRY. (Act 13:42-44.) It was a considerable success to have called forth the interest of the Gentile audience, so that they begged to hear the same truths stated again (Act 13:42). It was the beginning of “the grace of God” in their hearts (Act 13:43); it resulted in the excitement of still more extensive inquiry, so that “the whole city” was agitated and solicitous (Act 13:44). We may thank God for the commencement of religious life, for the sprouting of the seed, for the first signs of spiritual awakening; we need not hesitate to ascribe this to the hand of God on the heart of man.

II. THAT SUCH AWAKENING MUST BE FAITHFULLY FOLLOWED UP BY THE CHRISTIAN TEACHER. Paul and Barnabas “persuaded them to continue,” etc. (Act 13:43). We must not only plant, but water (1Co 3:6). We should watch for the first signs of religious earnestness, and promptly follow up what has been wrought by wise, earnest, devout encouragement.

III. THAT THE CHRISTIAN TEACHER SHOULD AVAIL HIMSELF OF EVERY PROVIDENTIAL OPENING. (Act 13:45-47.) The rejection of the gospel by the Jews might have led some half-hearted missionaries to abandon their work. But to those who were here at work it simply acted as an incentive to go forth into a wider field. They took the shutting of one gate to mean entrance through another; the blocking of one way to prove that the finger of God was pointing in another direction, where more ground was to be cultivated and larger harvests were to be reaped. So must we strive to gain good from apparent evil, and look on every adverse event as showing us what other and what better thing our Master would have us do.

IV. THAT GOD‘S WORK WILL BE WROUGHT IN SPITE OF MAN‘S ENMITY, AND EVEN BY MEANS OF IT. The violent and determined opposition of the Jews (Act 13:45) led the apostles to a conclusion in favor of more extensive Christian labor earlier than they could otherwise have reached it. The language of Paul (Act 13:46) indicates no little tension of feeling. The enemies of the truth urged onward the chariot of the kingdom, and it rolled forward at full speed. And the fervent words of the apostle met with a prompt and earnest response (Act 13:48); the Gentiles “glorified God,” and many of them yielded an intelligent, saving faith to the truths presented. So much of centrifugal force was there in the enmity of the Jews that the. gospel was carried far and wide, and “the Word of the Lord was published throughout all the region” (Act 13:49). A happy thing it is for us that often “vaulting ambition o’er leaps itself and comes down on the other side,” that the wrath of man does occasionally and incidentally work the righteousness and grace of God, that the industry of evil builds up the walls it is seeking to undermine.

V. THAT MINISTERIAL SUCCESS IS CERTAIN TO BE DASHED WITH SOME DISAPPOINTMENT, and that the Christian teacher must mingle reproach with invitation (Act 13:50, Act 13:51).

VI. THAT FAITHFUL WORK MAY FILL THE MINISTER OF CHRIST WITH HOLY JOY. (Act 13:52.) There is a gladness, an exultation, which may find a home in the teacher’s heart which is not holy, and when it cannot be said that he is “filled with joy and the holy Ghost;” that is, when he is congratulating himself with a satisfaction that is selfish, earthly, unspiritual. But when his joy is pure, disinterested, Christian; when he rejoices because Christ is being honored and men are being raised and blessed, then is his heart happy with a joy with which the Holy Spirit is closely associated, and which “sanctifies and satisfies the soul.”C.

HOMILIES BY E. JOHNSON

Act 13:1-3

Ordination of Barnabas and Saul.

I. THE TRUE WEALTH OF A CHURCH. There were prophets and teachers at Antioch. Nothing is said about its wealth in money, only about its wealth in men. A religious community may possess splendid buildings, wealthy members; may command amply all the external appliances of worship and work; but unless it has men, it has not strength. Intelligence and enthusiasm, piety and genius, constitute the true forces of the Church. Without these, it is feeble with all its worldly resources; with these, it is mighty in poverty.

II. THE CONSECRATION OF THE FIRST MISSIONARIES.

1. It was preceded by prayer and fasting. The moderation of the body gives freedom and clearness to the judgment. There is nothing artificial in the true proceedings of spiritual man. The bodily and the spiritual life cannot be both affirmed at the same time. In denying the body we affirm the Spirit. In casting off the weights of sense we rise into the purer air.

2. It was accompanied by laying on of hands. “Order is Heaven’s first law,” and in the Church “let all things be done decently and in order.” The act marks peculiar selection out of the mass of men, and for special and peculiar ends of work. From Antioch in its strength and spiritual prosperity went forth the first missionaries. This is an example. When we are full of thought we long to speak or otherwise give it to the world. When the fire burns within the soul the tongue cannot be mute. In like manner, a vigorous Church will be a missionary Church; the falling off of missionary interest is a symptom that we have less hold upon the truth or have lost the fullness of love from the heart.J.

Act 13:4-12

The mission in Cyprus.

I. THE FALSE PROPHET. Bar-jesus may stand as the type of one class of foes with whom Christianity has to contend. He is described as a “mage” and a “false prophet.” It appears that he gave himself the title of Elymas (to which word the modern Turkish ulema corresponds)”wise man” par excellence. The essence of the magic calling is the pretension to override the laws of nature and providence in obedience to the wishes and fantasies and caprices of the individual. It would make imagination and feeling the test of truth and right, rather than the fixed truth and Word of God. The spirit of this false prophet is seen in his attaching himself to the proconsul, as the parasite attaches itself to the sound life, and in the endeavor to divert him from Christianity. Here is a test of the false spirit in the teacher. If we really love the truth and possess it, we have no desire to divert the course of argument from other minds. The more light and discussion, the better for the truth. Suspect the man who tries to silence another by clamor or prejudice the ear of the audience against him.

II. THE TRUE APOSTLE. Paul had been “sent by the Holy Spirit,” and now he is filled by the “Holy Spirit.” This gives him boldness and directness in dealing with the impostor.

1. There are times when denunciation may be used by the servant of Christ; for there are times when evil, stripped of its disguises, is manifest, and no terms can be held with it. And the denunciation of the apostle points to the secret root of evil in the false prophet’s life, and which poisons all his teaching. There is craft, guile, the design to deceive Others for private ends. Then there is a certain lightness and recklessness of conduct connected with this, denoted by a peculiar Greek word (radiourgia). The false teacher will respect no truth and no sanctity which stands in the way of his objects and ends. Such a man may well be called a “child of the devil.” The idea of the devil is that of an accuser or slanderer; and the false prophet will stick at no lies to serve his ends. He is the foe of all that is good, and must he; for the good and right, resting on the principle of truth, is deadly opposed to him, the living lie. He is the perverter of the Lord’s straight ways. While the servants of God proclaim, in the words of the ancient prophet, the leveling of inequalities and the making of the crooked straight, the object of the deceiver is to twist the straight into crookedness, and bring back old chaos and disorder. Such are the arrows of denunciation launched at his head; such, in brief words, are the traits of the deceiver, drawn by the firm hand of the apostle.

2. The occasional revelation of Divine judgment against the ungodly. Such acts as that of Paul, in virtue of a Divine authority, in their occasional character, reveal a general principle of judgment. “The hand of the Lord is upon thee,” not to strengthen and to illuminate, but to weaken and to deprive of light. The unused or misused sense decays. “From him that hath not shall be taken even that which he hath.” If we use not our intelligence in the cause of truth, we cannot expect to retain it in its clearness. And if our conscience is not guided by love, it will become darkened. And if the light within becomes darkness, how great is that darkness i At the same time, mercy mingles with judgment. It is for a season only, that the opportunity for reformation and repentance may be given, and blessed the suspensions of activities which we have misused, if, in the enforced silence and privation, we are led to reflection and back to God.

III. CONVERSION FOLLOWS THE MANIFESTATION OF THE TRUTH. The fall of error means the establishment of a conviction in the mind. The overthrow of a lie delights the spirit, which is made for truth. Falsehood tempts and enthralls when it appeals to cur passions; let the falsehood be exposed, and spiritual emancipation follows. Fear and astonishment are often the means God employs to break up the fatal slumbers of the soul. They are like volcanic forces, which prepare for the working of the genial forces of nature. Every conversion implies in the subject of it the knowledge of the superiority of truth over falsehood, the presence of the soul at a moral victory. Truth in conquering us, sets us free.J.

Act 13:13-52

Paul’s missionary discourse at Antioch in Pisidia.

We are introduced to one of those synagogue scenes which are of so much interest in connection with the early progress of Christianity. Here the gospel fought its foes and triumphed by the logic of love; here the seeds were sown which sprang up to cover the world with fruit. According to the ordinary practice, the officers of the synagogue invite the strangers to address the congregation. Paul rises. His address falls naturally into parts. It resembles in general argument and tenor that of Stephen before the Sanhedrim. We may gather from it what were the great reasons which convinced and led to the conversion of the Jews.

I. THE PROVIDENTIAL COURSE OF ISRAEL‘S HISTORY.

1. There was the Divine selection of a people, not to be for themselves favorites of God, but to be his light and salvation to the ends of the earth.

2. There was the wondrous deliverance of this people out of the oppressor’s handfrom the land of Egypt. On this memory of a surpassing Divine power joined with Divine goodness, the historic Consciousness of the nation was based.

3. There was the desert discipline: the giving of the Law, the enforcement of holinesschastisement, purification, education in obedience.

4. The expulsion of the Canaanite tribes and the foundation of a settled system of government. This, too, wan a great epoch; and Israel could not refer to it without the consciousness of her high mission as a nationcalled of God to supersede the weak, effete idolatrous nations of the land, and to diffuse holier manners, purer laws.

5. The epoch of the kings. The brilliant but erring Saul; the hero David and his glorious era. Every nation has some similar or analogous points in its history on which its memory rests; landmarks of its way; prophetic moments containing the future; sowing-times for future harvests; endeavors towards an ideal. Think of our own Magna Charta, our Civil War, our Revolution, our struggle for existence, our chastisements, and our triumphs. Israel’s history is the mirror in which every nation may view its own, and trace the hand of the same world-guiding providence.

II. THE CONSUMMATION OF ISRAEL‘S HISTORY. In Jesus the line of Israel’s greatness was continued. He was of the seed of David according to the flesh. There was an echo of glorious memories in him He came to revive the kingdom of David and the ascendency of Israel, although in a far different way from that expected by his countrymen. The testimony of the Baptist was mighty in favor of Jesus. No prophet in these latter days had commanded greater reverence than John the Baptist, the great religious reformer, a preacher of repentance. Now he had distinctly waived his claims to be the Messiah, and had pointed to Jesus; had retired before him with the most lowly confession of inferiority. When we see a great man sincerely willing to take a second place in the presence of a new-comer, it is a witness of the greatest moment to the latter’s superiority. The highest human elevation of charactersuch as John’scan only bend before the Divine. “To you, then,” may Paul well say to the Jews, “and that not on the ground of my assertion, but the witness of the greatest man held in honor by you, the second Elijah, is this salvation sent, this good news delivered.”

II. THE CONDUCT OF THE SANHEDRIM TO JESUS EXPLAINED. Paul is aware that he has a great prejudice in the minds of his hearers to overcomethe great “scandal of the cross.”

1. The ignorance of the rulers. They did not understand the voices of the prophets, nor the meaning of the Scriptures constantly read in their synagogues. But their ignorance was little excuse for them. They ought to have known better. If we choose to look at facts in one light onlythat of our wishes or prejudiceswe suppress a part of the truth; and when this suppressed truth rises up from an unexpected quarter to confront us, the sense of self-condemnation cannot be overcome. The Sanhedrim saw in Jesus the embodiment of suppressed truth, and they hated him. It was like the uprising of a ghost long thought to have been laid.

2. What they could not meet with reason they tried to quell by violence. Jesus was tried, with the result of establishing his innocence. No crime, no fault, no disobedience to the Law, no rebellion against order, could be proved. Yet he was handed to the Roman governor, and his death was a judicial murder.

3. Thus prophecy was unconsciously fulfilled. A suffering Messiah had been foretold, and had now been revealed in a death of martyrdom. Behind the innocence of the sufferer and the guilt of his murderers a purpose of eternal wisdom and love had wrought and fulfilled itself. It is this insight into Divine thoughts which can alone relieve the dreadful tragedies of human passions and events. While in one point of view the death of Jesus is a scene of horror and of darkness, and the thought of it a scandal to the Jew and a folly to the Greek, in another it is a revelation of a Divine love which conquers hate and forgives even guilty ignorance, and converts a revelation of weakness into a revelation of wisdom and of power.

III. THE RESURRECTION. Without this crowning fact the rest had been incomplete. A suffering Messiah would have been a witness of the peoples’ sin; a Messiah rising triumphant over death could alone bespeak the victory of Divine love over human hate and sin. Here, then, comes the core of the message. The apostles can never forget that they are “witnesses of the Resurrection.” And this was good newsthe fulfillment of a promise made to the fathers in olden time. The apostles found in psalms and prophecies of the past which referred in the first instance to events then passing and persons then living, an ideal or prophetic element. “Thou art my Son, this day have I begotten thee;” these words, perhaps referable in the first instance to Solomon, can only in the apostolic thought be properly satisfied in Christ. And so with the other citation. The promise to continue the Divine covenant in the line of the kings is fulfilled above all in Jesus. We must recollect that the kingdom of Judah and the national life as a whole was ideal; that is, it pointed to meanings not at any time within the visible field of experience. If we grasp this thought, it may help us to understand how the apostles viewed Scripture, and how they quoted it; not so much for its literal and primary as for its spiritual and prophetic meaning. The Holy One of God was not to see corruption. But David passed away and mixed with dust. It is, then, in David’s “greater Son” that this prophecy must be fulfilled, of an incorruptible and immortal life.

IV. THE REMISSION OF SINS. Through this risen One the blessed boon is proclaimed. The life, the death, the resurrection, would be simply a grand Divine drama, an object of contemplation, a piece of magnificent poetry, were there no practical result like this flowing from it. But it means victory and release from sin. Surrender to the Divine ideal, affiance in the Anointed of God, means deliverance and peace, not to be obtained by laborious obedience to the moral or ceremonial Law. Faith is whole-hearted surrender to the Divine Object. It is not a mere act of intelligence, nor yielding of the affections, nor decision of the will; but the giving up one’s self to Christ. It is this which brings the full blessing of Divine peace upon the heart, and nothing short of this can do so.

V. FINAL WARNING. How shall men escape if they reject so great salvation? Refuse love, and wrath only can be expected. Similarly does Stephen’s speech end with a sharp note of warning. Our heart is stirred by contrasted motives. We move between two poles of emotion. To be drawn by love is to be repelled by fear. The one motive or the other may have the greater weight with different minds, or with the same mind in different moods. Let us thankfully recognize that, whether the gospel touches the chord of love or of fear, it aims at our salvation. “Save, Lord, by love or fear!”J.

Act 13:42-52

Jewish jealousy.

The result of the preaching of Paul at Antioch was the conversion of many Jews and Gentile proselytes to the Christian faith. To these the exhortation, appropriate to all new converts, was given: “Abide in the grace of God.”

I. THE GATHERING OF THE MULTITUDE. There is always some reason for the gathering of the crowd. Its fancy is easily excited. It is attracted by the wonderful and the novel. Here it was no mere sensationalism; it was the desire to hear the Word of God which drew them together. At its heart the multitude loves truth. Well it may; for it craves salvation from misery, and knows that this is to be found in truth alone. Often is the multitude deceived in thought, and mistakes sound for sense; but not for long.

II. THE RISE OF JEWISH ENVY. The causes of which are not difficult to explain. The new-comer has laid hold upon the people and gained their ear. It is at last the multitude to whom the teacher and the ruler must appeal, and from whom he must derive his influence. Popularity invites jealousy and attracts hate from the unsuccessful. Rare indeed is the magnanimity shown by John the Baptist: “He must increase, but I must decrease.” To be willing that monopoly of privileges should pass away and that all should equally share the light and the love of God, is the spirit of the gospel, which opposes Jewish exclusiveness and jealousy.

III. THE DESTINATION OF THE GOSPEL.

1. First to the Jews. Not for their own merits’ sake, but because of the promises of God, who cannot deny himself, and, despite our unfaithfulness, remains faithful. But the blessings of the gospel are freely offered to free men. They may, therefore, be rejected. In the freedom of choice lies bound- less possibility of good and boundless responsibility for evil.

2. Those who reject it are self east away. “Ye cast away yourselves, and do not think yourselves worthy of eternal life.” It is never that God thinks us unworthy of the best, but that we do not rise to seek it. Self-neglecting, as the great poet teaches, is a viler sin than self- love. We prefer our prejudices to the truth, our passions and pleasures to God’s will, the material to the spiritual and ideal good; and thus turn against ourselves in acts that are suicidal. Men shut themselves out of heaven while they shut themselves in with narrowness and contempt of truth.

3. Opportunity passes to those who are ready for it The Gentiles in their sorrow and depression, needed comfort, and greeted the good news of the love of God. The kingdom of God and the mission of the Messiah were for all who needed its blessings. The gospel is a light and a saving power in mankind. Those who are satisfied with their own state, outward or inward, will turn away from it; they cannot relish a message which implies the inward misery of those to whom it is addressed. But the sad and the sick hail it with joy, and find in it the power of God unto salvation. And the Word of God spreads over the whole land.

4. The influence of women in the diffusion of Christianity. Women can powerfully help or hinder the course of any movement in the world, especially any religious movement. Here certain feelings in their minds are appealed to, antagonistic to the gospel. It would be easy to misrepresent it. These proselyte women might say that they had learned to be religious without the gospel, and what could it do more for them? Or it might be represented that it subverted sound piety, whereas it really fulfils every noble ideal learned elsewhere. Among the proselytes to Judaism we see elsewhere that it received a warm welcome. The lesson from such incidents is the practical onethat we should test any new teaching for ourselves, not accept reports at second hand. The seeming new is often not true; the new and the true are ever the fulfillment of the old.J.

HOMILIES BY R.A. REDFORD

Act 13:4-12

The gospel in Cyprus.

Break in the narrative, the second portion, referring to the missionary labors of St. Paul, reminding us that the chief purpose of the book is to describe the growth of the Church, not directly its constitution or doctrines or discipline. Notice

I. THE TENTATIVE CHARACTER of this first missionary journey, which embraced Cyprus, Pamphylia, Pisidia, Lycaonia, and so back through Attalia to Antioch. The Church at Antioch kept in view, and the report of the work brought back to it. This showed that the double aspect of the work was rememberedits bearing on the world and its bearing on the Church itself. All aggressive efforts should be thus held closely to the vital center of fellowship. Paul and his companions did not aim at preaching themselves, but Christ. So diffusion is strength, not weakness.

II. The faithful observance of the Lord’s rule, TO THE JEW FIRST. Thus the mission of God’s ancient people still recognized. The unity of truth. The continuity of grace. “Salvation is of the Jews.”

III. THE SPIRITUAL CONDITION OF CYPRUS A TYPE OF THAT OF THE WORLD. Corrupt synagogues, side by side with heathen ignorance and superstition. Bar-jesus, or Elymas, between the Gentiles and Christ; false prophecy hiding the true. So in Europe during the Middle Ages. The infidelity which broke out in the French Revolution the natural product of a monstrous travesty of Christianity. Yet there is hope in “the men of understanding” to whom the gospel can appeal.

IV. MIRACULOUS MANIFESTATION brought in to break the spell of falsehood. Paul’s first miracle. He wrought it when under the special influence of the Holy Ghost. No vindictive feeling in the apostle, but a simple obedience to the voice of the Spirit. The miracle was one of mercy, both as regards Sergius Paulus and the heathen population generally. Nothing would more open the way of the gospel. People that were accustomed to magic could be easily impressed by such a sign, especially as it fell on the sorcerer. May it not be that some such influences are to be watched against in modern society? Those in high station often listen to spiritualists, thinking to aid their own weakness by such means. Yet the wonders of the gospel far greater than all the deceits of false prophets. We may safely employ the feeling of astonishment, if only we sanctify it by the preaching of the Word.R.

Act 13:13-15

A rapid journey by sea and land.

Paphos to Perga. Perga through Pisidia to Antiochia, the northern extremity of the province.

I. JOHN MARK separated and returned to Jerusalem. Probably a failure of spiritual Courage. Yet notice the change which afterwards occurred. He is, according to many, the evangelist; perhaps Jewish in feeling, and hence attaching himself more to Peter. Sign of the Jewish prejudice still at work, and the difficulties in store for the Church.

II. The PROVIDENTIAL PREPARATION of Paul for his entire devotion to the Gentiles.

1. There was no self-assertion in it. He simply followed the leading of events. We should watch the guidance of God in our work.

2. The attitude of the Jews of Antioch showed that the Word was brought to them in a respectful and reverent manner.

3. Glimpse into the synagogue life shows what an opportunity the Jews had among the heathen. The Law and the prophets still read. On that foundation -the gospel was placed. The Law was the schoolmaster to bring the nations to Christ, but the schooling was corrupt.R.

Act 13:16-43

Paul’s sermon in the synagogue at Antioch.

I. The MAIN PURPOSE of itto prove the Messiahship of Jesus, and therefore to proclaim the gate of life open. History of Divine grace pointing to clay of salvation. The course of thought in Paul’s own mind, which led him to faith.

II. The MAIN STRENGTH of the argumentthe facts of the Savior’s death and. resurrection. Paul could speak with special emphasis, though prudently avoided bringing in at this point his own conversion.

III. The SPIRITUAL APPEAL twofold.

1. You need this salvation; for the Law of Moses will not justify you.

2. How can you escape if you neglect it? resist not the Holy Ghost.

IV. The MARKED EFFECT of sincerity and earnestness.

1. Inquiry. It is much to break through stolid indifference.

2. Devout attention led to faith. Many followed them; that is, declared themselves convinced. Fruit gathered even among the Jews.R.

Act 13:22

The character of David.

“And when he had removed him,” etc. Divine testimony to the character as one of the most wonderful.

I. All grew out of CONSECRATED GROUND. No evolution explains such a man. The grace of God from a child. Converse with nature in his shepherd life (see Wordsworth’s ‘Excursion’). Forgetfulness of self. Patience. Courage and fortitude. But all led up to Divine anointing.

II. Fashioned by PROVIDENTIAL DEALINGS. Sufferings in the school of affliction. His discipline in conflict with Saul.

III. A MINGLED CHARACTER. Great faults beside great virtues. Tempted by luxury. Yet illustrating in his recovery that same grace which had raised him to the height. Goodness and severity of God. Our David is perfect.R.

Act 13:38

The proclamation.

“Be it known unto you, therefore, men and brethren,” etc. The change in the world since Paul was at Antioch; yet the proclamation as necessary as ever. The nearer we come to apostolic simplicity, the greater our success. Nothing but the gospel can accomplish the work, and that because it changes the heart through the forgiveness of sins.

I. The FREEDOM of the proclamation. Forgiveness, not purchased or wrought out, but simply announced.

II. The invitation to FAITH. Through this Man, whose Name can be published, whose authority we testify. Religion is not a self-constructed edifice of spiritual feelings to which the Name of Christ is attached to give it a Christian sanction; it is the fruit of faith, and faith is surrender to the authority of Christ.

III. Knowledge the root of RESPONSIBILITY. “Be it known unto you;” therefore as made known, take heed that you incur not the guilt of its rejection-. A very small amount of knowledge enough to point to the “Man Christ Jesus.” But if the light be darkness, by neglect, perversity, prejudice, pride, how great that darkness!R.

Act 13:44-52

Jewish opposition overruled to the world’s good.

I. THE TEST OF SINCERITY applied to the professedly zealous. The city stirred by those who “followed not with them.” The true zeal is that which is actuated by the true charity, which “rejoices not in iniquity, but rejoices in truth.”

II. The best success is that which is obtained by simply FOLLOWING DIVINE DIRECTION. “It was necessary” to encounter the prejudice of the Jews, but the work of the world’s evangelization was promoted by the causes which seemed to thwart it.

II. THOSE THAT EXALT THEMSELVES ARE ABASED. To thrust opportunity away is to judge ourselves unworthy of eternal life. The facts will be condemnation, without human accusation.

IV. THE UNIVERSALITY OF THE GOSPEL is its original charter of right to possession of all nations. The light was created before the sun, and the grace of God preceded the call of the Jews. The patriarchal religion testifies to the breadth of the message.

V. PERSECUTION is the last resort of defeated opponents of truth. When arguments fail, try abuse. The old priestly spirit at work, “urging on devout women.”

VI. MOVEMENT is the law of life, If Antioch shuts its gates, Iconium opens a new sphere. The messengers must think first of the worklast of themselves. Ohne Hast, ohne Rast.R.

Act 13:52

Spiritual joy.

“And the disciples were filled with joy and with the Holy Ghost.” At the conclusion of a narrative descriptive of varied experiences both of the messengers and of the Church.

I. THE JOY OF TRUE DISCIPLES IN THE MIDST OF TROUBLES.

1. Joy of personal faith, which is promoted by discipline. If all went smoothly with us we should lose strength by the ease and self-indulgence which we should be apt to cherish.

2. Joy in the spread of the Gospel The world opposes, false religion opposes, but the truth makes way.

II. THE PRESENCE OF THE HOLY GHOST IS THE CHURCH, independent of human guidance, Paul and Barnabas expelled, but the disciples taught and led by the Spirit. We must not glory in men. The great resource of the Church is fellowship. Even the spread of truth largely independent of particular agencies. The Word speaks for itself. The Spirit works often without apparent use of human instrumentality.

III. THE UPLIFTED HEART AND THE UPLIFTED TESTIMONY. Joy and the Holy Ghost. We should show the world that religious joy is above all other. Victories, if given, should be recounted. We should often meet together to tell of Divine wonders. The bold and joyful spirit especially needful, as the present day is full of growing unbelief and indifference.R.

HOMILIES BY P.C. BARKER

Act 13:1-5

An ordination service.

This chapter is very interesting, as finding for us the real starting-point of Saul’s grand missionary labors; as recording the change of his name to Paul (Act 13:9); as altering the order hitherto observed in mentioning it, from “Barnabas and Saul” to “Paul and Barnabas” (Act 13:2, Act 13:8; comp. with Act 13:13, Act 13:43); and lastly, as forming the commencement of a long sketch of history almost exclusively occupied with his acts and career alone. For reasons which doubt- less came of the Holy Spirit, of his purpose, his motions, and his sanctifying guidance, Paul now takes the foreground and henceforth is kept in it. His early character and career had been marked, his “call” had been marked, his waiting and trial since had been marked, and now marked for ever on the page of Scripture and upon the genius of Christ’s Church was the stamp of his work and devotion. The preamble alike of the chapter and of this long sketch of history is filled in with the very brief recital of the ordination of Barnabas and Saul to missionary labor. Let us observe what is distinctly recorded as the condition of things at this juncture, and what thereupon the course of things.

I. THE CHURCH APPEARS AS THE UNIT ECCLESIASTICAL. This is worth observing, if only for the honor thereby done the Church. But yet more for the suggestions that arise from it, as indicating that it is the point of departure condescendingly recognized by Heaven itself, by Christ and the Spiritof duty, of work, of character, of privilege to men. Wherever the Church, it is the living center, where dwells the Spirit, around which warmest and most intelligent affection, devotion, and enthusiasm should gather, even beyond those owned to by David and the most pious of the Jews toward Jerusalem and Zion (Psa 137:4-6). No metropolitan center of officialism, it purports to be and is ordained to be a living fountain head. This is the “rest of the Lord” (Psa 132:8, Psa 132:14). This is where his people find rest. This the spot from which the heralds of everlasting truth set out, and of which they say again and again, “All my springs are in thee” (Psa 87:7).

II. EMPHATIC MENTION IS MADE OF FIVE MEN IN THE CHURCH. They are prophets and teachers.

1. Though every Christian man should be a spring of good to others and a true minister in the Church, the New Testament, far from dishonoring the idea of orders among those who compose it, here evidently enough countenances it.

2. The personnel of these five excites interest. Barnabas, who stands first, we know, and Saul, who stands last. Lucius is an African, and is mentioned again (Rom 16:21). The epithet attached to Symeon marks something interesting, though we cannot say certainly what. While a volume of interest underlies what is added to the name of Manaen! It is a signal ease, indeed, of “one being taken and the other left.”

3. The holy engagements of these five men is emphasized. They are warming the fire; they are keeping warm the Church; they are prevailing in prayer with God; they are subduing the body and keeping it under subjection. How often might five men save and bless a Church, and call down richest blessing on it!

III. EMPHATIC HONOUR IS SET ON THESE FIVE MEN.

1. The Spirit “speaketh expressly” to them, in the midst of their prayer and fastings and devotion (Act 10:3, Act 10:4, Act 10:10, Act 10:19, Act 10:30). It is possible that this occasion may have found the Church gathered together also, but it cannot be affirmed that it was so. Any way, there were more than “two or three gathered together in the Name” of Christ.

2. The Spirit speaks another “call” to them. The forces of the Church are growing. Two of the five are “called” to go far away to the Gentiles. The other three are “called” to “separate” the two designated for” the work.” “Doubting nothing” and “without gainsaying,” they do this. Still does the Spirit keep the choosing and the designating, and should be honored and glorified for doing so. And still does the Spirit delegate the outer and visible carrying out of his will to the ministers of the Church. Note:

(1) What a happy “separating” this compared with the many of which the Church, and, alas! the world, has heard, through all the succeeding centuries!

(2) The method of “separating” Barnabas and Saul. It is

(a) after fasting;

(b) by prayer; and

(c) with the accompanying sign of laying on of hands.

(3) The probable object and advantages of this service. If there seem any ceremony about it, it is not vain ceremony. It is full of meaning, and may be full of use and advantage.

(a) An object, high, holy, not self-serving, is very distinctly placed before those thus ordained.

(b) They are reminded that the eyes of witnesses are upon them.

(c) They are reminded that he who calls them to be “separated” will hear their call to him when perils abound, when flesh is weary, when the heart is sore and weary, when enemies press in, and when all things seem against them.

(d) They are taught that in this “one thing” they now do, their Master and their Judge, the one Being to whom they are responsible, is above, the great invisible but ever sympathizing One. How blessed and how useful have the memories of self-consecration often been in the subsequent periods of life! The heart has dwelt with them and been refreshed and enriched by them. And what added impression, stimulus, and sustained energy have often come to us in the memory of those, if only of earth, who once heard our vows and witnessed our consecration! But these have most possessed the heart and ruled it and governed it entirely, when to the rest has been added the unswerving conviction that the Spirit called, and that it was his call and nothing less than his, that we once heard and never could forget.B.

Act 13:11, Act 13:12

Obstruction of the truth summarily visited: the blighter blighted.

We can imagine something of the earnestness of Barnabas and Saul as they set out on their new mission, feeling that they had “the fullness of the blessing of the gospel of Christ” in their charge. Others felt this too, or, if they did not feel it, feared it. And one, in his iniquitous attempt to neutralize the force of it, courts his own discomfiture and strengthens the cause he had designed to undermine. Notice

I. THE GUILT HERE PUNISHED. It has been already in trenchant language denounced (Act 13:9, Act 13:13), but deed is to follow word. The guilt had certain aggravations.

1. It is the guilt of a man averse himself to light and conviction.

2. It is the guilt of a man who was thus averse chiefly because he saw true light, would stop his dark ways and probably put an end “to his gains.”

3. It is the guilt of a man who had loved it long, and long habituated himself to a career of deception of others and taking Heaven’s Name in vain.

4. It is the guilt of one who, misled himself, sets himself to mislead others.

5. It is the guilt of one who would mislead another in matter of deepest, dearest, tenderest moment to him. 6. It is the guilt of one who will do this in those sensitive, critical moments when decision trembles in the balance, and his fellow man is looking to the light and inclining to Act 2:7. It is the guilt of a man who will lay himself out to crush with tenfold vigor the events of the conversion of one whose good character, position, and influence would count for much if he should turn to the light. So correspondingly great would be the forfeiture and destruction of good, the responsibility of which would lie at the door of the tempter.

II. THE PUNISHMENT ITSELF.

1. Elymas has pretended, probably for a long, long time, to work signs and wonders among a deluded people. He shall now in punishment, incurred by the filling up of the full measure of his iniquities, learn what a real sign and wonder and miracle are, in his own painful experience. How much had he taken out of others in money and in credulity. He shall be reminded of the past.

2. He tried to keep another in the dark and amid the groping and the wandering. He himself shall know the grievousness of darkness and the humiliation of groping and the bitter dissatisfaction of the wanderer.

3. He tried to take away from another the help of a good strong hand divinely proffered him. He shall know what it is to have to beg the leading of even a human hand himself.

4. Yet hope and “room for repentance” are not pronounced for ever closed for Elymas. And the punishment awarded him is less than the injury he had sought to inflictless by far.

III. THE LEADING EFFECTS OF THE PUNISHMENT.

1. It removes the transgressor off the ground.

2. It effectually confounds his endeavors, and turns him into an impressive witness to that truth which he had resisted for himself and tried to take the comfort of from another.

3. It produces strong faith and admiring astonishment and grateful acceptance of “the truth as it is in Jesus,” on the part of the deputy threatened in his highest interests.

4. It leaves a long warning, in the stricken blindness of Elymas, though it was but temporary, of the verdict that Christ passes on the heinousness of that sin which consists in attempting to blight the opening religious growth and knowledge of any.

5. In the temporary character of the blindness of Elymas, provision was secured for a certain resuscitation of the whole matter, in his own memory and in that of many others, whensoever he might regain vision.

6. An evident proof is given how God both rules and overrules, can convert and does convert, all the efforts of his opponents against him “to the furtherance of the gospel.” For this was literally the issue of the conduct of one whom not the bitterness of a prejudiced tongue, but the sober truth of an inspired apostle, describes as “full of all subtilty and mischief, a child of the devil, an enemy of all righteousness, and an unceasing perverter of the right ways of the Lord.”B.

Act 13:14-41

Another faithful sermon to the Jew.

It is pleasant to observe the traces, in every possible place, of the grace still held out to the Jew. It vindicates with emphasis “the long-suffering” of God, and the continuing force of the dying prayer of him whom those Jews “slew and hanged on a tree.” And, though in a less degree, it is pleasant to observe how messengers and apostles, when they reach a new town, pay their first visit to the synagogue. This very thing the Apostle of the Gentiles now does. It has been the order of the two companions since they set out from the former Antioch (Act 13:4, Act 13:5), but now arrived at “Antioch in Pisidia,” and Paul distinctly taking the lead, the same course is observed. “Paul and his company” (Act 13:13) “went into the synagogue on the sabbath day, and sat down.” They are strangers, and “after the reading of the Law and the prophets,” they are invited by the rulers of the synagogue to speak. Sergius Paulus (Act 13:7) sent for them when they were at Paphos, and “desired to hear the Word of God.” And now again they spoke from all the better vantage-ground, in that they were invited to speak. The occasion proved a memorable one. And its memorableness turned on Paul’s “word of exhortation” to a Jewish audience. Notice

I. THE ONE DETERMINED OBJECT OF THIS “WORD OF EXHORTATION.” (Act 13:38, Act 13:39.) It is to fix sole, undivided attention on the “Man” (Act 13:38) Jesus, as the Obtainer of forgiveness of sins for men, though not himself necessarily the actual Forgiver, and as the Justifier of all men who believe in him, from the demands of responsibilities of which they would fain be free. This is the key-note of Paul’s preaching, and we hear it distinctly sounded on this the first great occasion of his authoritative pronouncements. It marks the standpoint of his practical theology. And it is the burden of his apostolic mission. Nothing lies nearer his own heart, nothing is spoken more plainly on his lip, whether he converses with himself, a sinner, or would appeal to others, sinners. It is the core of the truth; it is the bone and marrow of the gospel itself. Therefore:

1. Paul preaches the “Man Christ Jesus.”

2. Paul preaches him as the only One who obtains forgiveness for the burdened sinner.

3. Paul preaches him as the living, all-efficient Justifier of men before God.

4. Paul preaches him as the “red” (Joh 15:1), after all the typical and figurative (Act 13:39).

II. THE STRAIGHT, DIRECT ROAD ALONG WHICH PAUL TRAVELS TO HIS ONE DETERMINED OBJECT. There is no touch of “the Socratic argument” here. Paul takes, it is true, a little while to reach his grand point. But he goes by no covert approach towards it. He paves the way, and may be said to smooth the way, but it is all in full daylight. The brief yet effective historical survey which Paul takes of Israel may be compared, for object and matter and manner, with those of Peter (Act 2:1-47.) and (though in less degree) of Stephen (Act 7:1-60.). Without invidiousness it may be said, however, that Paul’s brevity, pointedness, trenchancy in this address, could not be surpassed. He introduces Christ, from the moment of God’s election of Abraham to “the raising up Jesus again” from a death and grave which had set not one stigma of corruption on him. And in a moment or two he has confronted his whole audience in that Antioch synagogue with two portraits like life and life-sizethe one the portrait of their “own nation and people, the Jews,” and the other the portrait of the crucified, “dead, and buried,” but risen One. This introductory survey of Paul owns to the greatest fidelity to fact and fidelity to the conscience of those who listened. The evidences of promise sacred to every memory, of genealogy that in point of fact had been as undisputed as it was indisputable, of prophet of old, of that greatest “prophet born of women” (Luk 7:28)John the Baptist, of modern time, and of “sacred psalm,” are all marshaled. And at present the effect seemed likely to be irresistible. The “men of Israel, and they that feared God” from happy association with them, and “the Gentiles,” or some chance representatives of them, seem to be, not indeed chained to the spot (Act 13:42), not entranced, not bewitched, but deeply impressed and thoughtful without being embittered.

III. THE FAITHFUL WARNING AND POWERFUL REMONSTRANCE THAT CLOSED “THE WORD OF EXHORTATION.” The word of trumpet-warning is Paul’s own. He clenches it, albeit, with quotation from “the Scriptures,” which should add the force that comes of sacred reverence’s claim. “Repent!” cried John the Baptist. “Beware!” cries Paul, “lest you fail to repent;” as so many had failed to do since John the Baptist’s cry. They heard the quotation, and often as they had heard it before and knew it so well, or it would have lost much of its significance and aptness on the lip of Paul, they had never thought of it in this light, they had never dreamt it could have foretold of them or be any description of them. Yet what a wonderful picture it had been of a nation, for at all events some three years, and of their sons and daughters some thirteen years more already! What a true picture of that “highly favored” nation! They had beheld and despised; they had wondered and hadperished, yes, already too many of themperished. And that from no convulsion of nature, or collapse of heaven, or irremediable pestilence, or sword of conquering foe, but because, though they were given to behold things that kings and prophets and righteous men of their ancestors for centuries had desired in vain, they “despised” what they beheld. So must perish all who will “in no wise believe a work which” Heaven itself works in the very midst of them, and which is “declared” to them with the voice of power, of love, of patient importunity, but is “despised and rejected.”B.

Act 13:36

Present service, promised sleep.

This allusion to the known devotion of David during his life, and to his “rest from his labors” in the “sleep” that hid him awhile from life, has been introduced in connection with Paul’s vindication of the resurrection of “the Man” Jesusthat cardinal fact of Christianity and conspicuous top stone of the multiform Christian edifice. This, foretold in the shape of a shadowy typical promise made to David, to lie like seed long buried, had of late sprung up and shown surprising blossom, and indeed had already borne glorious fruit, even in him who “rose from the dead” and “became the first fruits of them that slept in him.” The allusion in itself meanwhile is grateful and instructive. And when the sun goes down brightly and purely then does this lesser light sparkle. It covers five practical suggestions.

I. THE PLAIN DUTY OF THE SERVANT OF CHRISTTHIS, TO “SERVE.” This is a great word, a greater thingto serve. Long time it was not so considered, till Jesus rose on the world, and, with ever-illustrious career of self-sacrifice, was among us as “he that served,” and said it as well, “Whosoever will be chief among you, let him be your servant.” He who bare our sins, who carried our sorrows, who suffered our stripes, who murmured, not beneath our infirmities, who staunched so many a bleeding wound of humanity, nor refused to stoop to wash and to wipe its hot and dusty feet,he grafted this heavenly shoot on the wild, selfish, unpromising stock of human nature. And it is the memory of him, his obedience and his service and his devotion, that again and again reproduces the like, the vital motive of the humblest service and gladdest obedience of each true inmate of his Church. If any man would know the real secret of real position in the Church of Christ, let him learn:

1. To serve.

2. To serve Christ.

3. To serve him faithfully and closely and continuingly.

This man will find his way to serve his fellow men and “generation” without failthe poor, the humble, the untaught, the sinful, and those who already with himself wait on one Lord.

II. THE RULE ACCORDING TO WHICH OUR SERVING MUST BE ORDERED“BY THE WILL OF GOD.” If we do really serve our generation, there can be no doubt that we are in the path of duty, and accordingly in harmony with “the will of God.” At the same time, it is too possible to spend a large amount of time, of energy, of property, thinking you do God service, when you are doing no such thing. The safer way is to begin by seeing to it that the work is according to the will of God. This should be the very first thing in work, greater or less (1Co 10:31). So sang the quaint George Herbert, whose earthly song merged so well in the heavenly song, these two centuries ago

“Teach me, my God and King,

In all things thee to see,

And what I do in anything,

To do it as for thee.

“All may of thee partake;

Nothing can be so mean

But with this tincturefor thy sake;

Will not grow bright and clean.

“A servant with this clause

Makes drudgery divine;

Who sweeps a room as for thy laws,

Makes that and the action fine.

“This is the famous stone

That turneth all to gold;

For that which God doth touch and own

Cannot for less be told.”

It is most important to remember that very much in our serving depends on:

1. Our purpose to serve God’s will. For God whose power to overrule is so often and so strikingly seen all-coextensive with his power to rule, often employs men to further his purposes, and to serve their generation, who never consecrated a single intelligent purpose or energy consciously to him. Far from such unconscious, ungrateful, even unwilling doers of his work should we be. The generation of such is indeed served, in one sense, according to God’s will; but it is no thanks to them.

2. Our care to do the thing best approved as God’s will. Right purpose and good intention have too often been the cover of a certain non-performance of the things that would be most true to the will of God. The will of God is to be consulted, not merely in the spring of our work, but carefully, humbly, all the way down the accomplishment of the purpose his grace may have originated in the heart.

III. THE HUMILITY WITH WHICH WE SHOULD SERVE. We are to serve “our own generation.” A faithful memory of this will save:

1. Waste aspirations. Pride is often at the root of great desires, personal feeling the motive of great schemes, lack of humility the direct cause of idle disappointment.

2. Seeking the unattainable distant, instead of that which we may most certainly touch because it is close by us. The present time, the present place, the present task are the time, the sphere, the toil for the servant of Christ. Between dreams of the past and visions of the future, the priceless opportunity of practical duty has too often irrevocably slipped past.

3. Sighing for more strength, or more knowledge, or more wealth, instead of using at once our available strength, and improving soberly our given talents, one, two, or ten. There are many who wait for a showy-opportunity of serving Christ and his Church, with ears shut to one of the sweetest utterances that even he spoke, respecting the “cup of cold water;” and with eyes closed to the widow woman of the mite by the treasury, to whom the Lord did not close his eyes, and to whom he even called the attention of others.

4. An actual lessening of moral strength and diminishment of that enlarged opportunity which is the invariable sequel of faithfulness “in few things.” The time is neither very slow in its coming nor at all doubtful when the shoulders of those who have been faithful in few things and in very little things bend beneath the weight of most honorable burdens of responsibilities. Not a few of those who once did on the humblest scale the work of their generation, and neither bargained for nor dreamt of posthumous fame, stand now in niches or aisles of the Church, and “dead, yet speak” with a voice to edify and to thrill generations to come. Of one such instance we know to a certainty, that of the woman who most spontaneously and at her own individual expense thought to serve her generation by richly anointing the body of her Lord so loved to the burying, and received the promise, now for two thousand years fulfilled, “Wheresoever this gospel shall be preached throughout the whole world, there also shall this, that this woman hath done, be spoken of for a memorial of her.”

IV. THE AMPLE ROOM TO SERVEA GENERATION. Just now to serve only one’s generation seemed little. But is it so? A generation. For what does the word stand?

1. For what an important length of time!

2. For what a multitude and variety of people!

3. For what a weight of solemn, thrilling interests in human affairs!

4. For what a trial of individual consistency and education of individual character! Only the infinite mind can read that volume throughthe volume of one generation. Yes; there is no great distance to lend enchantment to the view, and no so picturesque vista, and no vague, flattering, indefinite scope; yet how full, how ample is the definite scope I “Blessed are those servants,” who through a generation length, or from youth even to old age, are found in this sense, “expecting their Lord.”

V. THE COMFORTING DESIGNATION GIVEN TO THE END OF SUCH A LIFE–SERVICE. “David fell on sleep.” It is sweet language indeed. But how often we lose the sweetness of it! The servant of Christ need not call that death which bounds the days of earth and shuts the bodily eye to the light of an earthly sun. It is but night. Night, grateful night, bounds the day of life, speedily merging in that grandest morning, the morning of the resurrection. It is but sleep. Sleep in Jesus, equally deep, soft, restful, closes the eyes of his wearied servant, surely renews his youth, and soon wakes into life everlasting and the light that is in God’s presence. Let us learn the name Jesus himself gave to death, and learn it to love it. Now we work, we watch, we praysoon we shall sleep on and take our rest. And our awakening from it will be ineffable light and knowledge and love.B.

Act 13:46, Act 13:47

Unexpected interpretations.

“Ye judge yourselves unworthy of everlasting life.” The gentle, pitying character of the immense preponderance of the language of Jesus to men speaks and has ever spoken his condescending acquaintance with human nature, and his sympathetic acquaintance with those of the springs of human action that lie deep in feeling. His spirit in these respects was not altogether unworthily caught by his apostles, and notably by the one time disciple, now apostle, John. There came times and occasions, however, both in the converse of the Master himself with sinful men, and of his servants with their fellow-men, when words of kindness to the ear would be the very signal of unkindness to the soul and untruthfulness to its highest interests. And the plain and “bold” language of Paul and Barnabas now, needing no extenuation at our hands, and little enough of explanation, offers a forcible and most striking suggestion, how often, through all the coverings of gracious and forbearing language, the polished shaft of naked truth must be threatening to pierce, let the crash be what it may. The statement to which Paul now committed himself may be regarded as saying very significantly that,

I. MEN NEVER MORE EFFECTUALLY PRONOUNCE JUDGMENT ON THEMSELVES THAN WHEN THEY ARE PRONOUNCING JUDGMENT ON CHRIST. This is true in two leading cases.

1. If men are pronouncing judgment unfavorable to Christas, for instance, in supposed answer to such a question as his own, “What think ye of Christ?”they are pronouncing nothing less than decisive condemnation of themselves.

2. If they are humbly and in the genuine spirit of trying to feel their way, giving out from time to time some testimony of their growing and growingly grateful appreciation of Christ and of his truth, they then are proving their own growth in likeness to him. They are unconsciously giving the measure of how far the “day dawns” with them, and how high the “day-star arises in their hearts,” or even how far they have got on that path which is like “the shining light, which shineth more and more unto the perfect day.”

II. MEN‘S PUTTING FROM THEM THE WORD OF GOD AS NOW GIVEN IN CHRIST IS DOING NOTHING LESS THAN PUTTING FROM THEM THE PROSPECT OF EVERLASTING LIFE.

1. The dogmatic tone of the apostle is to be noted. This is not the personal prerogative of Paul or of any one else; it is the claimed, asserted, demanded right of Christianity. Christianity gives its account of it, and a good and competent account. If this be not so, Christianity must go. But if it be so, he must go who will not have its reign over him.

2. Momentous and awful as is the issue to which Paul leaves now the refusing Jews, he lays the whole responsibility of it upon them. They were “filled with envy,” they” spake against the things which were spoken by Paul,” they “contradicted and blasphemed,” they “put from” them the “Word of God;” and Paul rules that theirs is the undivided folly of forfeiting “everlasting life,” as though they seriously “judged themselves unworthy of it.”

III. THE SIMPLEST FACTS OF SOME SORTS OF HUMAN CONDUCTS WHEN TRANSLATED INTO WORDS, SOUND LIKE THE PUREST, MOST UNDISGUISED SATIRE. Nothing could be further from the pride and presumption of a Jew, of the type of those who were now before Paul, than to think himself “unworthy of everlasting life,” or indeed of any other thing whatsoever, either great or good, which could be had. Yet nothing could be truer than that his conduct amounted to that, ran a terrible risk of ending in it, and, unrepented, unaltered, could in fact end in nothing else. For it may be stated thusthat

(1) the message of Christ,

(2) the credentials of every kind of Christ, and

(3) the deep, incontestable, universal needs of the heart and life of man, are such that, whether a man be Jew or Gentile, so only he be made fairly acquainted with Jesus and “the Word of God” in him, he is “inexcusable” if he “put these away from” him. The thing, it might be supposed, could rationally (though then not rightly) explain the conduct except it were the profoundest humility of a publican of the publicans. But this, we know, would forget the prayer of the publican, though it might commemorate his deepest humiliation of self-reproach and sense of “unworthiness.” Yet is this too sadly often found the case with men in matters of religion. Without humility, they pursue a line of conduct which only the extreme of self-reproach could rationally and temporarily account for. Other reason, indeed, in very truth there may be, must beunutterable folly, blindest infatuation, amazing recklessness, and uncalculating force of passion and envy, and withal guilt’s own chosen particular type of hardness; these or their like must at the last be found answerable. But when they are summoned for their last answer, this will be the irony of their situation, that, furthest removed of all from pure and modest and self-upbraiding humility, they counterfeited it, and, in the name of that counterfeit, “would not come to Jesus that they might have life” everlasting. An inspired apostle gave this unexpected interpretation of the state of things in the instance before us; how many more such, alas! will “the day reveal”?B.

Act 13:42-52

The clash of two worlds in Christ.

It may certainly be said that the Jews had long been a world by themselves. In one fashion this had been the ordaining of Heaven itself, though they had wrested the true idea of things to a false. And in matter of fact, the whole of the rest of the earth had been another world. It was but too true now that places were to change, and, while the lofty fell, the lowly were exalted. The climax was scarcely reached as yet chronologically, but the passage of the history before us may most justly be looked at as setting forth very strikingly the climax in its nature. Notice

I. THE OPENING SIGNS. The place is the synagogue, the place of the Jew. The service is on the sabbath, the service and the sabbath both of the Jew. The congregation is in the first place almost exclusively the congregation of the Jew and of those who had now some time been allied to him as proselytes. These had heard read the Law and the prophets, and had, in addition, heard thereupon exposition and exhortation, the freshest in style, from two of their own race. The service is over, and they leave, when

(1) in some form or another, by deputation or by the importunate acclamation of many together, the Gentiles beg that next sabbath they may be given to hear the same Word preached. It seems that their application was at all events not refused. But

(2) Paul and Barnabas turn not their back upon those who had been listening to them, nor give them any sign of the cold shoulder, but the contrary. They speak to them, and beg them to value and “to continue in the grace of God.”

II. THE GREAT DISCLOSURE. The next sabbath day has come round. There is still a standing synagogue; there are still “Law and prophets and blest psalm;” there are still an ample number of Jews and of proselytes to make a congregation, and a good one. But the synagogue has come to look like an antiquated, useless, and quite disproportionate building. It is not equal to the needs of the day, nor anything like it.

1. “Almost the whole city is come together to hear the Word of God.”

2. The second part of the great disclosure is that the Jews cannot take it with any equanimity even, that they are to be thus swamped by the outsiders. “Envy” rules them.

3. The third act in the disclosure is that they will try to resist the tide of a greater force than the ocean. They “speak against” what last sabbath they did not speak against. They commit themselves to speak against the word spoken by Paul, and they add contradiction and blasphemy.

4. And the fourth act in the disclosure is that Paul and Barnabas both close with them, no longer in argumentargument is waste when “contradiction and blasphemy” are begunbut in an authoritative and bold declaration of their own mission. The very hour has come to say that the privileges, long neglected and now refused, shall not waste nor be “drawn up again into heaven,” but shall be fully, freely, publicly offered to all the world; “For the mouth of the Lord hath spoken it” (Act 13:47).

III. THE DAY‘S ISSUE. It is threefold.

1. The strangers and outsiders are filled with gladness and gratitude. They do not refuse to take the “leavings” of haughty and exclusive Jews. Nor do they think them, call them, or find them “crumbs from the Master’s table.” No; they see their day, their opportunity, their feast, and, hungry, sit down to it as a banquet indeed. They are “glad;” they glorify the Word of the Lord;” they “believe;” they are “filled with joy and with the Holy Ghost.” For they felt that that “day salvation had come to their house.”

2. The disconcerted Jew, most disconcerted of all because he inwardly knew he had forfeited, of his own surrender, his chiefest blessing and distinction, will not let things lie. He will raise the “respectable,“ the “orthodox,” part of the city, and even women of the devout and honorable, and chief men of the city, who “cared for none of these things” probably in their heart. And all these join to persecute the two men, Paul and Barnabas. And they expel them.

3. These two servants of Christ hear the echoes of a voice which perhaps they had not heard itself (Luk 10:11). And they hear the call of duty (Mat 10:23) elsewhere, and do not forget that the time is precious, that daylight will soon have gone, and that it is theirs to “work while it is day.”B.

HOMILIES BY R. TUCK

Act 13:2, Act 13:3

Human separation to Divine missions.

The point to which attention may be directed is that the living Lord, presiding in his Church, selects the persons to do his work, but requires the Church to make outward and formal recognition of his selection. Christ calls to work. The Church separates to work. This subject may be introduced by illustrations of the ways in which God was pleased to communicate his will under the older dispensations, as e.g. by the vision and message of angels, by the mission of prophets, by inward impulses. We may recognize a steady advance towards the more spiritual ways in which God communicates his will to the New Testament Church; sometimes directly inspiring the individual member; at other times revealing his will to some that, through them, it might be communicated to all. The indwelling Spirit is now the medium of Divine revelation to men. So indwelling, he becomes the constant inspiration of thought, feeling, judgment, and action. The Holy Ghost, conceived as the abiding Divine presence in the Church, said, “Separate me Barnabas and Saul for the work whereunto I have called them.” It has been suggested that the will of the Holy Ghost was known “through the lips of the prophets, speaking as by a sudden burst of simultaneous inspiration.”

I. THE DIVINE ALLOTMENT OF WORK AND WORKERS.

1. God has a work for each one of his creatures to do. This truth is illustrated in the infinite variety of things which God has made on the earth. Each minutest creature has his place, his work, and his fitness for doing it. As we ascend in the scale of being, the work becomes more complex; and it is difficult for us to realize that the same thing can be true of man, who is endowed with self-will and is free to choose his own way. Yet we do hold that, in the Divine omniscience and government, a work is appointed for every man, and that, for the doing of that precise work, each man is brought into being at a particular time and endowed with particular abilities. A perfect order on earth could be attained if each individual fitted precisely into the place and work to which he has been divinely assigned.

2. But God not only has a variety of forms of work, he has a perfect knowledge of the men who can best do it. Sometimes the Divine sovereignty is spoken of in a way that cannot honor God. It is assumed that he acts upon a bare exercise of will, and without the necessity for consideration. But the case of our text rather shows that the Divine selections are always made upon due estimate of the fitness of the individuals. Barnabas and Saul were evidently just the men to undertake this new mission to the Gentiles. It follows from this view of the Divine calls to work that it can never be a true humility that refuses a Divine call; Moses and Jeremiah were both in the wrong when they hesitated and shrank back from a duty which God laid upon them. We may be quite sure that we can do whatsoever God requires us to do.

3. And it may further be shown that God has the full right to call forth any one of his servants to serve him in any way that he may please. Moses must come from the deserts, Gideon from the winepress, David from the sheepfolds, Elisha from his ploughing, and John from his fishing, if the “Lord hath need of him.”

II. THE HUMAN RECOGNITION OF THE DIVINE ALLOTMENT. It may be saidIs not the Divine allotment of workers and their work sufficient? and why should more than this be necessary? In reply, it may be pointed out that God deals with us as communities, and recognizes our mutual relations, and our influence one upon another. For the sake of the blessing which one man’s call may be to many, he requires that it shall be publicly and openly recognized. In this way his claims, his presence, and his abiding relations to all work and workers may be freshly impressed upon the Church. Ordination and dedication services are fruitful in blessing to the Churches. It may be well to point out:

1. The value of forms, services, and devout ceremonials.

2. The most profitable and helpful forms such services may take, noting and explaining that, in the ordination of Barnabas and Saul, there was union in fasting and in prayer, with the solemn “laying on of hands.”

3. The purposes that may be served by such public dedications

(1) increased feeling of responsibility on the part of the persons dedicated;

(2) assured interest of the congregation in their work;

(3) impulse to others to devote themselves to Christian work.R.T.

Act 13:2, Act 13:4

The presidency of the Holy Ghost.

“The Holy Ghost said;” “Being sent forth by the Holy Ghost.” Seriously erroneous views of the presidency of the Holy Ghost in the Christian Church or Churches make it necessary that the true and scriptural teaching on the subject should be explained. It is assumed, by some sections, that this presidency secures the absolute truth of whatever may be said at such a meeting, and the infallibility of every decision to which such a meeting may be led. But the Holy Spirit is not present to secure results, only to guide deliberations. God is present with man in no such sense as involves the mastery of man’s free thought and will, and changing him into a mere created thing. The distinction is an essential one, though it may be difficult to grasp. We may illustrate from the relations between the branch and the vine. The life in the branch is the life of the vine; but the branch is free to take its own shapings under various external influences. At the same time, it is still true that the vine-life controls and overrules the very shapings of the branch, in its own secret ways. Presidency, inspiration, guidance, and control we may have in the abiding and indwelling Holy Ghost; but infallibility for the individual, the community, or the Church, it is no part of his work to ensure. Considering what may be learned concerning the presidency of the Holy Spirit from the Scriptures, we notice

I. THE FIGURE AS SEEN IN THE OLD PROPHETS. Divine communications were made, in the earlier days of the world, to individuals upon due occasion, and oracular responses were made by the high priest, through Urim and Thummim. But in the times of the prophets we meet with a most important advance in the Divine relations. More or less constantly God dwells with and abides in those prophets, and their relation to the Divine was the foreshadowing and preparation for the abiding relations of the Holy Ghost with the believer and the Church. The “Word of the Lord” came to the prophets, but, besides this, there was an openness and sensitiveness to Divine leadings which could be thus expressed: “The Spirit of the Lord God is upon me.” Other points will come out upon a study of the nature of prophetic inspiration, and especially this one, as bearing on the point now before us, that the Holy Ghost used the individuality of the prophet, and became only the life and force behind it, and so prepared for the Christian times when, in this way, all the Lord’s people are prophets. The progression of Divine truth is well illustrated in the history of the relations of the Spirit of God with men.

II. THE FACT AS REPRESENTED IN THE THEOCRACY. The very essence of the idea of the theocracy was the invisible presence and rule of God with men. God was with themalways with them. Yet they never saw him. Somehow he was in them. He knew all their concerns. He was appropriately affected by all their doings. He could be “grieved,” “quenched,” “resisted,” and even “driven away.” Present with them, he inspired and guided all the national life; he toned and sanctified all the family and social life. The sublimest sentiment of Mosaism was that of the indwelling presence of Jehovah. Then, when the fullness of times came, the Jehovah-figure could pass aside, with its kingliness and mystery, giving place to the Father (holy Father, righteous Father); and the sense of God’s near presence and close though invisible relations could be realized in the conception of the abiding, indwelling Holy Ghost, who leads us into all truth and righteousness.

III. THE FEELING AS REALIZED IN A MOVING AND GUIDING OF OUR JUDGMENT, WILL, AND RESOLVE. In seeking to avoid the merely sentimental, we must take heed that we miss or undervalue no truth. And Christian experience abundantly confirms the position that there is a most real sense in which open hearts feel the inward movings of the Holy Ghost, and may rely on the Divine inward guidance of judgment and will. The Church, too, may plead that her experience confirms the testimony of the individual Christian. This subject should be so treated as to deal with men’s practical difficultyHow can we know we have Divine guidance in our business and family affairs now? If God’s Spirit dwells in us, we now have the actual inspiration and direction of our judgment, will, purpose, and decision.R.T.

Act 13:7

Seekers after God.

This passage introduces to us a Roman official, speaks of him in generally good terms as a “prudent man,” but lets us know something of his secret feelings and his unrest of heart, by adding that he “desired to hear the Word of God.” The way in which heathen religions prepared the way for the gospel is often pointed out, but we have not yet adequately apprehended the fact that a Divine work of preparation was carried on in many heathen souls; such instances as this of Sergius Paulus being properly treated as prominent examples of a general fact. It is to the yearning of the heathen heart for the true God and the eternal life that St. Paul makes his appeals; and in later missionary work remarkable instances have been met with of soul-seeking for God, before the missionaries brought the gospel light. We ought, indeed, to expect to find men everywhere seeking after God, seeing that “he hath made of one blood all nations to dwell upon the earth,” and has never “left himself without a witness;” but a conception of the exclusiveness of the revelation in Christ has so occupied Christian thought that the noble conception of Christ’s revelation as the ultimate issue and completion of all other revelations, is only now gaining acceptance. Men have so strongly felt the antagonistic sides of the heathen religions that they have failed to ask whether earnest souls within utterly corrupt systems may not be

“Infants crying in the night;
Infants crying for the light;
And with no language but a cry.”

Dean Plumptre gives an interesting inscriptionthe date of which is, however, uncertain, and may be of the second or third century after Christfound at Galgoi, in Cyprus, which shows a yearning after something higher than the polytheism of Greece. It reads thus: “Thou, the one God, the greatest, the most glorious Name, help us all, we beseech thee.” The unrest and anxious inquiring of Sergius Paulus are farther indicated in the fact that he had come into the power of Elymas the sorcerer, who evidently persuaded him that he could settle all his doubts. The subject introduced by this incident may be considered under the following divisions:

I. THE NATURAL DISPOSITION OF MAN TO SEEK FOR GOD. Remember St. Augustine’s words, “Man is made for God, and can find no rest till he finds rest in him.” Seeking God is necessary to the dependent creature, who must lean, and must find some one on whom he may perfectly lean. “A belief in some personal power, the arbiter of man’s destiny, above and beyond himself, is a primary necessity of the human mind. Mankind can never dispense with this belief, however superfluous in certain cases and for a time it may seem to be to the individual” (Canon Farrar). Much has been made of the fact that some tribes of men have been found which had no name for God, and indeed no knowledge of him or concern to hear about him; but it may fairly be urged, from the utterly degraded condition of these tribes, that men have never lost their care for God until they have virtually lost their manhood. Degraded to be like the beasts, they cease to have uplooking eyes and yearning hearts. Humanity is knit in brotherhood by its great united cry for its Father.

II. THE THINGS THAT MAY TEMPORARILY SATISFY THE SEEKING. These take one of three forms; either:

1. The absorption of a man in purely material and selfish interests, which may overlay and crush down the soul’s great needs; just as now the world and its business and pleasure so often silence the soul’s cry in the Christian.

2. The teachings of a philosophy which attempts to put “thoughts” and” ideas” in the place of a living being.

3. So-called false religions, which give unworthy views of God, but, by ceremonial, seek to satisfy the religious instinct. Such religions offer, what man appears to need, a doctrine about God, and a cult or worship of him. It may be shown that, in subtle forms, men are enticed from their seekings, even in these Christian days, by one or other of these evil influences.

III. THE UNREST WHICH SOONER OR LATER RETURNS. For man can only find permanent rest in that which is true. The false has no “staying power.” It may seem to fit at one time, but life advances, new needs arise, new thoughts stir within, and the false theory will no longer serve,the man finds himself looking out again, as anxiously as in the early days, and with the feeling that life is passing and the time for the quest is brief, for the truth and God wherein are final rest. Sooner or later a man wakes up from his sleep of delusion, feels the darkness all about him, and puts out his hand, feeling after God, if haply he may find him. The unrest that surely comes to men within the world’s care and pleasure, within skeptical philosophies, and within merely ceremonial religions, is our constant plea for the preaching of the gospel and the revelation to men of God, in Christ manifest.

IV. THE RESPONSE WHICH GOD SURELY MAKES WHEN A WHOLE SOUL IS TURNED To HIM. He waiteth to be gracious, stands at the door ready for the opening, really wants every man to be saved, in the mystery of his great Fatherhood has a real need of souls, desires their love, finds his own joy in their trust, and so is sure to respond when men turn and seek him. And finding God, and coming into personal relations with him, is the end of man’s quest. Against God, and everything in life is hard and dark and wrong. Apart from God, and all life and relations lie bathed in the lurid glow of stormy passion and self-will. With God, and earth, life, duty, and fellowship catch the soft, sweet sunlight, and everything takes on its beauty and perfection. If we have God we have all; and we have all in God, in the God whom St. Paul preached, of whose glory Jesus the Man is the express and blessed image.R.T.

Act 13:24, Act 13:25

John Baptist’s relations with Christ.

These verses are part of an address which should have peculiar interest for us, seeing it is the first recorded speech of St. Paul the missionary, and gives us intimation of the points which were prominently before his mind as the themes of his ministry. It is singular to find St. Paul from this time more prominent than the eider man, Barnabas. It may be an example of the commonly observed fact that, sooner or later, the man of power and adaptation comes to the front place. St. Paul’s power as a speaker is shown in this address. He was not a rhetorician, and was only in the higher sense eloquent. He was too intense to be careful of mere form, and his speech was always liable to sudden breaks and halts, through the rapidity with which new thoughts were suggested and side issues forced into consideration. His power lay in the intensity of his convictions, which gave a dogmatic and convincing force to the expression of his views; and in his strong sympathy with his audience, which made him quick to adapt himself to them, and so to press home his thought. In this address we may notice:

1. His characteristic attitude, standing up and beckoning with the hand (Act 17:22; Act 21:40; Act 23:1-35. 1; Act 26:1).

2. His conciliatory introductions: he always strives first to be sure of a common platform with his audience.

3. His skill in dealing with the early histories; which served his purposes in two ways

(1) by securing the attention of his Jewish audiences, which are to this day always pleased with reviews of the national history; and

(2) by bringing out the preparatory character of the earlier dispensation, and fitting his gospel message to it as a completion.

4. His firm handling of the facts connected with the mission of Jesus of Nazareth: his innocence; his death as a victim of ecclesiastical enmity; his resurrection.

5. His simple offer of pardon and life in the name of the glorified, living Savior. It is not conceivable that the gospel, in its very essence, can be more succinctly expressed than it has been by the Apostle Paul, in his missionary speeches (see especially here verses 26, 32, 38, 39).

6. His force of passionate pleading and application of the truth to individuals, as shown in verses 40, 41. It is to be noted that St. Paul always makes his appeal to both the intelligence and the heart, and the verses now before us for consideration show how he offered proofs of his statements which were well within the comprehension of his audience. A sentiment prevailed generally among the Jewish race concerning John the Baptist. St. Paul takes advantage of it, and shows how John gave his indirect and direct witness to the Messiahship of Jesus of Nazareth. It may be true that John’s testimony to Jesus was of more value to a Jewish than to a Christian audience, but we question whether sufficient has ever yet been made of it as one of our best evidences to the truth of Christianity. Three things require careful study and efficient illustration.

I. JOHN‘S PROPHET–CHARACTER. In fixing attention on John the Baptizer, men have lost sight of his more important relations as John the Prophet. “All men counted John as a prophet,” the last of the line of men whom God was pleased to raise up, for a time, as the expounders to men of his willthe voices that spoke to men his message. It was the very essence of the prophet that he had a message from God to deliver, and a right to arrest men and compel them to listen to it. John’s message was his mission, and his baptizing rite was but an accident or mode of expressing and sealing his message. We should askWhat did John say to men in the Name of God? not, What rite did John perform?

II. JOHN‘S PREPARATORY WORK. This St. Paul dwells on. John never assumed that he had a message complete in itself, or that what he demanded was all, or even, the greatest thing, men needed. He was a herald, but his heralding assumed the close approach of the King. He was a mender of ways, but only to get ready for the royal progress. He demanded repentance, but only that men might be ready to receive the forgiveness and life which the King was coming to bestow. To stop with John is on the face of it absurd. There is no going on from John save to Christ.

III. JOHN‘S DIRECT TESTIMONY. There should have been no need for this. And yet it forms a most valuable link, especially to Jews. John witnessed plainly that he had prepared the way for Jesus of Nazareth, that he was the Lamb of God to take away sins, and that God had given to him visible and audible testimony that Jesus was the expected Messiah and Savior. Accept John as prophet, we must accept Jesus as Messiah.R.T.

Act 13:36

Serving one’s generation.

Literally, “ministered to his own generation.” The place of this text in St. Paul’s address should be noticed. In it he reaches the height of his argument. The passage is an endeavor to show that Old Testament prophecy could not be exhausted in the persons whom its first reference might seem to concern. It was not even true if its applications were thus limited. Its references were to Messiah; they all met in Jesus of Nazareth, and therefore he must be acknowledged as Messiah. He presented to his audience one crucial test. David says in one psalm, “Thou shalt not suffer thine Holy One to see corruption.” Now, could that possibly be limited in its application to David himself? Our text is the overwhelming answer: “David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption.” The words could only be true of Messiah. They were true of Jesus of Nazareth. The seal of his Messiahship was his resurrection. We fix attention now on the description given of David as a man who “served his own generation.” Dean Plumptre says, “There is, perhaps, a suggested contrast between the limits within which the work of service to mankind done by any mere man, however great and powerful, is necessarily confined, and the wide, far-reaching, endless ministry to the whole human family which belongs to the Son of man.” If God is pleased to spare a man so long as to reach the fullness of old age, that man really lives through nearly three generations; and yet it is only upon one of them that even he can exert an active influence. The first generation moulds him, with its various educational forces. The second generation he may distinctly impress with his own individuality; of it he may become one of the potent forces. On the third he can only exert a passive influence; he is, for the most part, out of sympathy with it, and he presently finds that he had better step aside, and let the current of life and thought pass on. No matter how long we may live, no one of us can influence more than just our one generation of thirty years or more. Some men serve their generation by being before it, and giving expression in it to the thoughts and truths and sentiments which properly belong to the age that is yet to be. Such men do a great work by anticipating the coming time and preventing the transitions and changes from becoming too abrupt. Such men must accept the peril of being misunderstood, and called hard names until they die, and the new generation recognizes in them its heroes, forerunners, and apostles. Some men belong precisely to their own generation: they are exactly adapted to it; they never get beyond it; they are born into its thought and feeling; they live in it, work for it, worthily express it, and pass away with it; usually leaving no name only the good fruitage and the silent seeding of their good works. These are the thousands of the unknown ones, but they are the “salt of the earth.” And some men seem to be always in the past generation. Their thoughts and feelings all belong to times past and gone. A queer, old-fashioned life they live amongst us, and their very talk sounds strange. And yet these links we need, lest, in the pride of our present attainments, we should try to break the bonds of the holy and the good that have gone on before us. No generation dares forget the past out of which it has come. But no generation can afford to keep only a downward and a backward look; it must lift up its head, peer away yonder, and hail the “good time coming.” We may all serve our generation in three ways.

I. WE MAY WITNESS FOR GOD IN IT. Every generation wants men and women who really believe in God, and make it plain to everybody that they do believe in him. In one form or in another, the belief in the living God is put in peril in each succeeding generation. Sometimes the unbelief is intellectual, and sometimes it is practical; but every generation produces its “fools” and its “wicked,“ who secretly or openly say, “There is no God.” Then we may minister to our generation by a clear and constant witness to the living God; not as by our word only, but by the impression we make on men that we are actually living under the “great Taskmaster’s eye;” by the signs we show that all our life is spent in his fear; and by the tone of all cur thought, relationship, and duty, which plainly indicates the abiding sense of his presence. Thus David served his generation, bringing the sense of God to men whenever he came into relations with them; and it is the honor of Mohammed that he laid this down as the very foundation of Islamism, “There is no God but God.”

II. WE MAY SERVE OUR OWN GENERATION BY BEING OUR BEST POSSIBLE IN IT. For every generation needs, in all its spheres, such models and examples as may be to it a constant inspiration. And exactly what we all may do, wherever our lot is cast, is thiskeep the moral standard up, and raise the moral standard higher. And this can only be done by lives, by examples, by personal character. What we are may be the leavening force of our generation in our sphere. But it would seem that, in this respect, David sadly failed. We cannot say that he served his generation by being the best possible in it. And yet, maybe, if we rightly knew his age, we might come to feel that he did Even taking into account his grievous fall, the main current of his life was, to his people, a high and inspiring example; a stream of influence that made for righteousness. And certainly we may find the perfect example of the “best” in David’s greater Son.

III. WE MAY MINISTER TO OUR GENERATION BY MANFULLY RESISTING THE EVILS THAT MAY AFFLICT IT. For every generation has its conflicts, and wants its holy warriors, its brave soldiers, as well as its noble leaders. Evil is active in every age. The enemy of God and righteousness “goeth about as a roaring lion, seeking whom he may devour.” It is true that we best oppose to evil the solid, steadfast, quiet persistence of godly character; but we are not fully faithful to our God or our generation if we let any phase of social, political, or moral evil grow up in our midst unchallenged and unresisted. And in this our Lord has left us his holy example. There is a sublime force in his fearless denunciations of Pharisaic conceit and Sadducean laxity. He always called things by their right names, and sought, with wholesome reproofs and warnings, to purify a corrupt generation. And the man who faithfully serves his generation may be sure of thishis influence will never fade out, will never die. And God will show one day how he helped on his kingdom of righteousness and peace.R.T.

Act 13:38

Forgiveness of sins.

To illustrate how the gospel message has ever borne on this “forgiveness of sins,” compare for the teaching of John the Baptist, Mar 1:4; Luk 2:3 : of our Lord himself, Mat 9:2, Mat 9:6; Luk 7:47; Luk 24:47 : of St. Peter, Act 2:38; Act 5:31; Act 10:43. See another instance of St. Paul’s teaching on the subject (Act 26:18). Taken with its context, the passage is a striking one, as showing how deeply St. Paul was, from the first, impressed by the fact that the Mosaic Law was inefficient as a guide to true righteousness; and by the fact that forgiveness, as an act of grace, and not bestowed on any form of human merit, was the very essence of the gospel announcement to men. This subject is, however, so familiar, that there seems little need for more than the suggestion of an order in which thought may hopefully be guided.

I. DISTINGUISH SINS FROM CEREMONIAL OFFENCES. Observe the distinction so carefully made in Heb 9:9, Heb 9:13, Heb 9:14, Heb 9:23; and note:

1. Ceremonial offences are limited by human regulations; sins are indicated by Divine Law.

2. Ceremonial offences concern only such persons as come under the ceremonial rules; sins attach to all mankind, because related to God’s moral law for all his creatures.

3. Treatment of ceremonial offences may illustrate, but can only illustrate, Divine methods of dealing with sin.

4. Sins, and not ceremonial offences, are dealt with by the Heaven-sent Savior. The heinousness, hatefulness, and evil influences of men’s sins may be shown, and the greatness of a redemptive scheme that can meet all the mischief caused by sin, should be explained.

II. FORGIVENESS OF SINS IS MAN‘S SUPREME WANT. Not man’s only want, but the real root of all his wants, because other right relations can only follow on his right relations with God. Sin is, in essence, self-will, and finds expression in rebellious actions; therefore the way of the removal of sin must be repentance, which is the humbling of the self-will, and forgiveness, which removes the expressions and consequences of the self-wilt. It may be that man’s sin was at first pressed home upon men by the apostles in its greatest manifestationthe rejection and crucifixion of the Son of God; but this supreme act of iniquity did but reveal the utter baseness, badness, and corruption of the human heart and life. On this point see the teachings of St. Paul in Rom 3:9-19.

III. SUCH FORGIVENESS IS ADMINISTERED BY THE RISEN CHRIST. Prospectively, he had power on earth to forgive sins, but in that he did but declare his right, and illustrate the power he now has to “give repentance to Israel, and remission of sins.” Direct from the living Savior to the sinner’s own soul must now come the message of Divine forgiveness. On the basis of his finished and accepted sacrifice, to our Lord Jesus Christ is now entrusted the power to grant absolution and remission of sins to all who “truly repent, and unfeignedly believe his holy gospel.” And the declaration to men of a full and free forgiveness, actually now ministered to them by the living Savior, as the beginning of his proposed work of delivering them from all sin’s power and thraldom, is the very point of the message which we must bear to men. Not men’s frailties only, nor men’s mistakes, nor men’s intellectual errors, nor men’s hereditary tendencies, nor men’s faults in the eye of “class” or “society;” but distinctly men’s sins, men’s wilfulnesses, and wickednesses, and defiances of God, and breakings of law, and crucifying of God’s Son,these, the infinite love has found out how to reach; and it speaks from the lips of the “once dead, but now risen, living, and glorified Christ,” free, full forgiveness of all, even the blotting out for ever of scarlet and crimson stains.R.T.

Fuente: The Complete Pulpit Commentary

Act 13:1. Now there were in the churchat Antioch The last verse of the foregoing chapter ought to have been the first of this; for ch. Act 12:24 finishes the history of Herod’s death, and the effects which it had upon the Christian church; and then, Act 13:25 a new history is begun, which is carried on in the present chapter. Some have conjectured that Niger mentioned in this verse, was Simon the Cyrenian, the father of Alexander and Rufus, who was compelled to bear the cross after Christ; for it is very probable that he was called, Niger, as being of a tawny or black complexion, as the Africans generally are. The only objection to this is, that Lucius, who is next mentioned, is called a Cyrenian by way of distinction from the other, as if he had been the only Cyrenian there present. But this Simon, called Niger, might be a native of some other part of Africa. Whoever he was, the Romans most probably had given him the surname of Niger. This is one instance out of many, of St. Luke’s Latinizing, where he preserves even the Latin termination. Manaen, probably, from the circumstance here mentioned, was a person of some rank and condition. Josephus mentions one Manaen, an Essene, who had foretold to Herod the Great, while he was a boy, that he should be a king, and who was afterwards in high favour with him; and some have thought this was his son.

Fuente: Commentary on the Holy Bible by Thomas Coke

Act 13:1 . This mention and naming of the prophets and teachers is intended to indicate how rich Antioch was in prominent resources for the sending forth messengers of the gospel, which was now to take place. Thus the mother-church of Gentile Christianity had become the seminary of the mission to the Gentiles. The order of the persons named is, without doubt, such as it stood in the original document: hence Barnabas and Saul are separated ; indeed, Barnabas is placed first (the arrangement appears to have been made according to seniority) and Saul last; it was only by his missionary labours now commencing that the latter acquired in point of fact his superiority.

] with the existing church . is not to be supplied. Comp. Rom 13:1 . This is retained from the original document; in connection with what has been already narrated, it is superfluous.

, with , according to the conception of (here official) direction. Bernhardy, p. 240; Winer, p. 374 [E. T. 500].

. ] as prophets (see on Act 11:27 ) and teachers (who did not speak in the state of apocalyptic inspiration, but communicated instruction in a regular and rational unfolding of doctrine, 1Co 12:28 ; Eph 4:11 ).

The five named are not to be regarded only as a part, but as the whole body of the prophets and teachers at Antioch, in keeping with the idea of the selection which the Spirit designed. To what individuals the predicates “prophet” or “teacher” respectively belong, is not, indeed, expressly said; but if, as is probable in itself and in accordance with Act 4:36 , the prophets are mentioned first and then the teachers, the three first named are to be considered as prophets, and the other two as teachers. This division is indicated by the position of the particles: (1) ; (2) . Comp. Khner, ad Xen. Mem . ii. 3. 19; Baeumlein, Partik . p. 219 f.

That the prophets of the passage before us, particularly Symeon and Lucius, were included among those mentioned in Act 11:27 , is improbable, inasmuch as Agabus is not here named again. Those prophets, doubtless, soon returned to Jerusalem.

Concerning Simeon with the Roman name Niger (Sueton. Aug . 11, al .), and Lucius of Cyrene (Rom 16:21 ?), who is not identical with the evangelist Luke, nothing further is known. The same is also the case with Menahem ( ), who had been of the tetrarch Herod, i.e. of Antipas; see Walch, de Menachemo Herodis, Jen. 1758. But whether is, with the Vulgate, Cornelius a Lapide, Walch, Heumann, Kuinoel, Olshausen, and others, to be understood as foster-brother (conlactaneus, comp. Xen. Eph. ii. 3), so that Menahem’s mother was Herod’s nurse; or, with Erasmus, Luther, Calvin, Grotius, Raphel, Wolf, Heinrichs, Baumgarten, Ewald, and others, brought up with, contubernalis, cannot be determined, as either may be expressed by the word (see Wetstein and Kuinoel). The latter meaning, however (comp. Mal 1:6Mal 1:6 ; 2Ma 9:29 ; and see, in general, Jacobs, ad Anthol. XI. p. 38), makes the later Christian position of Menahem the more remarkable, in that he appears to have been brought up at the court of Herod the Great. At all events he was already an old man, and had become a Christian earlier than Saul, who is placed after him.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

PART FOURTH

The extension of the Church of Christ in Gentile countries through the agency of Paul, the apostle of the Gentiles; his three missionary journeys, at the termination of each of which he returns to Jerusalem, and diligently promotes union between the Gentile-Christians, and the Judo-Christian primitive congregation.

Act 13:1 to Act 21:16

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SECTION I

THE FIRST MISSIONARY JOURNEY OF PAUL, ACCOMPANIED BY BARNABAS, TO THE ISLAND OF CYPRUS, AND TO PAMPHYLIA AND PISIDIA, TWO PROVINCES OF ASIA MINOR (Ch. 13 and 14)

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A.Barnabas and Paul, sent forth as Missionaries by the Church at Antioch, in Obedience to the Directions of the Holy Spirit

Act 13:1-3

1Now [But] there were in the church [congregation] that was at Antioch certain [om. certain1 ] prophets and teachers; as [namely] Barnabas, and Simeon [Symeon] that was called Niger, and Lucius of Cyrene, and Manaen, which [who] had been brought up with Herod2 the tetrarch, and Saul. 2As [But () as] they ministered [offered worship] to the Lord, and fasted, the Holy Ghost said, Separate [for] me Barnabas and Saul for the work whereunto I have called them. 3And when they had [Then () they] fasted and prayed, and laid their hands on them, they sent [and sent] them away.

EXEGETICAL AND CRITICAL

Act 13:1. a. We now lose sight, during a certain period, of the church in Jerusalem, as well as of the apostles, and, in place of Jerusalem, Antioch temporarily appears as a central point of ecclesiastical history. Indeed, the two chapters (Acts 13 and Acts 14) which constitute Sect. I. of Part IV., may be regarded as an independent memoir, complete in itself, and written from an Antiochian point of view. Some writers have, accordingly, maintained with a certain degree of plausibility, that Luke here availed himself of a document, and incorporated it with his book, that originated in the Antiochian congregation itself (Meyer; comp. Bleek, Stud. u. Krit., 1836, p. 1043), or that belonged to a biography of Barnabas (Schwanbeck), or that was a missionary report presented in writing by Barnabas and Saul respecting this journey. (Olshausen).

b. Now there were in the church that was at Antioch.This first verse resembles in its tone one that might be employed as an inroduction to a special history of the congregation in Antioch. The prophets and teachers of the latter are mentioned to us by name the are the immediate organs of the Holy Spirit, and utter their sayings and make their addresses to the congregation in an exalted frame of mind [see above, Exeg. note on Act 11:27-28, and Doct. no. 1.Tr.]; the , more directly guided by their own judgment, after due meditation, furnished instructions to others. [They are those who had the , 1Co 12:28; see also Eph 4:11. (Alf.).Tr.]. It is fruitless to attempt to decide which of the five men here named, belonged to the former, and which to the latter class; at least the correlative particles: , and, (Meyer) here afford no important aid. And no argument can be derived from the circumstance that Barnabas received this particular name, from the apostles [Act 4:36], on account of possessing the gift of prophecy. For if he is named first in the present list, the reason must doubtless be sought in the preminence which had hitherto been practically assigned to him, while Saul, as the one who had last of all become connected with the congregation, and who, no doubt, still modestly retired from public view, is, accordingly named the last. Of the three persons whose names occupy an intermediate position, we know nothing whatever, with the exception of the facts here stated. Symeon [] was also called Niger [a familiar name among the Romans. (Hack.).Tr.]. There is no certainty that Lucius is identical with the individual so named in Rom 16:21. As he is here expressly styled a Cyrenian [ ], it may be conjectured that he was one of the first heralds of the Gospel in Antioch, since Luke says (Act 11:19-20) that some of them were men of Cyprus and Cyrene. Of Manaen (), too, no knowledge can be obtained from any other source. [ is a Hellenistic form of the Hebrew Menahem, 2Ki 15:14. (Alex.).Tr.]. The Herod with whom he had been brought up, is undoubtedly not Agrippa II., who was only in the seventeenth year of his age when [his father] Agrippa I. died (Jos. Antiq. 19:9. 1). For one of his comrades [taking in the sense of contubernalis, companion.Tr.] would at this period have been still too young to serve as a teacher in the church. We are hence led to assume that Herod Antipas is meantthe Herod who caused John the Baptist to be beheaded, and to whose jurisdiction [Pilate supposed that] Jesus belonged [Luk 3:1; Luk 23:7.He was now in exile on the banks of the Rhone, but though divested of his office is called tetrarch, because he was best known under that title. (Hack.).Tr.]. If this be the case, Menahem must have reached the age of 45 or 50 years at the present period. may signify: cum aliquo nutritus, i. e. nourished at the same breast; if this is the correct definition here, Menahems mother had been the nurse of Antipas (Vulgate [see note 2, appended to the text, above]; Kuin.; Olsh.); but the word usually signifies playmate, Comrade; [it is understood here by Luther; Calvin; Grot.; Baumg.; Ewald, etc. in the sense of: one brought up with another, as in the text of the Engl. version.Tr.]. Whichever signification of the word may be adopted, it is a remarkable circumstance that a man who had been reared at a royal court, and specially at that of Herod the Great, should have subsequently become a shepherd and teacher of the Christians.

Act 13:2. As they ministered [But as they offered worship] to the Lord.Luke proceeds to describe the directions which the Spirit gave to the Church respecting the appointment of Barnabas and Saul as missionaries. The command of the Spirit was given at a certain time when the believers were worshipping and fasting. designates, in the classic writers, the discharge of civil offices and dutiesin the Septuagint and in Heb 10:11, the performance of priestly offices in the temple of Jehovah,and here, obviously, refers to the rites of worship [ ]. But that the subject, the pronoun , does not exclusively refer to the five prophets and teachers mentioned in Act 13:1, but includes the whole Christian congregation of Antioch, appears from the circumstance that the command: , according to the tenor of the whole passage (with which compare Act 14:26-27), is not addressed solely to the teachers, but rather to the whole congregation, so that also necessarily refers to the latter. The Holy Ghost said (namely, through one of the prophets): Separate me [for my service] Barnabas and Saul (namely, for a holy service); here involves the idea of sanctifying and consecrating, even as always expresses the conception that a certain object has been set apart or separated from common and daily use. The work which the Holy Ghost called these two men to perform, is not expressly stated. It was, without doubt, already known that Saul had been called to labor as a missionary among the Gentiles.

Act 13:3. And when they had fasted and prayed.The immediate consecration and dismission of the two men, demonstrates that the congregation had clearly understood the revelation of the Spirit. The believers, while fasting and praying, laid their hands on both, commended themtheir journey, and its great objectto the protection and the grace of God (Act 14:26), and thus sent them forth.

DOCTRINAL AND ETHICAL

1. The Redeemer has become Lord and Kingthe Exalted Oneonly as the Crucified One. So, too, His Church continually follows the sign of the crosshoc signo vincet. The first assault which was made against the church, at the time when Stephen was stoned, led to the extension of the Gospel in Palestine, and it was carried even to Gentiles. And now, as a consequence of the second and more violent persecution, of which the apostle James became a victim, and from which Peter could be delivered only by a miracle, missions among pagans are regularly commenced. By succumbing we conquer.

2. The apostolate of Paul, strictly speaking, begins on the occasion of this missionhe is now first sent forth (). He had not voluntarily offered his services, but received a call (rite vocatur), is chosen, and is sent forthand all is done by divine authority. Jesus himself chose the Twelve during his earthly ministry, and exercised them by a preliminary mission (Matt. Acts 10); it was, however, only after his resurrection that they received full authority from him, and were sent forth; but even then it was necessary for them to wait until they were endowed with the gifts of the Spirit [Act 1:4; Act 1:8], before they actually commenced their labors. Saul, too, was called by Jesus Christ, but the Lord had already ascended to heaven and was glorified; at that time he was told by Jesus himself, that he should be sent to the Gentiles and to Israel. But it is only at this comparatively late period, after sufficient time had been afforded for his internal growth and his progress in the divine life, and after he had, besides, lived in retirement, that he is actually sent, and enters upon his glorious career as the apostle of the Gentiles.It is the Holy Ghost who calls him, together with Barnabas, to his great work, but men are the agents of the Holy Ghost. It is some one of the Christian prophets in Antioch to whose soul the Spirit, who proceeds from the Father and the Son, makes a communication, and through whose mouth He says that Barnabas and Saul should be separated for the work. And it is the church that receives this command, and that, in the obedience of faith, while fasting and praying, dedicates the two men to their work by the imposition of hands, and then sends them forth. When the outward circumstances alone are considered, Barnabas and Saul were missionaries who proceeded from the Antiochian church; the latter was the society or authority that gave them their commission. But this church was, in truth, simply the agent in giving effect in public to the previous internal call proceeding from the Redeemer. It was the Lord himself who both called and sent, who, through his Spirit, made known his will to the church, and who, through the church, sent forth his messengers. The firm conviction of the latter that they had received a divine call and had been sent by the Lord, was the source whence they derived that confidence and that joy, without which they could not have successfully labored. The work of Christ gradually enters upon the ordinary course of congregational and ecclesiastical development, especially in the person of Saul. He had been directly aroused and awakened by the Redeemer, but his conversion was consummated through the agency of a disciple of Jesus, who was an ordinary member of the church in Damascus (Act 9:10-19); so, too, he had originally received his call as the apostle of the Gentiles from the Lord himself, but that call was made effectual through the congregation at Antioch. Such a combination and interweaving of the Divine and the Human, and such an execution of the divine will through human agents, now occur, when men are called and dedicated to the regularly established sacred office, as well as to missionary labors. It is only under such circumstances that the rite vocari [a right or properly authorized call], within the pale of ecclesiastical order, can afford joy and confidence, and secure fidelity, in the discharge of official duties.

HOMILETICAL AND PRACTICAL

Act 13:1. Now there were at Antioch prophets and teachers.A congregation is now supposed to be in an excellent condition, when it is well provided with real estate, funds, a handsome building, etc., none of which, however, were owned by the church at Antioch; but there were prophets and teachers there, and these are now generally wanting. (Gossner).Manaen, which had been brought up with Herod.Two persons may be brought up together, and even be nourished at the same breast; nevertheless, the one shall be taken, and the other left. [Mat 24:40 f.]. (Starke).

Act 13:2. As they ministered to the Lord, and fasted, the Holy Ghost said.The Holy Ghost does not come to a full stomach and a wandering mind. The full stomach neither studies diligently, nor offers devout prayer. (Gossner).The Holy Ghost said, Separate, etc. The choice of God, the endowment with his gifts, the training which was accomplished by means of various dispensationsall these preceded in the order of time, and created a willing mind; thus they constituted the inward call; the call of the church, the separation and authorization were now added, and constituted the outward call. (Rieger).Separate me Barnabas and Saul, i.e. so that they may live, labor, think and desire solely in my service, in accordance with my will and good pleasure. Teachers should be Gods peculiar people, chosen and separated solely to please Him. (Ap. Past.).Why were precisely Barnabas and Saul separated? All the servants of God should be ready, whenever He needs them; but His call and command alone can authorize them to commence the work. Let not him who is called, despise him who is left; let not him who waits, envy him who receives an office, (ib.).The most humble service which is required of us in accordance with Gods call, is honorable, and worthy of being performed; the highest dignities are not worthy of being the objects of our pursuit. (Rieger).

Act 13:3. And when they had fasted.There was, accordingly, no farewell banquet given, but a farewell fast was observed! It is now common, even in affairs belonging to the kingdom of God, first of all to hold gay festivals; and therefore seasons of mourning follow. (Williger, who also appends the beautiful narrative of the consecration and mission of John Williams, the apostle of the South Sea).

On Act 13:1-3.The Lord sends forth laborers into his harvest: I. The harvest which he has in view; II. The laborers whom he chooses; III. The missionthe manner in which it is to be effected. (From Lisco.).The Scriptural mode of sending forth heralds of the Gospel to the heathen: I. By the impulse and direction of the Lord; (a) those who send, must be moved, not by their own spirit, but by the Holy Spirit; (b) those who are sent, must be chosen, not solely in accordance with the dictates of human prudence, but rather on account of the influences of divine grace on them, of which they furnish good evidence; (c) their destination must not be arbitrarily determined, but be indicated by the Lord. II. With holy desires and acts; (a) those who send should fast, abstaining from all excess, so that they may hare means for providing for the wants of the heathen; (b) they should praythe united prayer of those who send, and of those who are sent, availeth much; (c) the heralds should receive the imposition of handsafter having been consecrated to their work in the proper manner, their labors are also to be conducted according to ecclesiastical order, unto the salvation of the heathen, and the growth of the church. (Lisco).The first Christian missionary meeting at Antioch: I. The circumstances, in consequence of which the first missionaries went forth from Antioch; (a) on account of the peculiarly flourishing condition of the congregation in that city; (b) and the special indication of the will of divine wisdom. II. The solemn appointment of the first missionaries; (a) the men who were first commissioned; (b) the manner in which they were commissioned. (id.).That the assumption of the sacred office requires both an internal and an external call: I. The internal; II. The external call. (id.).The missionary power of Christianity: I. When the church possesses spiritual life, missions prosper; II. When missions are actively maintained, the church prospers. (From Lisco).The best attendants of a messenger of the faith who is sent forth: I. The call of God, addressed to him; II. The impulse of the Spirit, within him; III. The prayers of the church, which are offered for him; IV. The sighs of the pagans, who long for him.The blessed bond of union between the church at home, and her missionaries abroad: I. The blessing which extends to missionaries, from their original but distant homespiritual and temporal gifts, support, ordination, prayer. II. The blessing which missionaries send back to their distant homeadmonitions to pray, exhortations to praise God, the strengthening of faith, the increase of love.What gives to missions their life and power? I. The call of God, in which they originate; II. The fidelity of the laborers who are sent; III. The prayers of the church, by which they are sustained.How can the church secure the divine blessing, when she engages in any work? I. Not by being directed by human calculations, but by yielding to the impulses of the Holy Spirit; II. Not by premature rejoicings, but by humble prayer; III. Not by confiding in the names of men, even though they should be those of Barnabas and Saul, but by confiding in the name of the living God, on whose blessing all depends.[The manifestations of the influences of the Divine Spirit: I. In the conversion of sinners; which is effected (a) through the inspired Word (Eph 6:17 : Jam 1:18; 1Pe 1:23); (b) set forth, in its purity, by divine aid; and (c) applied by the Spirit to the sinners heart. II. In the edification of believers; which is effected (a) by the Spirit through the Word (1Th 2:13); (b) and the holy Sacraments, as means of grace, combined with prayer and self-examination; (c) all of which are profitable only through faith wrought by the Spirit. (Heb 4:2; Eph 2:8). III. In the extension of the Church in heathen lands; which is effected (a) when the Spirit incites men to go forth as heralds of the cross; (b) opens the hearts of their hearers (Act 16:14; Rom 10:17); (c) and conveys light, life and power through their words (1Co 2:4).Tr.]

Footnotes:

[1]Act 13:1. a. The text. rec. inserts [with E. G. H.] after , the word which is wanting in A. B. D. [Cod. Sin.], in several minuscules, and in ancient versions [Syr. Vulg.]; it is, without doubt, a spurious addition, intended to imply that the persons here named, were only some, but not all of the prophets and teachers of the Antiochian congregation. [Omitted by recent editors generally, except Scholz.Tr.]

[2]Act 13:1. b. [For the words: which Herod, (Geneva), the margin of the Engl. Bible offers the version: Herods foster-brother. (Rheims.). Alford says of , that it is probably collactaneus (Vulg.), foster-brother; not brought up with, for, if he had been brought up with Antipas, he would also have been with Archelaus.Archelaus and Antipas were brought up with a certain private man at Rome. (Jos. Ant. xvii. 1. 3). The original is more concisely and exactly rendered in the margin, Herods foster-brother. (Alex.). See below, Exeg. note b. on Act 13:1., and comp. with collactaneus of the Vulg. the German equivalent Milchbruder i. e., milk-brother.Tr.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

CONTENTS

The Holy Ghost specially ordains Barnabas, and Saul to his Service. They are sent forth. Elymas the Sorcerer, is struck blind. Saul, (who also is called Paul) preacheth in the Synagogue. The Jews blaspheme. The Gentiles believe.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul. (2) As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them. (3) And when they had fasted and prayed, and laid their hands on them, they sent them away. (4) So they, being sent forth by the Holy Ghost, departed unto Seleucia; and from thence they sailed to Cyprus.

We enter here upon one of the most interesting records which we have in the word of God, as it relates to the ordination by the Holy Ghost, to the ministry. And, after referring the Reader to what hath been already offered, on the Person and character of the Spirit, by way of Commentary, in this work, (see the 14th, and two following Chapters [Joh 14 ; Joh 15 ; Joh 16 ] in the Gospel according to John), I very humbly beg his permission, to enlarge a little more particularly, on this gracious office of God the Holy Ghost, as it is here set forth, in calling to the work of the ministry, Barnabas and Saul.

It should seem, that in this Church of Christ at Antioch, (from whence Barnabas and Saul, as related Act 11:29-30 had been sent to Judaea, with their alms for the poor saints, and were now returned;) there were some, who were called Prophets and Teachers. By which are meant, I presume, those who ministered in holy things. It was at one of their public meetings, that God the Holy Ghost spake as is here said. And, as at the day of Pentecost, he had made an open, and visible manifestation of himself; so here, he was pleased to renew the token of his divine presence, by a voice, declaring his sovereignty and power. I beg the Reader not to lose the recollection, that God the Father did the same, when, by a voice from heaven, he declared Christ his beloved Son, in whom he was well pleased, Mat 3:17 . This revelation of God the Holy Ghost, contains in it Three distinct, and special acts, in confirmation of his Person, Godhead, and Ministry; all which merit the Reader’s close attention.

First. His Person, is as clearly proved by the action of speaking, calling, and sending, as the actions of any Being whatever, can prove, personality and identity. The pronouns, me, and I, are wholly personal; and are not capable of being made use of any other way. And as much as we infer, the person of a man, by the actions of a man; so the Person of God the Holy Ghost is as fairly and fully inferred, by the actions here ascribed to Him.

Secondly. His Godhead must also be admitted, if the authority he here exercised, of calling and ordaining to the sanctuary service, be (as indeed it must be,) wholly the province of God. No man taketh this honor unto himself but he that is called of God, Heb 5:5 . The Holy Ghost called Barnabas and Saul to this honor; and consequently proved thereby, his eternal power, and Godhead.

And thirdly. The service, to which the Lord the Spirit separated and called, and sent forth Barnabas and Saul, is strongly marked as his service; for he said: Separate me, or for me, Barnabas and Saul. So again, the Lord adds, to the work whereunto I have called them. They are not said to be separated to the Lord, or to the service of the Church; but the Holy Ghost saith, separate me, that is, to my service. As if to shew, that his is the Almighty ministry in the Church; and all that act in it, act under him, and in his service, as well as by his appointment, Joh 14:26 .

And were it not for swelling the pages of this Poor Man’s Commentary, I should find it no difficult matter to prove, that as the Holy Ghost anointed Christ, the Great Head of his Church, in his priestly office, when the Spirit was given to him without measure: Joh 3:34 . So all his members, and especially his ministers, from Him derive all the unction necessary for their high calling, according to the measure of the gift of Christ, Eph 4:7 . But, I must abridge myself of this pleasure, and shall only beg to make a short observation, (taking occasion, from this ordination of Barnabas and Saul, as here stated,) on this work of God the Spirit, and on the characters of those men ordained.

I venture to conclude, that so palpable the truth appears, in this history, of the necessity of the Lord the Spirit’s ordaining, all that are called to any holy function, no one will question it. And, from the character of those men the Lord here ordained, it will be equally plain, that God the Holy Ghost calls none to the ministry, but what he hath before called by his grace. Should any one of my brethren condescend to read these poor labors of mine, I hope that he will not be offended with the observation. Let the characters of Barnabas and Saul be well considered, and the point will, I conceive, be abundantly plain. Of the former we are told, in a preceding Chapter, that he was a good man, and full of the Holy Ghost, Act 11:24 . And, concerning the latter, we know of his wonderful conversion by the Lord Jesus himself. So that both, were savingly called, and regenerated, and made rich partakers of grace, before that the Lord the Holy Ghost sent them forth, to preach grace to the people.

And, indeed, had this not been the case, how should they have suited for the ministry of Jesus? A man can never speak of the malignity of sin, who hath never in himself felt the evil of sin, neither been made acquainted with the plague of his own heart, 1Ki 8:38 . A man cannot describe the love, the grace, the mercy, the favor of Jesus, who hath never felt, or known, those precious things from Jesus in his own soul. But he who hath felt, and known both; and in his own heart, hath experienced both; will best minister to others, when from the abundance of the heart the mouth speaketh. This was what made the Apostles so animated in the service of the Lord. They themselves were awakened, and their chief bent was as instruments in the Lord’s hand, to awaken others. They held forth that bread of life, which they themselves had eaten of, and by which their souls lived. They called the people to the water of life, in Jesus, which they had drunk of, and found, as Christ had said, that it was in them a well of water springing up to everlasting life, 1Jn 1:1-3 ; Joh 4:14 . Oh! that all who minister in holy things, were thus first made partakers of the manifold gifts of God; and proved their ordination, like Barnabas and Saul, from God the Holy Ghost; in that the word of Christ dwelt in them, by coming with power from them, and the Lord giving testimony to his truths, and to the word of his grace, by them. Almighty Lord the Spirit! vouchsafe in this our day, as in those days of the Apostles, gracious manifestations of thy divine ordination of thy servants to the ministry! Oh! for that voice to be again heard in spirit, and felt in power, as it was then sounded: Separate me (multitudes of the true) Barnabas’s and Sauls, for the work whereunto I have called them!

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

St. Barnabas the Apostle (For St. Barnabas’ Day)

Act 13:1-3

We keep today the memory of St. Barnabas the Apostle. These men were not only inwardly moved by the Holy Ghost to take upon them this voice of ministration, but they were solemnly consecrated to the ministry of apostleship by the outward ordination by the then rulers of the Church.

I. Love for Missionary Work. These words suggest just two or three points first the beginning of missionary work among the Gentiles. These men are commissioned by the Holy Ghost to go forth and carry the Name and Gospel of Jesus, the salvation of Jesus to the world, and the results are everywhere. If there are any in this church today who are not really interested in mission work, I would say begin to be so at once. Think, and fight, and pray. Do something for the Lord Jesus outside just your own immediate work something in return for the effort of those who laboured to give the message of salvation to the world, to you and me.

II. Reverence for Church Order. Just ponder this one sentence ‘so they, being sent forth by the Holy Ghost, departed,’ and then read in the text a confirmation of our belief in order and propriety and the great principles in Scripture. Even the express designation of the Holy Ghost does not supersede the outward form of ordination. The ministry is a work, a business, and it needs the authority of the accredited representatives of the Church of Christ. Just as the Church at Antioch fasted and prayed, and laid on hands in solemn benediction before they sent forth the new Apostles to their work, so the Church of England, with its historic and spiritual claim to follow the teaching of the Apostles, acting under the inspiration of the Holy Ghost, offers prayers for those to be ordained.

III. The Unction of the Holy One. There is no department of our life, individual or corporate, which is not ruled over and controlled by the mighty influence, the unction of the Holy Ghost. Let us try and believe that there is nothing done that does not begin from an idea, and that nothing therefore is too small or too great for us to pray that the Holy Ghost may take part in it and enrich it with His grace. Everyone may not be called to a sacred office; yet there are hundreds called to offices which man does not regard as sacred, but which really are so. To those who have eyes to see, God’s Spirit is everywhere. Our Collect today reminds us that He who endowed His Apostle Barnabas with singular gifts the Holy Ghost will not, if we earnestly beseech Him, leave us destitute of His manifold gilts in our sphere of life, and thought, and business, nor yet of the grace to use them to the honour and glory of Christ Jesus, our Lord and King.

References. XIII. 1. J. Baines, Twenty Sermons, p. 57. Expositor (4th Series), vol. vi. p. 306; ibid. (5th Series), vol. ix. p. 413.

Worship and Service (For the Feast of the Conversion of St. Paul)

Act 13:2

In this thirteenth chapter of the Acts we are told about the visit of St. Paul and St. Barnabas to the Church which was in Antioch. It was no ordinary work that they did. They ‘ministered to the Lord,’ and this expression meant a great deal. Ministering to the Lord nearly always carries with it a service to one’s brethren. This is brought before us in various ways, and, taking the word ‘ministered’ in its technical sense, it is especially brought before us in this chapter. But, if we understand the word aright, we find that it represents also the Divine Service and highest act of worship in the Christian Church.

I. There is a Distinct Call to Worship in God’s House. It is part of the system of the Christian Church. Would that that could be brought home to the people of England today. People who are against the forms which the Church has taken to guide itself are against God. People imagine that these forms are unspiritual, whereas they are nothing of the kind. Let us learn from St. Paul’s own experience, and not confine ourselves to some small section of his writings.

II. Note now the Blessing that came to St. Paul and the whole Gentile world when Jesus Christ called him to immediate preparation to work for His sake. St. Paul was always a good man. He persecuted the Christian Church because he honestly believed it to be inconsistent with God’s teaching. After his conversion we read that he made use of his privileges as a Jew that he might gain Jews for Christ. Saul the persecutor became Paul the Apostle. He was a devout worshipper both at public service and in private prayer. Then, by the grace of God, let us try to follow him and engage in both. How do we devote our powers and energies during Divine service? The answer may be that many of us do not realise that that service calls for powers and energies; but, if that be the case, it is not the right way to think of religion. We must throw our whole energies and interest into our public as well as private worship.

III. When the Call comes to you as it came to St. Paul, try to follow in his footsteps. His call came direct to him through the agency of the Church, and that is the way it may come to you. But it also came to him in answer to a life of intense earnestness truly mistaken as it was at first and if you should hear the Master’s call you must put away indifference. You must prepare yourselves with the first great prayer that St. Paul offered for the first time on the way to Damascus, ‘Lord, what wilt Thou have me to do?’

References. XIII. 2. R. W. Dale, The Epistle of James, p. 278. Expositor (5th Series), vol. vii. p. 31; ibid. (6th Series), vol. iii. p. 345. XIII. 2-50. Ibid. vol. ii. p. 26. XIII. 3. Ibid. (4th Series), vol. i. p. 349. XIII. 4. H. Bailey, The Gospel of the Kingdom, p. 84. XIII. 6. Expositor (5th Series), vol. i. p. 386; ibid. (6th Series), vol. xii. p. 105. XIII. 7. Ibid. vol. x. p. 113. XIII. 8. Ibid. (5th Series), vol. i. p. 144. XIII. 9. Ibid. (4th Series), vol. iii. p. 225; ibid. (6th Series), vol. x. p. 455. XIII. 10. Ibid. vol. viii. p. 36 XIII. 12. Spurgeon, Sermons, vol. xxx. No. 1781. XIII. 13. J. D. Jones, Elims of Life, p. 239. T. Barker, Plain Sermons, p. 242. XIII. 14. Expositor (4th Series), vol. vi. p. 167; ibid. vol. x. p. 1; ibid. (5th Series), vol. iii. p. 188; ibid. (6th Series), vol. ii. p. 324. XIII. 14, 16, 27. Expositor (4th Series), vol. ii. p. 25. XIII. 16-26. Ibid. (6th Series), vol. viii. p. 238. XIII. 20. Ibid. (7th Series), vol. vi. p. 560.

The Man After God’s Own Heart

Act 13:22

These words are the definition and the description of the model human life. The general truth of these words is simply this: that the end of life is to do God’s will. God has given us two sides of this model life: realised in the Living Word: analysed in the written Word. Let us search our Bibles to find this ideal life, so that copying it in our lives, reproducing it day by day and point by point, we may learn to make the most of our life, and have it said of us, as it was of David, ‘A man after Mine own heart, who shall fulfil all My will’.

I. The first thing our ideal man wants is a reason for his being alive at all. What is he here for? And the Bible answer is this: ‘I come to do Thy will, O God’. (Heb 10:7 .)

II. The second thing an ideal man needs is sustenince. After he has got life, you must give him food. Now, what food shall you give him? Shall you feed him with knowledge, or with riches, or with honour, or with beauty, or with power, or truth? No; there is a rarer luxury than these. It is this: ‘My meat is to do the will of Him that sent Me’. (Joh 4:34 .)

III. The next thing the ideal man needs is society. He needs friendships. Now, whom will you give him? The answer trembles on the lip of every one who is trying to follow the ideal life: ‘Whosoever shall do the will of My Father which is in heaven, the same is My brother, and sister, and mother.’ (Mat 12:50 , Mar 3:35 .)

IV. Now we have found the ideal man a Friend. But he wants something more. He wants language. He must speak to his Friend. Every one knows what his prayer will be. Every one remembers the words of the ideal prayer: ‘Thy will be done’. (Mat 6:10 .) Now mark the emphasis on done. It is not that God’s will may be borne, endured, put up with. There is activity in his prayer.

V. But the ideal man does not always pray. He is too full to speak, so his heart bursts into song, ‘Thy statutes have been my songs in the house of my pilgrimage.’ (Psa 119:54 .)

VI. The next thing the ideal man wants is education. ‘Teach me to do Thy will’ (Psa 143:10 ). This is the true education. And now we have almost gone far enough. These are really all the things the ideal man can need. But in case he should want anything else, God has given the man after His own heart a promise.

VII. So God has given the ideal promise: ‘If we ask anything according to His will, He heareth us… and we know that we have the petitions that we desired from Him.’ (1Jn 5:14 )

VIII. There is only one thing more which the model man may ever wish to have. We can imagine him wondering, as he thinks of the unspeakable beauty of this life, how long this life can last. But God in the riches of His forethought, has rounded off this corner of his life with a great far-reaching text. ‘He that doeth the will of God abideth for ever.’

Henry Drummond, The Ideal Life and other Addresses, p. 217.

References. XIII. 22. Expositor (6th Series), vol. x. p. 126. XIII. 26. Spurgeon, Sermons, vol. 1. No. 2899. F. St. John Corbett, The Preacher’s Year, p. 120. XIII. 32. F. Harper, Preacher’s Magazine, vol. x. p. 411. W. M. Sinclair, Words from St. Paul’s (2nd Series), p. 119. XIII. 34. Spurgeon, Sermons, vol. xl. No. 2366. XIII. 36. John Watson, Christian World Pulpit, vol. 1. p. 417. Spurgeon, Sermons, vol. xxxviii. No. 2243. C. A. Berry, Vision and Duty, p. 135. G. G. Bradley, Christian World Pulpit, vol. lix. p. 68.

Forgiveness of Sins

Act 13:38

This was St. Paul’s first public utterance since his conversion. He was the Barnabas of the Synagogue, and, as the custom of the Synagogue was, he was asked to speak, and up he got, and the Holy Ghost was upon him, and he poured out this most significant speech.

Notice that the speech follows very closely on that of St. Stephen’s dying utterance. Compare the two. They both begin with the history of God’s Covenant with the Jewish nation, and they both end by preaching Jesus and the Resurrection. St. Paul heard that speech of Stephen’s, and he modelled his own after it He never forgot that eloquence, and was never likely to, as he had stood by and seen the eloquence of Stephen’s death, which was greater even than the eloquence of his dying speech.

The portion I have taken for the text is’: ‘Be it known unto you.’ That is, about this matter there is to be no agnosticism whatever. It is to be ‘known unto you’. You must know this, that the Holy One being dead saw no corruption, that He was raised from the dead, and that through Him is preached the forgiveness of sins. That is the matter about which you and I must have no doubt whatever. There is no agnosticism permissible on this point.

I. First, then, I should like upon this subject to say, it is the forgiveness of sin that is preached in Christ’s name. It is not forgiveness of crime. A great many make a mistake here Crime can be appraised, and the punishment due to it meted out. Sin may be committed without crime, but crime can never be committed without sin. A man has committed a crime. It is expiated. For six months, say, he has been in prison. The doors are open, he is free, and, because he has expiated his crime, I hope there are none of you here would be so ungenerous as to throw it in his teeth, as there may be many crimes you and I have committed which are never expiated. But, if the man has a soul, there is the dishonour and the stain still there. If he has expiated his crime, society is bound to forgive him. But what about God? And then comes this Gospel, ‘Through this Man is preached unto you forgiveness of sin’. He may say, ‘I can never forget that I did it, the consciousness of my guilt still remains’. And it is to such an one that the Gospel comes home.

II. Forgiveness of sins is through Jesus Christ complete. Our religion is not a metaphysical argument or archological study. It is a Gospel good news. To those who feel that they cannot forgive themselves, He comes as the Saviour Christ. We are forgiven of God. So the Gospel is the grace of our Lord Jesus Christ, which is the love of God, which is the fellowship of the Holy Ghost III. And another point is this: when God forgives sin, He forgets. Without forgetting there can be no real forgiveness. We say, ‘Well, of course, I forgive you, but you know I can never forget; it is not possible.’ But the forgetfulness I speak of here is forgetfulness of the heart, not of the intelligence. The essence of God is love. God is love, and therefore, God being love, with Him forgiveness is forgetfulness. The Bible expression for this is, as you know, that God puts sin behind His back. How far is that? Where is that? As far as the east is from the west. How far is that? You cannot measure it; it means utter, complete, entire. ‘I will forgive their iniquity, and I will remember their sin no more.’

References. XIII. 38. W. M. Clow, The Cross in Christian Experience, p. 268. XIII. 38, 39. J. T. O’Brien, The Nature and the Effects of Faith, p. 49. Expositor (4th Series), vol. ii. p. 257; ibid. vol. vii. p. 17. XIII. 39. Ibid. (5th Series), vol. vii. p. 287. XIII. 40, 41. F. D. Maurice, The Acts of the Apostles, p. 197. XIII. 41. Expositor (4th Series), vol. iii. p. 120. XIII. 43. J. Arnoid, The Interpretation of Scripture, p. 188. XIII. 46-48. Spurgeon, Sermons, vol. xxxiv. No. 2045. XIII. 49. Ibid. vol. ii. No. 76. XIII. 50. Expositor (5th Series), vol. x. p. 276. XIII. 51. Ibid. (6th Series), vol. vi. p. 404. XIII. 52. A. Maclaren, The Wearied Christ, p. 212. XIV. Expositor (4th Series), vol. ii. p. 20; ibid. vol. v. p. 30; ibid. vol. vi. pp. 294, 373; ibid, (5th Series), vol. ii. p. 411. XIV. 1. Ibid. p. 282. XIV. 2. Ibid. (5th Series), vol. i. pp. 140, 272, 276, 284. XIV. 4. Ibid. (6th Series), vol. viii. p. 74. XIV. 9. E. W. Attwood, Sermons for Clergy and Laity, p. 267. XIV. 9. 10. Spurgeon, Sermons, vol. x. No. 559. XIV. 11. F. D. Maurice, The Acts of the Apostles, p. 212. XIV. 20. Expositor (6th Series), vol. ii. p. 429. XIV. 22. A. G. Mortimer, The Church’s Lessons for the Christian Year, pt. iii. p. 105. S. Pearson, Christian World Pulpit, vol. 1. p. 13. T. Arnold, Sermons, vol. i. p. 217. H. Alford, Quebec Chapel Sermons, vol. iii. p. 131. Expositor (6th Series), vol. x. p. 294.

Fuente: Expositor’s Dictionary of Text by Robertson

Chapter 39

Prayer

Almighty God, upon our hearts do thou write the word of wisdom, and in our memory do thou put the word of instruction. We forget thy commandments, and thy statutes flee away from our recollection. Oh that we might have an inspired memory, so that no word of thine might ever be lost! How rich we might have been in wise words! Our heart might have been as a store-house laden with treasure from heaven. We would that our memory were written all over with thine own hand with laws of light, with words of truth, with doctrines from heaven. Then surely the Enemy would have no place in us, nor could we admit him to the hospitality spread by thine own hand. Bring us daily closer to the Saviour of men. May we enter into his spirit, having tasted of his grace; having been reconciled unto God by him, may our reconciliation become the beginning of a new ministry of our own! May men take knowledge of us that we are no longer in rebellion against God, but are at one with his righteousness and purity! This is the miracle of God! This is the triumph of Almightiness! This is the sweet conquest of the Cross! We are brought nigh by thy Son; even we that were afar off now stand at thy right hand clothed with the garments of holiness and of praise. We are therefore living miracles! We are wonders unto ourselves, and unto many, and we would that astonishment of a saving kind might strike every one who beholds the wonders of God.

Thou dost not smite to destroy, but to heal. Thy rod is not a weapon of destruction; it is, in reality, though hidden from our poor sight, a sceptre of mercy. May we believe this, and rest in this persuasion, and be strong in this infinite comfort; then our tears shall be precious to us; in shedding of them we should lose something of thy grace; for whilst they are yet in our eyes we see thy providence in its largest and noblest form. Many are thy mercies; and they are all treasured in Christ for us. No good thing wilt thou withhold from them that walk uprightly. Thou delightest to give grace on grace, more grace, a continual increase and accumulation of grace, until grace itself is turned into glory. We would live in God as revealed to us through his Son. We did not make ourselves. We are the work of thine hands. As such we would live in thy presence, and seek to know thy will, and try to do it with both hands earnestly. May ours be a fervent love, a great and noble passion of the soul, an enthusiasm full of the Spirit of the Cross; seeking to redeem men, and bring wanderers back from the wilderness in which there is no way. Thou knowest the way that we take; when thou hast tried us, thou wilt bring us forth as gold. One day we shall emerge from the darkness, and when we stand in the light, we shall see that even in the night-time thou hast been clothing us with garments of beauty. Few and evil are our days at the most; they are dwindling fast; some now in thy presence see the very last milestone on the road, and they know it to be the last; but they are not broken-hearted. They make that stone an altar; they write upon it, “Hitherto hath the Lord helped us;” and in the strength and majesty of that Divine faith they walk the few remaining yards, knowing that they are walking towards victory and home. We bless thee for the inspiration of hope. We thank thee that at night-time we can sing even in the prison. We rejoice that there is no place, however far off and desolate, that may not be turned into a sanctuary because of thy presence. Heal the heart thou hast smitten! Find the link in the chain which thou hast broken! Bring back memories that shall be as presences in the night where thou hast desolated the house, and put out its fire! The Lord send comfort to all our hearts! Where sin abounds, may grace much more abound, and where the presence and sense of sin are intolerable, may there be the shining of the Cross, which shall make the contrite glad with a renewed hope. The Lord hear us, and be mindful of us, and kind to the least thankful of us, and pitiful to the feeblest and weakest, and at the last may we be gathered from the east, and from the west, and from the north, and from the south, in the name of Jesus, and in the blood of the everlasting Covenant, may we stand before thee a mighty host, free men, loyal in heart, because washed in the blood of the Lamb! Amen.

Act 13:1-13

1. Now there were at Antioch, in the church that was there, prophets and teachers [the two not necessarily identical, though the higher gift of prophecy commonly included the lower gift of teaching], Barnabas, and Symeon that was called Niger [nothing more is known of him], and Lucius [probably one of the first evangelists of Antioch] of Cyrene, and Manaen, the foster-brother of Herod the tetrarch [Antipas], and Saul [copied from a list made before Saul became famous].

2. And as they ministered [a word commonly used of the service of the priests and Levites in the Temple] to the Lord, and fasted, the Holy Ghost said, Separate me [from the construction of the Greek it would appear as if the command had been given in answer to prayer] Barnabas and Saul for the work whereunto I have called them.

3. Then when they had fasted and prayed [the fasting and prayer were continued until the laying on of hands had been completed] and laid their hands on them [the formal act by which the Church testified its acceptance], they sent them away.

4. So they, being sent forth by the Holy Ghost, went down to Seleucia [a town about sixteen miles from Antioch], and from thence they sailed to Cyprus [where the population was largely Greek].

5. And when they were at Salamis [at the east end of Cyprus], they proclaimed the word of God in the synagogues of the Jews; and they had also John as their attendant [not deacon or preacher: he personally served in baptisms: he was the apostolic courier].

6. And when they had gone through the island unto Paphos, they found a certain sorcerer [same word in Mat 2:1 ], a false prophet, a Jew, whose name was Bar-Jesus;

7. Which was with the proconsul, Sergius Paulus, a man of understanding [intelligent and discerning]. The same called unto him Barnabas and Saul, and sought to hear the word of God.

8. But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn aside the proconsul from the faith [“the charlatan feared the loss of the influence which he had previously exercised over the mind of the proconsul”].

9. Then Saul, who is also called Paul, filled [the tense implies a sudden access of spiritual power] with the Holy Ghost, set his eyes on him,

10. and said, O full of all guile and all villany, thou son of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord?

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.

12. Then the proconsul, when he saw what was done, believed, being astonished at the teaching of the Lord.

13. Now Paul and his company set sail from Paphos, and came to Perga [the capital of Pamphylia, about seven miles from the mouth of the river Cestra] in Pamphylia: and John departed from them [for what appeared to Paul as an insufficient reason] and returned to Jerusalem.

Notes

Saul’s change of name. “It is impossible not to connect the mention, and probably the assumption, of the new name with the conversion of the proconsul. It presented many advantages.” Plumptre. “The name was one familiar to the Gentiles, of whom he was presently after the apostle, and agreeable on them rather than to the Hebrew name Saul. It answered also to his stature. Paulus = little. Barnabas gives place to him from this point.” Bengel. “Satisfactory reasons are sought for this sudden change of name. There were probably more reasons than one. As a Roman citizen, it would be perfectly likely and natural that he should own a Roman as well as a Jewish name. He was now going forth to the Gentiles, and of the two names the Latin would be much more acceptable to his heathen hearers than the Hebrew… Paulus, though originally meaning small, was a famous name of great dignity, and associated with high rank.” Malleson.

The First Missionary Journey

“IN the Church,” how much is implied in these three words! How much they assume! From some points of view the whole Christian idea may seem to be involved in the brief expression “in the Church.” What is the Church? Is it not part of common human society? Why this separateness of indication? Why treat it as a world within a world? Why not refer to the human family as a whole, on the principle that the greater includes the less? There must be some meaning in this society within society. Are not men continually engaging their invention in such arrangements? Whoever speaks of society as a whole, as a grand sum total of human life? The integer is broken up into innumerable fractions of all values and denominations, but there is ONE fraction, alas! only a fraction just now, which says that it will, and must, by the force of a sweet and Divine compulsion, become itself the whole number, that fraction is the Church. Are they ordinary men who compose the Church? Certainly not. How many men does it take to make a Church? Two! In what name do they meet? In the name of Jesus Christ! Where do they meet? Where they please. What pomp and circumstance are requisite to constitute them into a Church? How much money must they have? None! How much learning of a merely technical and mechanical kind to constitute them into a Church? None! Then they must be very weak? That is impossible. The side on which Omnipotence fights cannot be weak. Then they may be very poor? No! The side that banks in heaven can never be short of treasure- But they must have some place to meet in? Not necessarily. Under a tree will do, or in the middle of a meadow or within some fold of the night’s darkness, in the dens and caves of the earth, a Church not made with hands! Why if that idea in all its simplicity, but unfathomable depth of meaning, could seize the Christian mind of to day, a sublime revolution would be the immediate and permanent consequence. But the moment two men come together to constitute a Church they forget that nothing further is requisite but the presence of Christ. They must build! Peter wanted to build on the mountain top. They must create an institution; they must establish an intricate and expensive organization. Kind two godly souls in the poorest village in the land, and they do not ask for our help. Help! What to do? A Church is as complete as a family; a Church is self-bounded, self-contained, self-complete, self-sustaining, so far as all human resources are concerned. It has an open highway to the all-supplying heavens, and when it goes abroad on the earth, it is in the spirit of brotherhood and sympathy and common desire, and neither as a beggar nor a patron. The Church is composed of redeemed and regenerated men. They are one in Christ: diverse in stature, in figure, in colour, in speech; diverse in everything that enters into the composition of humanity; yet they are one in him who breaks down all middle walls of partition, and in him they have their indissoluble and indivisible unity. Why do they not, then, “cleave unto the Lord”? When we pray we are one; when we speak to each other we are divided: in worship one, in opinion countless thousands! Then why do we not pray, and let opinion alone? “What doth the Lord thy God require of thee but to do justly, to love mercy, and to walk humbly with God?” But men will have opinions, and opinions divide men. The whole Christian Church this day throughout the world says to God: “Thine is the kingdom and the power and the glory forev. Amen.” And the moment the Christian Church begins to preach it speaks ten thousand differing and irreconcilable dialects. “Pray without ceasing.” Meet for worship, not for the propagation of opinions. One man has as much authority for his opinion as another; opinions are growths, opinions belong to processes of education. There is only one thing true in all the possibilities of its bearing, and that is worship. Could these two ideas recover their place in the Church, I repeat, a most beneficent and profound revolution would be the instant consequence. We have torn the seamless robe of Christ into innumerable rags! Christianity has now become a tissue of opinions; once it was a world-shaking faith; now it is a cage filled with opinions and dogmas and controversies that can never be reconciled. Pray on! Worship is the union of the Church! “Certain prophets and teachers,” different gifts, you observe, but the same subject. Take care that we do not exclude the PROPHET from the Church; we are inclined to do so. The prophet had a higher gift than the teacher; the teacher read a book that was written with pen and ink, but the prophet read a book not yet written, but that was going to be written. He forecast the ages, and read the scroll of the future traced by an invisible hand with invisible ink. Have we reached the final point? Do we stop at a flat black line and say Finis? We have excluded the prophet from the Church; we call him “heterodox,” fanatical, unsafe, peculiar, not always to be relied upon; men write cautiously to him; men are afraid of him; they speak of him with many parenthetic qualifications; they write about him with so many footnotes that the substantial text is reduced to a minimum. It is the prophet that must lead us; there must always be amongst us some man who has the next word. I cannot see those who are on the mountain top, but I can see the next man on the mountain ridge; that is enough in the meantime, for he, turning to me below, says, “Come up higher, higher still.” Where is the prophet today? He is a dead man, and his grave cannot be found!

“The Holy Ghost said.” How much is implied in that expression also! The Holy Spirit dwells in the Church. “Know ye not that ye are the temples of the Holy Ghost?” The Spirit finds his abode in the Church; there he can whisper; there he can touch gently the minds which he seeks to affect; there he can tell “the secret things of God.” Had we listened more, we should have known more; had we invited fuller confidences from heaven, we should have known the meaning of this sublime word, “The secret of the Lord is with them that fear him.” The Holy Spirit must be our genius, our ability, our inspiration, our wealth, and our whole strength. Pray that the Holy Dove may return,” sweet Messenger of rest.” He will take of the things of Christ and show them unto us. He will not testify of himself, but whatsoever he shall hear the Son say he will whisper to our hearts, and will “show us things to come.” Alas, we have no future, because we have no Holy Ghost! It is the function of the Holy Spirit to elect his own ministers: do not let us meddle with God in this matter. God will find his own ministers. A minister is not a manufacture he is an inspiration! “Pray ye the Lord of the harvest that he would send forth labourers into his harvest.” There our interest may well cease, for a great prayer will answer itself, and you will be found doing the earthly share of the work with a glad heart and a willing hand. Ministers are not to be made by us. Young men are not to be driven into the ministry they are to be “called” to it. Put all the emphasis you can upon the word which the Holy Ghost himself used:” The work whereunto I have CALLED them.” The ministry is a calling; men are called to particular work; they are called to particular countries, places, and surroundings; the Lord hath a candlestick for every candle; the Lord allots the place as well as calls the man.

A singular combination of the human and the Divine you will find in the third and fourth verses. Barnabas and Saul were chosen and separated, and we read in the third verse that when the Church “had fasted and prayed, and laid their hands on them, they sent them away.” That is the human side. Now read the beginning of the fourth verse and see the Divine aspect. “So they being sent forth by the Holy Ghost.” We are “fellow-workers with God.” Who sent forth Barnabas and Saul? The Church did. The Church alone? No, the Holy Ghost sent them forth. Then this was a joint work? It was, certainly. The united work of the Spirit and of the Church. This is the solution of the whole controversy about the Divineness of our salvation and our share in it. “Work out your own salvation with fear and trembling, for it is God that worketh in you.” So then we are fellow-workers with God. We are called into this high partnership it has pleased God so to address us as to give us the comfort of having done somewhat in our own case, for said Jesus to those who believed on him and received his healing: ” Thy faith hath made thee whole.” The two men then were sent forth both by the Holy Ghost and by the Church, and we find that their way was marked out and made clear for them. God will take care of his own ministers. No minister of Christ in all this world but has friends: opponents he may have, but they will, as the clouds in the air, set out in sharper accent and more glorified expression the light that is above. Do not tell me that you can go forth at God’s bidding without having friends, and men’s respect and confidence and love. You may meet an Elymas, but you will first meet a Sergius Paulus. God himself will open a man’s way, and the wonder of the man will be, not that Elymas should have opposed him, but that Sergius Paulus, the proconsul, should have taken any notice of him. We are surprised by love, not by hate: the marvel is that we should have bread, not that we should sometimes be an hungered. But the true ministry develops the evil-spirit of the times. Elymas, the Sorcerer, withstood Barnabas and Saul, seeking to turn away the viceroy from the faith. So we sometimes hear timid people saying that whether this or that movement be good or not they will not say, but certainly since it took place there has been a great deal of rioting and tumult in the neighborhood; and such poor philosophers are allowed to be counted as one each in a vote by hand! How pitiable, how heart-discouraging! Do let us have to do with men who see that wherever the good is the evil will be developed. Wherever Barnabas and Saul are, Elymas will put in his claim, and there will be controversy in any town whose possession by the sorcerer is disputed by those who claim it in the name of Christ. Wherever there is a movement in the direction of sobriety on a larger scale, there will be corresponding opposition to it. Wherever there is Gospel preaching of a right sort, not tepid, uncertain, halfhearted, but the mighty yearning preaching of the heart in the tongue and accent of the people, the devil will leap up from his darkness and dispute the field. We are disabled by timidity. Did Barnabas and Saul write home to Antioch that opposition having arisen, they would return by the next boat? They were not given to returning except with victory, or to equip themselves for further Christian assault!

It is beautiful to mark how Saul takes his right position by a most natural process. They went out Barnabas and Saul, but when we hear of them again they will be Saul and Barnabas. This inversion took place providentially. Men are tested by their work. Nothing can keep down a man whom God has appointed to the throne. There will be no controversy between Barnabas and Saul, for Barnabas was a good man, and he instantly knew where the power was, and he stood aside with the graceful courtesy which is taught and acquired only in the school of heaven.

“Then Saul” wrought his first miracle. In many chapters in the Bible you find beginnings. In this chapter Paul worked his first miracle. He fixed his eyes on the Sorcerer, and said: “O full of all subtilty 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?” Truly his speech was then not “contemptible”! Stung by fire, he turned into a mighty and thrilling speaker. Never could he have prepared those words in any mechanical sense: they are the words which follow the touch of fire! That fire we have lost. We talk to Elymas in syllables of ice; we look at him with vacant eyes, he returns our unmeaning stare. This first miracle seemed to bring back Saul’s own experience on the way to Damascus. It seems as though he knew only one kind of miracles, and that was making opponents blind. He began with Elymas where the Lord began with himself. He had not yet seen the range of the Divine movement. Many a time he had thought of the blind days, and mayhap he said to his soul, This is how Christ afflicts men who oppose him! so when he comes to work his own first miracle he begins with the Sorcerer where Christ began with himself; he struck the Sorcerer blind! Yet he remembered the mercy as well as the wrath, adding “not seeing the sun for a season.” Just his own experience! His was not a lifelong blindness, but a temporary suspension of the visual power. How we repeat our experience in others! How the father lives again his own childhood in his son! How the instructor takes his pupils just as he himself was taken some thirty years before!

In this chapter we shall presently hear Paul’s first speech. Truly he begins in this chapter! He has been at home waiting, wondering, reading, thinking much and praying ever day, and now his turn has come, and in this chapter we shall see his first miracle, and hear his first thunder, and shall know that the king of men has arisen in the Church!

That great preacher is now about to begin! Let us look and listen well!

Fuente: The People’s Bible by Joseph Parker

XIX

ANTIOCH OF SYRIA, THE CENTER,

AND PAUL’S FIRST MISSIONARY TOUR TO THE HEATHEN

Act 13:1-14:28 .

A map of the Roman Empire in the times of the apostles should be always before the New Testament student. The reason that a map of that kind is of so much importance to the student is that it gives the Roman provinces to which the New Testament, and particularly the book of Acts, makes so many references. This is specially needful in studying any part of the New Testament that applies to Asia Minor and the provinces of Asia, in order that one may comprehend the governmental divisions at that time, and the form of the government in the different places.

It is important to locate the two Antiochs of this section, and tell how there happened to be two. The first Antioch the one from which Paul starts out is the capital of Syria. Syria includes the Holy Land. The second Antioch is in the Roman province of Galatia, but the native name of it is the Phrygian Antioch of Pisidia. There happened to be two, because the ruler of the Syrian Antioch built the other Antioch, and that ruler was Antiochus. Whether he was Antiochus Is, II, III, or IV, we do not stop to notice now, but he was Antiochus, ruler of Syria, and built over in Asia Minor, in the country of Pisidia, which was afterward included in the Roman province of Galatia, the second Antioch.

Alexander the Great conquered all of Asia Minor and Syria, and the Orient up to the river Indus. When he died his empire was divided into four parts, and one of his generals, Seleucus, had the empire of Syria, whose capital was this Syrian Antioch, built by Antiochus, one of the Seleucidae, so that it was the capital of the fourth part of the Greek empire. There this great man ruled, and before the New Testament times one of the kings who reigned was Antiochus Epiphanes, who was the one that troubled the Jews so much, and tried to destroy their religion, the history of which we find in the book of the Maccabees. After a while the Roman Empire rises, and the Romans sweep the Greek Empire away. And when they sweep it away, then they divide the whole Roman Empire into governmental provinces, and one of the governmental provinces was Syria. That included Antioch, Damascus, and Jerusalem, and the head of the district lived at Antioch. That brings up the history somewhat to the first Pentecost.

In Act 2 we learn that certain Syrian Jews were there in Jerusalem, and heard Peter’s great sermon. In Act 6 we learn that Nicolaus, a proselyte of Antioch, was one of the first deacons. When the persecution of Saul, which commenced at the death of Stephen, was raised against the Jerusalem church, certain Syrians who were there went as far as Antioch, some of them preaching to the Jews only, and some of them preaching to the Greeks. As soon as information came to the Jerusalem church that the Greeks were being preached to in the city of Antioch, they sent Barnabas there, a good man, full of faith and the Holy Spirit. Barnabas had been the means of introducing Saul, after his conversion, to the Jerusalem church. When he saw the magnitude of the work in the Syrian Antioch, and knowing that Paul was called to be an apostle to the Gentiles, he went to Tarsus after Paul. Paul joins him in Antioch, and they start off to preach and build the first blended church of Jews and Gentiles.

Paul’s commission to the heathen was given to him on the day he was converted, and the exact words of it are found in Act 26:16 as follows: “But arise, and stand upon thy feet; for to this end have I appeared unto thee, to appoint thee a minister and a witness both of the things wherein thou hast seen me, and of the things wherein Is will appear unto thee; delivering thee from the people, and from the Gentiles, unto whom I send thee, to open their eyes, that they may turn from darkness to light and from the power of Satan unto God, that they may receive remission of sins and an inheritance among them that are sanctified by faith in me” (Act 26:16-18 ). That was his commission, given him the day he was converted.

It was about ten years after that commission was given to the commencement of this section, and there were many intermediate events. It was three years from his conversion to his first visit to Jerusalem; he was five years in Cilicia; he was more than one year at Antioch; so it would be about ten years in all since this commission was given. The intermediate events are as follows: (1) His going into Arabia to receive the gospel. (2) His preaching at Damascus. (3) His preaching and rejection in Jerusalem. (4) His preaching in Cilicia. (5) His preaching at Antioch.

This long delay of ten years between the giving of his commission to the Gentiles and his now being ordained to be sent out to the Gentiles, are explained thus: As an example, God called Moses as a deliverer of Israel forty years before he instructed him to commence the delivery. As there was a necessity for delay in the case of Moses in the proper preparation of the public mind and Moses’ own mind and the mind of the Egyptians, to take place between his call and the work of deliverance, just so it was in the case of Saul. He was not ready to preach outright, at once, from the day he was called to preach to the Gentiles. Public sentiment at Jerusalem in the church that already existed was not yet ready for him. In his own time God would tell him when this great work would commence.

The Holy Spirit now intervenes to give effect to this commission. He found a certain number of disciples, brethren, prophets and teachers at Antioch, engaged in fasting and prayer, and impressed their minds to ordain Barnabas and Saul to go to the Gentiles. He is the one that intervenes, and that is how he did it, as Act 13 commences thus: “Now there were at Antioch, in the church that was there, prophets and teachers, Barnabas, and Symeon that was called Niger, and Lucius of Gyrene, and Manaen, the foster-brother of Herod the tetrarch, and Saul. And as they ministered to the Lord, and fasted, the Holy Spirit said, Separate me, Barnabas and Saul, for the work whereunto I have called them. Then when they had fasted and prayed and laid their hands on them, they sent them away” (Act 13:1-3 ).

There is a distinction between prophets and teachers. A prophet was one who had, by inspiration and authority, revelations from God to deliver to the people. He might also be a teacher. A teacher was one) when he was not a prophet also, who could instruct other people in the things that were revealed by inspiration. This is the distinction between a prophet and a teacher.

Here we have an ordination ceremony. An ordination is an official ceremony by the church, setting apart a man to a specific work by prayer and laying on of hands. The value of the ordination here is this, that while Paul had received his commission known to him, there had been no occasion of the Holy Spirit calling a church to recognize that commission of Paul. In other words, God always makes a double shot. If he calls a man to preach, he calls a church to recognize that call. If he calls a man to do a specific thing, then he also calls the particular person that he is to work with. The Eunuch meets Philip promptly, and is at the place to receive him when he comes. He called Peter to go to Cornelius, and he called Cornelius to receive Peter. Sometimes a young fellow thinks he is called to preach, and no church agrees with him. I think he had better not preach. There must be a call at both ends of the line. Paul had been preaching before. This was not to call him out as a preacher. This was to send him out to preach to Gentiles, therefore the necessity of this ordination.

Let us delimit the three missionary tours with Antioch as the central authority. The first one is set forth in Acts 13-14. At the beginning of Act 13 , Antioch sends out the missionaries. At the end of Act 14 they get back home and report all their work. So that one is delimited. The second one starts from Antioch, commencing in Act 15:36 . And that one ends at Act 18:22 . That is the end of the second tour. The third commences at Act 18:23 : “And having spent some time there, he departed, and went through the region of Galatia, and Phrygia, in order, establishing all the disciples.” That takes us to the end of Act 20 . With Antioch as a starting point, here are three great missionary tours to the heathen, as just delimited; so that we are now to consider these tours in order, and our topic now is the first tour.

The missionaries thus far are Barnabas and Saul. Barnabas is the one who so kindly befriended Saul, and introduced him to the Jerusalem church, and who went after him to Tarsus and brought him to Antioch to help in the great revival there, so their relations were very close. There went along with them a young man named John Mark as their minister; that is, he was to attend to a great many details of this expedition, and Paul needed him very much on account of his own physical condition, being half-blinded. It was a great help to have a young man along who could manage details. So the missionaries were Barnabas, Saul, and John Mark.

With a map before you, start from Antioch, the great capital of Syria. Damascus is about half-way between Jerusalem and Antioch. Come down to the sea from Seleucia. There they take ship and come to Salamis, on the Island of Cyprus; then they go through the country about 100 miles to Paphos, which is the capital of Cyprus; then they take ship and go to Perga, which is the capital of the Roman province, Pamphylia; then they go through the Taurus Mountains into Pisidia to Antioch, its capital; then they go southeast to Iconium and then south to Lystra, then east to Derbe. Now they take a back track until they get down into Pamphylia again at Perga; then they go across the land to that seaport, Attalia; there they embark and go home; they do not go back by Cyprus, but they go straight to Seleucia. That is the course on the map; so the tracing is from Antioch in Syria to the Seleucian sea port; from that sea port to Salamis, on the Island of Cyprus; through the island to the capital of the island, to Pamphylia, across the mountains to Antioch in Pisidia; and from there to Iconium; then to Lystra, to Derbe, and right back over the trail until they get to Perga, then to Attalia, and then straight across to Seleucia in Syria.

The Island of Cyprus, in the Mediterranean Sea, has always been a famous place. I could speak at length on its past history. At this time it was a part of the Roman Empire, and Paphos is said to be the birthplace of the goddess, Venus. The Greeks said she was born out of the foam of the sea, and hence the worship was largely the worship of Venus, and as vile a worship as the human mind can devise. The Jews had been there quite a while. Long before Christianity came, Jews were there. There was also a synagogue at Salamis, which is on the east side of the island, and Paphos is on the west. Both are sea ports. One can go from one place to the other, either by land or by sea.

The recorded incidents of the work in Cyprus are few. The record tells us, without any other incident, that they preached in the synagogue at Salamis. What happened we do not know. The record then says they went from there to Paphos, and there they found a certain Jew, Bar-Jesus, i.e., son of Jesus. His Greek name was Elymas, and he was a sorcerer, and that sorcerer opposed Barnabas and Paul, by exerting an influence over the Roman governor. And Paul by the exercise of apostolic power, smote him with blindness, and the miracle made such an impression on the mind of Sergius Paulus that he accepted the faith preached to them; so the Roman governor became a convert.

Just here it is well to account for the important position of Elymas, a sorcerer, at the court of Sergius Paulus. By this time in history, mythology was rejected by the Romans. They saw it was a deception, but the human mind cannot do without some kind of religion, and particularly are men anxious to understand the future, and, therefore, they turn to the fortunetellers, diviners, and sorcerers, and we find them at almost every Roman court. We find them with the kings up to the fifteenth century. This Roman, like any other man, was anxious about the future. He had no faith in the heathen religion, and this Oriental comes along as a sorcerer, like Balaam in the old time, like Simon Magus that we have just heard about over in Samaria, and Rome was full of them. That is how they came to find such a gentleman (?) there.

There are two changes relative to the missionaries, which date from Paphos. First, from this time on Saul is called Paul. Never after this is he called Saul. In Act 13:9 , “Saul who is also called Paul” is there in parenthesis. We need not try to account for this change in the name by attributing it to the conversion of Sergius Paulus; that is conjecture. It is a fact that Jews took corresponding Roman names. It may be that the great Elymas family at Rome was the one who bought the ancestors of Paul, and that among the Romans his name was always Paul, and among the Jews it would be Saul. But anyhow the change takes place in that name. We find from now on Paul steps to the front. Second, Barnabas has been in the front all the way, and his name was first when they were first sent out. All the time after this date it is Paul and Barnabas, and when they talk about who is going, Paul is first. The braver man in an exigency ill a missionary tour comes to the front. The next preaching place is Antioch of Pisidia.

Let us look at the way of going from Paphos to Antioch. They take a ship here at Paphos and come to Pamphylia, and a little distance from the coast is Perga. Leaving Perga, they go over some awful mountains. The men that travel over those roads say now that they are horrible, and terrible to get over. They keep climbing and climbing, and when they get up there to Antioch, they are on a high plain, far above the seacoast, just as the Panhandle plain is above the lowlands of Houston; just as they climb from Amarillo to Denver through the mountains.

A far-reaching event occurred while they were at Perga. John Mark left them, the cause of which we have but a faint idea. Paul and Barnabas do not tell why, but we know that it was something blame worthy, for Paul kept it in his mind as a bitter and blamable thing. It may be that this young man started out with them on this trip, willing enough to stay with them as long as they were at Cyprus, Barnabas’ own home, where he could be with kinsmen, for Mark was akin to Barnabas. He was all right there, but when they got to Perga, and there saw before them that terrible climb into the mountains, into an unknown world, and the peril of robbers, and ten thousand other perils, he took the toothache, or something of that kind, and dropped out.

The effect on the relations between Paul and Barnabas was that when they started on the second tour, and Barnabas wanted to take Mark, Paul said he should not go, because he turned back before. Barnabas stood up for his kinsman. This separated Paul and Barnabas. Barnabas took Mark, and went back to Cyprus, and Paul took Silas and went over the same country. So these two good friends separated in their work for life. As to the effect on the further relations between Paul and Mark, I am glad to report that, later on, Paul takes Mark back, and writes, “Send Mark to me, for he is profitable to me for his ministry.” So the relations between Paul and Mark ended promisingly.

Here this question arises, Why probably was there no preaching at Perga on the going-trip, and yet when they return, they do preach at Perga? The probable answer, as given by quite a number of very distinguished men on this question, is, that they got to Perga at the middle of the spring. The people down on the coast at that season leave the coast and travel up into the mountains on account of malaria. When they came back, that malaria was over, and the people were at home; therefore, when they came back they preached at Perga. Moreover, in going with this emigration of the people to the mountains they would have needed escorts. Two lone men, going through that terrible mountainous country, would have had a hard time.

This Antioch, as I have said, was built by Antiochus, one of the Greek rulers at the other Antioch, and it was a city of very considerable importance throughout the Grecian and Roman world. Augustus, the second Roman Emperor (Julius Caesar being counted the first), made it a colony. We will strike another colony when we get to Philippi a little later. Antioch in Syria was a free city, but Antioch in Pisidia was a colony. That gave them the privilege of Roman citizens, their names being retained on the muster of the citizens in the city of Rome. They had free municipal government, Roman magistrates just as they had in the city of Rome, who ruled over that town. It remained an important place for 1,400 years, which is a long time. Probably more than 1,500 years it remained an important place. It was right on the Roman road that commenced near Ephesus, and went through this country to reach Syria. It ran along the mountains, and came right down close to the sea, and there is that pass where so many important battles were fought. Antioch was right on that road. There was the native population; there was also the Greek population that came when the country was in the empire of the Greeks, then there was the Jewish population a very large population and finally, the Roman population. Their religion was heathen and vile.

There was a synagogue at Antioch and we have their service described in Act 13:14-15 : “But they, passing through from Perga, came to Antioch of Pisidia; and they went into the synagogue on the sabbath day, and sat down. And after the reading of the law and the prophets, the rulers of the synagogue sent unto them, saying, Brethren, if ye have any word of exhortation for the people, say on.” That is a scene such as can be witnessed until this day, and is witnessed in ten thousand places of the earth. On the sabbath day a certain part of the law is read, then a section of the prophets, then comes what is called the Midrash the interpretation of the scriptures read.

Quite a number of men, with whom I agree, have inferred from certain Greek words used in the passage of the law that was read, that it was a portion of Deuteronomy I, and the portion of the prophets read was Isa 1:1-22 . They appointed so much of the law to be read every sabbath day, and a certain portion from the prophets. Having read, the custom was for the minister in the synagogue to look around, and if there was any distinguished brother present, he was very apt to invite him to deliver the Midrash. When Jesus was in the synagogue at Nazareth, they handed him the book and told him to read, and he read a passage to them in Isaiah, whereupon he delivered a sermon and told them that the scripture he read was fulfilled in their midst that day. In like manner, Paul, taking the second passage of the law and prophets, delivers his first recorded sermon, and we have it right before us.

Let us analyze this first recorded sermon of Paul’s. He commenced with the references in Deuteronomy and Isaiah. He told them bow that God had brought them up out of the land of Egypt; how he had cared for them in the wilderness; how he had preserved them in the time of the Judges until David was king, and how he had promised that the Son of David should be the Messiah, and how the prophecy had been recently fulfilled; that the Son of David had come; that the rulers at Jerusalem had misunderstood and crucified him, and he had risen from the dead, and wound up by saying, “Now my glad tidings to you is that through faith in this crucified Son of David, who is risen from the dead, you can be purified from all the things that are written in the law against you.” In other words, his sermon, in the most tactful way, gives us a historical account of that people, winding up in the crucifixion, and resurrection of Jesus, and the justification through faith in Jesus, which brings salvation. It is one of the most orderly sermons in the world.

There is a very important chronological date given in this sermon. He says that it was 450 years from the beginning of the period of the Judges to Samuel, the prophet. Then, if we add forty years, the time Samuel judged Israel, we have 490 years, the period of the Judges. So, from the call of Abraham to the settlement in Canaan was 490; from the settlement in Canaan to the rise of the monarchy, 490 years; from the rise of the monarchy until its downfall, 490 years, and from the downfall of the monarchy to the coming of Christ, 490 years.

QUESTIONS 1. What map should be always before the New Testament student, and why?

2. Locate the two Antiochs of this section, and tell how there happened to be two.

3. Give brief account of the Syrian Antioch up to the first Pentecost.

4. Trace in Acts the events touching this Antioch up to Act 13 .

5. What was Paul’s commission to the heathen, and when was it given to him?

6. How long was it after this commission was given him to the commencement of this section?

7. What are the intermediate events, and why the long delay between his commission and his ordination?

8. Who now intervenes to give effect to this commission, and how?

9. What is the distinction between prophets and teachers?

10. What is an ordination, and what its value here?

11. Delimit the three missionary tours, with Antioch of Syria as the central authority.

12. Who the missionaries, and what their relation thus far?

13. Trace on a map the first tour.

14. Give a short account of Cyprus, its government, its heathen religion, the Jews there, and its connection with Christianity thus far.

15. Locate Salamis and Paphos.

16. What the recorded incidents of the work in Cyprus?

17. How account for the important position of Elyrnas, a sorcerer at the court of Sergius Paulus?

18. What changes relative to the missionaries dating from Paphos?

19. Describe their way of going from Paphos to Antioch.

20. What far-reaching event occurred while they were at Perga, what the probable cause, what the effect on the relations of Paul and Barnabas in the next tour, and what the ultimate effect on Paul’s relations to Mark?

21. Why probably was there no preaching at Perga on the going trip, and yet when they return they do preach at Perga?

22. Give a short account of this Antioch, its government, its heathen religion, and the Jews there.

23. Describe the synagogue at Antioch and their service therein.

24. Analyze this first recorded sermon of Paul’s.

25. What important chronological date given m this sermon, and what its bearing?

XX

FIRST MISSIONARY TOUR TO THE HEATHEN ANTIOCH OF SYRIA, THE CENTER, AND PAUL’S (Continued)

There are certain Old Testament passages interpreted in Paul’s great sermon in Antioch of Pisidia. The Psa 2:7 : “Thou art my Son, this day have I begotten thee.” Paul interprets that to refer to the resurrection of Christ. Christ was the Son of God in several ways by eternal subsistence, by being born of the Virgin Mary, and by his resurrection from the dead: “This day have I begotten thee.” The second passage that he interprets is Isa 55:3 : “I will make an everlasting covenant with you, even the sure mercies of David.” Paul refers that to the resurrection, and not the sure mercies that come to David, but the sure mercies that David, as a prophet, foresaw. This he explains by another passage in Psa 16:10 , in which David foresaw that the Messiah’s body would not see corruption, and that his soul would not be left disembodied. If it were not for Paul’s interpretation no man would have rightly given the meaning of these Old Testament passages. So the third one is the passage in Psa 16:10 , and the last one is Hab 1:5 , in which Paul applies to them the prophetic warning of Habakkuk.

The results of this sermon were immense. Both Jews and proselytes, before they left the house, crowded around him and asked him to present the same matter to them the following sabbath. Whenever a preacher goes to an appointment, and the brethren crowd around him and ask him to repeat that matter the following Sunday, then he may know that he made a good impression. The second result was that a great many of the Jews and proselytes, even after they had left the house, talked with them personally and evidenced conversion. And the third result was that the sermon was so much talked about in the intervening week that when the next sabbath came, the house would not hold the people. He had a message for the Gentiles by which they, without becoming Jews, could be saved saved at once by simply believing upon Jesus Christ. It certainly was glad tidings to those Gentile people in that city, and the result was that the city turned out en masse. I consider it one of the greatest recorded sermons.

But when the next sabbath came, and the Jews saw such a vast multitude of Gentiles pouring into their synagogue, they were filled with jealousy. The Jews were willing to take the Gentiles in occasionally, but they must become Jews. They would keep them proselytes at the gate a while, and after they were circumcised they became proselytes of righteousness. But they never sought to turn great bodies of people. They thought that salvation and the divine favor were for the Jews. When they saw this mixed multitude of Gentiles pouring in to bear this new gospel, their prejudice and jealousy caused them to stand against the gospel. The crowd divided. How did Paul meet this issue? He says, “Since you judge yourselves unworthy of eternal life, we turn to the Gentiles.” In other words, “You have had the gospel offered to you, and you reject it; you don’t want these others to have it; now we turn away from you and we turn to these other people.” Then he makes a bold declaration which shows what a power of interpretation is in the man: “For so hath the Lord commanded us, saying, I have set thee for a light of the Gentiles, That thou shouldest be for salvation unto the Uttermost part of the earth.

Jesse Mercer preached a great missionary sermon on this text. It was on an important missionary occasion. This was the point he made: Whatever a prophet foretells as to God’s purpose, that to succeeding men becomes a command to do that thing. When God, through Isaiah, said, “I have get thee for a light of the Gentiles,” that prophecy becomes a command to us to go, and we should acknowledge that command; and he deduced the sermon from the text. When I was a young preacher I memorized that sermon. It may be found in the life of Jesse Mercer.

The last clause of Act 13:48 , which reads thus: “As many as were ordained to eternal life believed,” needs some explanation. When I was a young fellow and had not imbibed the doctrine of predestination I wanted that to read, “And as many as believed were ordained to eternal life.” Perhaps that is the way you want to interpret it. Dr. Broadus said, “Let the scripture mean what it wants to mean,” and you let that passage stand ordination to precede eternal life. Ordination to eternal life takes place in eternity. Paul, in Rom 8 , gives us the order. Many modern people do not believe it. We seldom ever hear anybody preach a sermon on it. I heard a strong preacher once say, “I just can’t believe it.” Rom 8:29 reads, “For whom he foreknew, he also foreordained to be conformed to the image of his Son . . . and whom he foreordained, them he also called: and whom he called, them he also justified.” Justification comes at believing. So unless that passage reads, “As many as were ordained to eternal life, believed,” it would break Paul’s chain all to pieces.

Settle it in your mind that salvation commences with God, and not with man.

If you put it the other way, “As many as believed were ordained to eternal life,” then you put the man ahead. It is the question after all, Is salvation of grace or of works?

There are certain notes of time which they spent in Antioch. We do not know how long. We know they were there two sabbaths, for we have an account of his great sermon one sabbath and his repeating the same discourse the next sabbath. Then there is this additional note, Act 13:49 : “And the word of the Lord was spread abroad throughout all the region.” So we can’t tell just how long they were in that city. But that sermon that day touched and converted many Jews and proselytes. It interested a whole Greek city, and not only the city, but all that country around Antioch was stirred up.

Act 13:50-51 read as follows: “But the Jews urged on the devout women of honorable estate, and the chief men of the city, and stirred up a persecution against Paul and Barnabas, and cast them out of their border. But they shook off the dust of their feet against them, and came unto Iconium.” The things that need explanation are (1) that reference to those women, and (2) their shaking the dust off their feet. It is an interesting fact that very many of those who became proselytes to the Jews were great and intelligent women. These women evidently became disgusted with the heathen religion. A woman in her sorrow is much more apt to want to find a real consolation than a man, because he is out in the busy world, and finds in the press of business an engagement for his mind, while the woman, sitting at home, perhaps churning with her hands, or rocking the cradle with her feet, with a question in her mind that keeps knocking for an answer. The Jews went to these leading women and got them to use their influence.

And when the leading Women of the town go to talking against a preacher, he had just as well pack his grip.

As long as the women stand up for him he need not be afraid of the men. Jesus commanded that when the disciples entered a town, they should go to a house and say, “Peace be to this house,” and if they received them they should let their peace rest on that house, but if they did not receive them, they were to shake the dust off their feet. Just what Jesus said do, Paul and Barnabas did. They shook the dust off their feet as a testimony. All this we will meet at the great judgment day. A man is on trial, and there is brought up a little handful of dust in evidence, and he looks at that and says, “What has that dust got to say against me?” The answer comes, “On this very dust God’s apostle stood and preached to you the word of eternal life, and you rejected it.” That is the thought.

When I was in Mexico, Brother W. D. Powell, who was then missionary there, brought me a little pebble a beautiful translucent stone, with a crimson streak through it. I said, “What do you bring that to me for?” He said, “It is a memorial. When Maximilian was shot to death it was found that he stood on this white stone, and it is a memorial of the killing of Maximilian.”

It is astonishing how many witnesses will rise up in the judgment against people. The Book of Tears, the Book of Curses, the words we speak, and the dust they stand on when they plead with men to turn to God, all witness against those who reject Christ and persecute his witnesses.

AT ICONIUM

I will give a short account of Iconium, its government, its heathen religion, the Jews there, and why the apostles here were safe from the authorities at Antioch. The jurisdiction was different here. Iconium was the central one of fourteen cities under Roman government, governed by a tetrarch, and the authorities at Antioch had no jurisdiction in that tetrarchy. It was the convenience of these several communities that was of great advantage to the apostles. Sometimes they would have to go only a few miles to get into a different jurisdiction. In this case it was sixty miles from Antioch of Pisidia to Iconium, and it was sixty miles from Iconium to Derbe. The heathen religion was about the same as at Antioch of Pisidia, which has been described, and there were a great many Jews, just as there were at all the other places.

Of Paul’s ministry here the record says, “And it came to pass in Iconium that they entered together into the synagogue of the Jews, and so spake that a great multitude, both of Jews and of Greeks, believed.” Mark the words “so spake.” A long time ago I discovered that I did not need so much to study to know what to say when I went to preach, but I did need to study in order to “so speak” that what I said would stick take root. There is the problem of speaking any kind of speaking. It is a very easy matter for any preacher that has good common sense to take a passage of scripture and outline what he is going to say, but now let him deliver it, and so say it that it will attract attention that it will fasten itself upon the hearts of the people. The difference in the power of men is the difference in the way they say things. They so spake that a great multitude of Jews and Greeks believed.

Suppose they had gotten up there and preached this way: “I am telling you about God, and some time or other in your life it would be a good thing to look into this.” They certainly would not have convinced anybody. But they shot to kill. They wanted an immediate acceptance. They so spake as to put the issue right on the hearts of the people, so that they would decide that day not wait until after dinner, not wait until they went home, but that they decide right then.

“But the Jews that were disobedient stirred up the souls of the Gentiles, and made them evil affected against the brethren. Long time, therefore, they tarried there, speaking boldly in the Lord, who bear witness unto the word of his grace, granting signs and wonders to be done by their hands. [Now you come to an important result.] But the multitude of the city was divided; and part held with the Jews, and part with the apostles.” Jesus says, “I came not to send peace, but a sword.” If you preach the gospel straight-out, you are going to make a line of cleavage unless you give up and Just say some little easy thing that will have no more effect than that Bar-Jesus had. When you preach as these men preached, lines will be drawn; they are going to stand for or against.

The other way you won’t make any enemies and you won’t make any friends with the people. You will be like the fly when it apologized for resting on an ox’s horn. He said, “If you had not said something I would never have known you were there.” If you are like that fly, they won’t know you are in town, but if you stir them up, how ready they are to begin to draw the line! They will talk about you on the street, and in the home, one man saying, “I like this, and I don’t like that,” and the fire gets hotter and hotter, and at last you have the town divided. Easy preachers never can divide a town. So that is a part of the result.

Let’s see the next verse: “And when there was made an onset both of the Gentiles and of the Jews, with their rulers, to treat them shamefully and to stone them, they became aware of it, and fled into the cities of Lycaonia, Lystra, and Derbe, and the region round about.” When they could no longer meet them with argument, or withstand the power of these men, then they took up persecution, just as Saul himself did when Stephen beat him in the debate; he went over and borrowed the weapon, persecution, from the Sadducees, as if to say, “I will throw rocks at him.” As to the time of the ministry there, all we know is what the record says that it was a long time. As to the result, they captured half the crowd, and it terminated as it did at Antioch, by persecution.

AT LYSTRA

Lystra had a different government from Iconium. It was a place of some importance, and the heathen religion there was different from the heathen religion at Cyprus. In Cyprus the main worship was Oriental Venus. Here at Lystra there was a temple of Jupiter, and the worship of this place was the worship of Jupiter, the chief god according to the Greek mythology. Zeus, the Greeks called him, but the Romans called him Jupiter. The Jews were here, just as they were at the other places.

The events of the ministry here are found in the following scriptures: Act 14:8-20 ; Act 16:1-3 ; 1Ti 1:2 ; 1Ti 1:18 ; 2Ti 1:1 ; 2Ti 3:10-11 , which are very important. The record commences: “And at Lystra there sat a certain man, impotent in his feet, a cripple from his mother’s womb, who never had walked. The same heard Paul speaking who, fastening his eyes upon him, and seeing that he had faith to be made whole, said with a loud voice, Stand upright on thy feet. And he leaped up and walked. And when the multitude saw what Paul had done, they lifted up their voices, saying in the speech of Lycaonia, The gods are come down, to us in the likeness of men.”

This ministry commences there with the healing of that helpless cripple. By one word of Paul’s he became sound in a moment. The miracle had a tremendous effect upon the whole population, as you see from the next verse (Act 14:12 ): “And they called Barnabas Jupiter, [he was more imposing]; and Paul, Mercury [he was quicker], because he was the chief speaker.” The old legends are full of the accounts of gods moving among men. It was a favorite trick of Jupiter’s; sometimes for no very nice purpose. But now when they saw these men, at a word, convert a hopeless, helpless cripple into perfect soundness of health, they said, “These men are gods; Jupiter comes down; we have his temple and he has not been here in a long time, but he is here with Mercury.” They went to the priests of the Temple, and they were ready enough to respond; they got ready to sacrifice to Jupiter; they took a large handsome bull, or steer, put garlands on his horns, and prepared him for sacrifice. They marched in a big parade down to where Paul and Barnabas were, and were going to kill that ox in the street. Paul and Barnabas, having been reared Jews, with the idea of one God, it seemed to them the most awful blasphemy, and they rushed among them and said, “We are men just like you! We are not gods! There is only one God!” But they had a great deal of difficulty in keeping these people from welcoming them as gods.

Notice still further (Act 14:19 ): “But there came Jews thither from Antioch and Iconium [the two last places visited] and having persuaded the multitudes, they stoned Paul, and dragged him out of the city, supposing that he was dead.” They left him lying, bruised by heavy stones. These are the three events: (1) The healing of the cripple. (2) The attempted worship of them as gods. (3) Paul stoned until he was supposed to be dead. If those had been all the events I never would have added Act 16:1-3 ; 1Ti 1:2 ; 1Ti 1:18 ; 2Ti 1:1 ; 2Ti 3:10-11 to the list of scriptures to show the events at Lystra. What do we learn by looking at these passages? We find that among the number that were converted at Lystra were a grandmother named Lois, a mother named Eunice, and a boy named Timothy, which is the biggest event that happened here. We will hear from those same people again as we go on in the history. If nobody else had been converted in that meeting but that one boy, whose mother was a Jewess and whose father was a Greek that boy Timothy the whole tour, with all its sufferings and its changes, would have been paid for. When Paul got up he moved on and went to Derbe.

AT DERBE

The events at Derbe were these: They had an exceedingly successful meeting. There was no persecution here at all, which is the first place where they did not meet with strong resistance, and a very famous man was converted, whose name is Gaius. We find him referred to in Act 20:4 . Gaius, of Derbe, who attached himself to Paul, just as Timothy attached himself to Paul later. But Act 19:29 tells us about a Gaius, Act 20:4 tells us about a Gaius, Rom 16:23 tells about a Gaius, 1Co 1:14 tells about a Gaius, and 3 John tells about a Gaius. Now, what is the difference between the Gaius of Act 19:29 ; Act 20:4 ; Rom 16:23 ; 1Co 1:14 ; 1Co 3 John? The Gaius of Act 19:29 and Rom 16:23 is a Macedonian. He will be converted later on. We have not come to his conversion yet. The Gaius of Act 20:4 is a Derbe man. Gaius of 1Co 1:14 is a Corinthian man. We have not come to his conversion; we will get to it later. The Gaius of 3 John, I don’t know. It is probable that he may have been an Ephesian. He may possibly have been the Gaius of Derbe. John afterward came to stay in this country, had jurisdiction over it after Paul had passed away, and he knew Gaius and wrote him a letter.

They returned the same way and the sublimest spirit of Christian courage was evinced by going back this way. They had just been expelled by persecution from Lystra, Iconium and Antioch. They go right back to every one of those places, and follow clear on down to Perga. Let us imagine that we are off on a missionary tour, and are nearly home; that we could go home without much trouble, and the impression comes to us to go back the way we came, a very circuitous Way, and as we go back, to stop at the places where our lives had been in danger where those enemies still were. But there were two great objects accomplished by going back this way. They are clear and distinct: They went back to confirm the faith of the converts in those places, and to ordain elders in every church that had been established. These people had just emerged from heathenism. The record says that the disciples were filled with joy and with the Holy Spirit. These churches had no preachers. These young converts had no training, and they go back to confirm them in the faith.

I never will believe in the Roman and Episcopal rite of confirmation. There is no such thing in the Bible, but the Bible doctrine of confirmation is a great thing.

Do not leave a young convert, who is like a little toddling fellow a baby that doesn’t know how to walk to run around and pick up just what he can find to eat. Nurture him.

There is a mighty lesson for mission work here. One of the surest and best opportunities of mission work is to strengthen the things that are. When we raised this question in the mission work in Texas, all over Texas men said, “I will pay money to the mission work, but I won’t pay money and call it missions to send a man around to the churches.” Those are the very places that needed the work of confirmation. When you strengthen a feeble church, you increase the missionary opportunity. General missionaries go from town to town where there are churches, hold meetings, confirm, strengthen, root and ground the faith of the people, and build them up in the knowledge of the grace of God.

When they went to a church they sought out the gifts that had been developed under the preaching.

You can hold big meetings, but when you preach, if no one under your preaching ever wants to preach, then you may question your own authority to preach. Whenever a meeting does not impress some man to preach, I don’t care how much fuss you make, the meeting is a failure.

In those places where they stood up and preached, some converts were impressed to preach (there was always more than one; here the number was from one to fifteen); they were ready for ordination, and we find a sample of just how it was done. The brethren at Lystra and Iconium recommended to Paul the next time he comes along, to ordain Timothy. The apostles went to these churches and found that some young converts had a message, had been talking in prayer meeting, and then the church would say, “Brother A, B, or, C is doing good work. He is speaking and leading some to Christ.” “And they ordained elders in every church,” as many as were ready for it. There are very few Baptist churches without these. I have known forty-six ordained preachers to be in the First Baptist Church in Waco, but that doesn’t mean that they were all pastors of the church. There may be a pastor with half a dozen assistants. Dr. W. B. Riley’s church at Minneapolis has six or seven assistants. So that has no bearing on the Baptist polity except to confirm it.

AT PERGA in PAMPHYLIA

There were great sufferings on the land part of this tour, and there is another account of them, besides Luke’s in Acts, found in 2Ti 3:10-11 . Timothy was one of the converts on this tour. Paul, writing in Timothy here, said, “But thou didst follow my teaching, conduct, purpose, faith, longsuffering, love, patience, persecutions, sufferings; what things befell me at Antioch, at Iconium, at Lystra; what persecutions Is endured: and out of them all the Lord delivered me.” This is a reference to Timothy when they were at Lystra, where Timothy was converted. When the grandmother, the mother and the son get right, things are all right: “The unfeigned faith, that is in thee; which dwelt first in thy grandmother Lois, and thy mother Eunice; and, I am persuaded, in thee also.” When the old grandmother was converted, then the mother, and then the boy, I imagine he stopped at that house. That gave Timothy an opportunity to know about these things. And there is another event there were certain prophecies about Timothy which show that somebody had prophesied great things about this boy. So, very naturally, Paul would go there to stay while he was in that city.

According to modern maps of the Roman Empire, on the northern border of Pamphylia is a province that used to be Galatia, bordering on Lycaonia, and was by the Romans put under one province. Dr. Ramsay contends that as Acts gives no account of Paul’s preaching in that Galatian province, and as it does give an account of his preaching at Derbe, Lystra, and Iconium, those were the Galatian churches; that Paul spoke of the country as it then existed. I am very much inclined to agree with him. He wrote a great book on it. If his contention be right, the events that are mentioned in the letter to the Galatians must be added. Paul said, “The reason that I stay with you so long is that I am sick, and the trouble is with my eyes.” He never got over that blinding light when Jesus appeared to him, and he says, “I bear witness that you Galatians so sympathize with me that you are willing to pluck out your eyes and let me have them.” If the thing could have been done, they would have been willing.

The relation of a particular church to this tour is this: The church at Antioch a great church in the grace and under the direction of the Holy Spirit started these men out, and they made the tour, came back, gathered that church together, and made a report of the work they had done.

It sometimes happens that a particular church is able to conduct a missionary enterprise by itself. Spurgeon’s church was able to do it. Riley’s church in Minneapolis baa a foreign mission established. Generally it is better for all the churches to combine as an association, state convention, or national convention in the work. But we cannot deny that a single church has the right, and, if it has the ability, it is its duty to do missionary work as a church, whether any other church does or not.

It is interesting to note the distances and modes of travel of these New Testament missionaries. By using a scale we find that from Antioch to Seleucia it is about sixteen miles; from Seleucia to Salamis about 130 miles; from Salamis to Paphos, about eighty miles; from Paphos to Perga, about 200 miles; from Perga to Antioch, about eighty miles; from Antioch to Iconium) ninety miles; from Iconium to Lystra, seventy miles; from Lystra to Derbe about forty miles. There is land travel and sea travel, and part of the land travel is the crossing of mountains. You can get the direction from the map.

In all the places touched, there were certain elements of population. There is always first a native population. This is the Roman province of Galatia, but this part used to be Phrygia, and Phrygia used to reach over to Galatia, and Lycaonia was on the east. There is always the native population, or original people. The next is the Greeks. The Greek population came in when that country was subject to Greece. After this, great multitudes of Jews poured in, and the latest of all came the Romans. At any one of these places could be found original natives, Greeks, Jews, and Romans; that is the order in which they settled. That takes us through Paul’s first missionary tour, which shook the world.

There arose from that tour an issue of very great importance, and a decision was reached that affects all time. That issue was made from the fact that it was the first time that preachers of Jesus Christ went to the heathen. God sent a Roman centurion to Peter, but he was a proselyte, and here they are told to go to the heathen. Then it is immensely important from the personality of the converts. Sergius Paulus, Lois, Eunice, Timothy, and Gaius of Derbe, a mighty man, were brought to God on that tour. And to this day there is the impression of that one expedition.

Many miracles were wrought, but only two are specially set forth, though the record says that God wrought wonders and mighty deeds by their hands. The miracle on Elymas and that cripple are the only ones that are mentioned. I often take up the Bible and read that first tour, then I shut the book and try to see the people. I see the missionaries; then I see Bar-Jesus; then Sergius Paulus, who was converted; then this family Lois, Eunice, and Timothy; then that cripple, poor fellow, and the joy that came to his soul; then I see that great evangelist, Gaius, that was converted in that way I impress the thing on my mind so that I can get off without my Bible with me and follow every tour of Paul’s, not only the three recorded in Acts, which we are now considering, but the one he took into Cilicia, and the one that follows after the book of Acts. I make these people live before me. Then I begin to say: What shall I do with these people, and what lesson shall I learn from them for myself?

QUESTIONS 1. What Old Testament passages interpreted in Paul’s great sermon in Antioch of Pisidia?

2. What is the interpretation here given of each?

3. What are the results of this sermon?

4. What is the occasion of the issue with the Jews on the next sabbath, how was this issue met, and what the result?

5. What great sermon here cited, and what the theme and content thereof?

6. Explain the last clause of verse forty-eight, which reads thus: “As many as were ordained to eternal life believed.”

7. What are the notes of time which they spent in Antioch?

8. Explain verses fifty, and fifty-one which read as follows: “But the Jews urged on the devout women of honorable estate, and the chief men of the city, and stirred up a persecution against Paul and Barnabas, and cast them out of their borders. But they shook off the dust of their feet against them, and came unto Iconium.”

9. Give a short account of Iconium, its government, its heathen religion, the Jews there, and why the apostles here were safe from the authorities at Antioch.

10. Give an account of Paul’s ministry here, its time, its result, and its termination.

11. Give a brief account of Lystra, its government, its heathen religion and the Jews there.

12. What are the events of their ministry here?

13. What are the events and characteristics of the work at Derbe?

14. What is the difference between the Gaius of Act 19:29 ; Act 20:4 ; Rom 16:23 ; 1Co 1:14 ; and 3 John?

15. Trace their way back across to Perga, and then directly to Antioch.

16. What spirit did they evince by going back this way?

17. What two great objects were accomplished by going back this way?

18. What mighty lesson for mission work here?

19. Why was there a plurality of elders in every church, and what Its bearing on present Baptist polity?

20. Locate Pamphylia on the map of the Roman Empire.

21. What are the great sufferings on the land part of this tour, and where is another account of them besides Luke’s in Acts?

22. What is Dr. Ramsay’s contention about the Galatian churches to which Paul wrote the letter later?

23. What is the relation of a particular church to this tour?

24. What the respective distances, directions, and methods of travel from Antioch in Syria to Seleucia, to Salamis to Paphos, to Perga, to Antioch in Pisidia, to Iconium, to Lystra, and to Derbe?

25. In all these places touched, what the elements of population and their order of settlement?

26. What issue arose from this tour, who were some of the prominent converts, and what the miracles wrought?

Fuente: B.H. Carroll’s An Interpretation of the English Bible

25 And Barnabas and Saul returned from Jerusalem, when they had fulfilled their ministry, and took with them John, whose surname was Mark.

1 Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul.

Ver. 1. Now there were, &c. ] Bishop Ridley expounded the Acts and Paul’s Epistles every morning in his family, giving to every man a New Testament, hiring them besides with money to learn by heart certain principal chapters, but especially this thirteenth chapter of the Acts.

Herod’s foster brother ] Puer collactaneus, , one that had sucked of the same milk with Herod Antipas, who beheaded the Baptist. The love of foster brothers in Ireland (saith Camden) far surpasseth all the loves of all men. But Manaen hated all for Christ.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

Act 13:1 .] The of the rec. has been interpolated, to make it appear that the persons mentioned were not the only prophets and teachers at Antioch. The enumeration is probably inserted on account of the solemnity of the incident about to be related, that it might be known who they were , to whom the Holy Spirit entrusted so weighty a commission. That those enumerated were all then present, is implied by the : see ch. Act 1:13 .

] See on ch. Act 11:27 .

. ] Those who had the , see 1Co 12:28 ; Eph 4:11 . They were probably less immediately the organs of the Holy Spirit than the , but under His continual guidance in the gradual and progressive work of teaching the Word (see Neander, Pfl. u. L. p. 58).

. ] Nothing is known of him. From his appellation of Niger, he may have been an African proselyte.

] A Lucius, probably the same person, is mentioned Rom 16:21 as a of Paul. There is no reason to suppose him the same with (Lucanus), but the contrary; for why should Paul in this case use two different names? See Col 4:14 ; 2Ti 4:11 ; Phm 1:24 Wetstein, believing them to be the same, quotes Herodotus, iii. 131, , , which certainly is curious enough.

] The same name with Menahem ( or – LXX) the king of Israel, 2Ki 15:14 . A certain Essene, of this name, foretold to Herod the Great, when a boy going to school, that he should be king of the Jews (Jos. Antt. xv. 10. 5). And in consequence, when he came to the throne, he honoured Manaen, and . It is then not improbable that this Manaen may have been a son of that one: but see below. The Herod here meant was Antipas, who with his brother Archelaus (both sons of Herod the Great by Malthace a Samaritan woman, see Mat 14:1 , note) , Antt. xvii. 1. 3. Both were at this time exiles, Antipas at Lyons, Archelaus at Vienne.

] Probably ‘ collactaneus ’ (Vulg.), foster-brother ; not, ‘ brought up with ,’ for, if he had been brought up with Antipas, he would also have been with Archelaus : see above.

In this case, his mother may have called her infant by the name of the person who had brought the Essenes into favour with Herod, and no relationship with that person need have existed.

] mentioned last, perhaps because the prophets are placed first, and he was not one , but a teacher: or it may be, that he himself furnished the account. This circumstance, which has been objected to by some as invalidating the accuracy of the account, is in fact an interesting confirmation of it, as being eminently characteristic of him who spoke as in 1Co 15:9 ; 2Co 12:6 ; Eph 3:8 . See Baumgarten’s striking remarks on this, vol. ii. p. 7 ff. From the arrangement of the copul, it would seem as if Barnabas, Symeon, and Lucius were prophets, Manaen and Saul, teachers.

Fuente: Henry Alford’s Greek Testament

Act 13:1 to Act 14:28 .] FIRST MISSIONARY JOURNEY OF PAUL AND BARNABAS. Henceforward the history follows Saul (or Paul, as he is now ( Act 13:9 ) and from this time denominated), his ministry, and the events of his life, to the exclusion (with the sole exception of the council in ch. 15) of all the other Apostles .

Fuente: Henry Alford’s Greek Testament

Act 13:1 . .: the word may well be used here, as the participle of is often used in Acts to introduce some technical phrase, or some term marked out as having a technical force, cf. Act 5:17 , Act 14:13 , Act 28:17 , so that a new stage in the history of the Christians at Antioch is marked no longer a mere congregation, but “the Church that was there” (Ramsay, Church in the R. E. , p. 52). So also Weiss, in loco ; stands in contrast to Act 11:21-26 : there was no longer a mere company of believers at Antioch, but a Church. .: Blass maintains that the order of words as compared with the mention of the Church in Jerusalem, Act 11:22 , emphasises the fact that Antioch is the starting-point of the succeeding missionary enterprise, and is named first, and so distinctively set before men’s eyes. , see above on Act 11:27 . From 1Co 12:28 it would seem that in Corinth at all events not all teachers were prophets, although in a sense all prophets were teachers, in so far as they edified the Church. The two gifts might be united in the same person as in Paul himself, Gal 2:2 , 2Co 12:1 (Zckler). In Eph 4:11 , as in 1Co 12:28 , Apostles stand first in the Church, Prophets next, and after them Teachers. But whilst it is quite possible to regard the account of the gift of in 1 Corinthians 12-14 as expressing “inspiration” rather than “official character,” this does not detract from the pre-eminent honour and importance assigned to the prophets and teachers at Antioch. Their position is such and their powers are such in the description before us that they might fairly be described as “presbyters,” whose official position was enhanced by the possession of a special gift, “the prophecy” of the New Testament, “presbyters” who like those in 1Ti 5:17 might also be described as , Moberly, Ministerial Priesthood , pp. 159, 160, 166, 208. See further on the relation of the prophets and teachers in the Didach “Church,” Hastings’ B.D., i. 436, Bigg, Doctrine of the Twelve Apostles , p. 27; and on the relation of prophecy and teaching in the N.T., McGiffert, Apostolic Age , p. 528, Zckler, in loco . : a difficulty arises as to the force of these particles. It is urged that two groups are thus represented, the first three names forming one group (prophets), and the last two another group (teachers), so Ramsay (p. 65), Weiss, Holtzmann, Zckler, Harnack, Knabenbauer, and amongst older commentators Meyer and Alford; but on the other hand Wendt, so Nsgen, Felten, Hilgenfeld think that there is no such separation intended, as Paul himself later claims the prophetic gift (1Co 14:6 ), to which Zckler would reply that at this time Paul might well be described as a teacher, his prophetic gift being more developed at a later date. Amongst recent English writers both Hort and Gore regard the term “prophets and teachers” as applying to all the five (so Page). : nothing is known of him. Spitta would identify him with Simon of Cyrene, Mat 27:32 , but the epithet Niger may have been given to distinguish him from others of the same name, and possibly from the Simon to whom Spitta refers. .: Zckler describes as “quite absurd” the attempt to identify him with Luke of the Acts. The names are quite different, and the identification has been supported on the ground that Cyrene was a famous school of medicine. This Lucius may have been one of the men of Cyrene, Act 11:20 , who first preached the Gospel at Antioch. Others have proposed to identify him with the Lucius of Rom 16:21 . : of the three names, as distinct from Barnabas and Paul, Blass says ignoti reliqui , and we cannot say more than this. For although Mark is described as of Herod the Tetrarch (Antipas), the description is still very indefinite. A.V. “brought up with,” R.V. “foster-brother,” collactaneus , Vulgate. For an ingenious study on the name and the man see Plumptre, in loco, cf. also Wetstein and Zckler. The name occurs in Mal 1:6Mal 1:6 , but the reading must apparently give place to . It is also found in 2Ma 9:29 , and once in the N.T. in the present passage. Deissmann, from the evidence of the inscriptions, regards it as a court title, and quotes amongst other places an inscription in Delos of the first half of the second century B.C., where Heliodorus is described as . So Manaen also might be described as a confidential friend of Herod Antipas, Bibelstudien , pp. 173, 178 181. , placed last probably because the others were older members of the Church. The position certainly does not mark the list as unhistorical; if the account came from the Apostle himself, the lowest place was eminently characteristic of him.

Fuente: The Expositors Greek Testament by Robertson

Acts Chapter 13

Peter, with the exception of his part in the council held in Jerusalem (Act 15 ), disappears from the inspired history before us. Another figure comes not merely into prominence, but into centrality even from this, the first chapter of what may be justly regarded as the second volume of the Book of Acts. Not from Jerusalem but from Antioch (already so remarkable for Christian zeal impressing itself strikingly on those without, as well as for the first corporate stand made or mentioned among the Gentiles), we hear of a mission by the Holy Ghost.

‘Now there were at Antioch in the assembly that was [there]1 prophets and teachers: Barnabas and Simeon that was called Niger, and Lucius the Cyrenean, and Manaen foster-brother of Herod the tetrarch, and Saul. And as they were ministering to the Lord and fasting, the Holy Spirit said Separate Me “Barnabas and 2Saul for the work to which I have called them. Then when they had fasted and prayed and laid their hands on them, they let them go. They then, being sent out by the Holy Spirit, went down unto Seleucia and thence sailed away unto Cyprus, and when they were at Salamis, they announced the word of God in the synagogues of the Jews; and they had also John as attendant. And having gone through the whole3 island unto Paphos, they found a certain sorcerer, a Jewish false prophet, whose name [was] Bar-Jesus, who was with the pro-consul Sergius-Paulus, an intelligent man. He, having called to [him] Barnabas and Saul; desired to hear the word of God. But Elymas the sorcerer (for so is his name interpreted) opposed them, seeking to turn away the pro-consul from the faith. But Saul who also [is] Paul, filled with [the] Holy Spirit, 4with fixed look at him said, O full of all guile and all trickery, devil’s son enemy of all righteousness wilt thou not cease perverting the Lord’s right ways? And now behold [the] Lord’s hand [is] upon thee; and thou shalt be blind, not seeing the sun for a season. And immediately there fell upon him a mist and darkness, and he went about seeking persons to lead him by hand. Then the pro-consul seeing what was done believed, being astonished at the teaching of the Lord’ (vers. 1-12).

1 ABD, more than six cursives, et al,, and almost all the ancient Versions do not read ‘some’, or ‘certain’, as in the majority.

2 Text. Rec. has with slight authority, but before has large support.

3 is authenticated by the best authority, though omitted in Text. Rec. with most MSS.

4 Text Rec. in ver 9 follows many in giving the copulative.

None can deny a plurality of gifted men, five of high rank in full service of Christ, and this expressly in ‘the church that was at Antioch.’ ‘Churches’ in the same place, each with its own minister, we see here as everywhere ignored. It is not meant that the faithful may not have met to break bread regularly in many houses here or there, as we know they did in Jerusalem; but none the less did they in that city as in every other constitute ‘the assembly’ there. Unity prevailed, which only the Holy Spirit could form or maintain; not unity invisible or for heaven merely and admitting of actual diversity or even antagonism, but rather living and manifest unity on earth: which as yet the gifts, and the elders where they existed, subserved, instead of being the instruments of expressing their independency.

It is also to be observed that these five prophets and teachers are named neither in worldly style nor in ecclesiastical rank; otherwise Barnabas had not been first, still less had Saul been last. They seem rather arranged in the order of spiritual birth – at any rate so far as they were known to the saints in Antioch. He who was Herod the tetrarch’s foster-brother is neither first nor last. But the gracious power of the Lord according to His word in Mat 20:16 was soon to make first in the testimony of His truth him who here occupies the last place.

‘Whilst they were ministering to the Lord and fasting, the Holy Spirit said, Separate Me [now] Barnabas and Saul for the work to which I have called them.’ The ministering to the Lord here must not be confounded with His service in preaching or teaching; it was no doubt mainly prayer and intercession. That the Lord’s supper was concerned is a crude and unfounded idea; for this supposes the fellowship of saints in the remembrance of Christ, and in its principle contemplates all saints, whereas the ‘ministering’ here was simply on the part of the fellow-labourers, it may be presumed, that the Lord might be pleased to direct and bless the work, and that each of them might be a vessel unto honour, sanctified and meet for the Master’s use, prepared unto every good work. This is confirmed by the fasting which accompanied their spiritual action toward the Lord, expressive as it of course is of the outward nature abased that the inner might be the more undividedly before Him, rather than of the chief public occasion of the church’s thanksgiving and united praise.

It is probable that the Holy Spirit may have used one or more of the prophets to convey the mind of God as to the work to which He had summoned Barnabas and Saul. So it appears to have been in Timothy’s case (1Ti 1:18 ; 1Ti 4:14 ), though we see direct action in that of Philip (Act 8:29 ). Here, whatever the channel, the word was not to the church, as Alford assumes, but to the fellow-labourers as a whole to separate those two for the special work before them. The language is very expressive of the Spirit’s personal interest and authority as One here below immediately concerned in the highest and most intimate degree. It is the Spirit Who says, ‘I have called them.’ Neither Barnabas nor Saul was now called for the first time authoritatively to the service of Christ; for, even the younger of the two had laboured notoriously and efficiently for years, both in the gospel and in the church. Ordination by brethren of a rank inferior to themselves would be the result gained by men who are precipitately anxious to extract that rite from the passage. If there was any such thing in the case, the proceedings would be irreconcilable with all its acknowledged principles, and for episcopacy in particular. But the ‘separation’ here described is of a wholly distinct nature and with a different purpose, as the intelligent reader cannot but see if unbiased. Certain it is that Gal 1:1 repudiates, with marked precision, what many ancients and moderns have erroneously founded on the interesting and instructive circumstance before us. Paul declares that he was apostle (not of men as source, nor by man as channel, but) by Jesus Christ and God the Father Who raised Him from the dead. It would have admirably suited his judaizing detractors to have argued that he owed his ministerial title to the three teachers at Antioch who laid their hands on him and Barnabas; but bold as his old adversaries were at Corinth or in Galatia or elsewhere, we are not told that they dared to go so far in their insinuations. Clearly his own statement precludes summarily and for ever all effort thus to lower his apostleship or, what comes to much the same result, to exalt ordination at the expense of the apostle Paul in this place or any other.

The third verse confirms the remarks made on the early words of verse 2, for here we have again fasting with prayer. But though an initiatory ceremony assuming to convey holy orders is not here intended, yet do we see a holy and solemn tone sustained in striking contrast with that which prevails in some modern forms mistakenly built on it. The ‘charge’ and the ‘dinner’ suit well those for whom fasting and prayer offer no attractions. ‘Ember days’ may be formal enough, but at least resemble more and might be morally better. The Lord was the one object then, and the Holy Spirit wrought in power, and a service of self-abnegation to God’s glory was the blessed fruit. The outward acts flowed from the life within. So with the laying on of hands. It was a general sign of identification, or of blessing given. In the case before us their fellow-labourers solemnly commended the honoured pair to the grace of God with this seal of their own fellowship in the work.

‘They sent them forth’ is here objectionable; because it might be, as it has been, interpreted to mean the mission to which they had authorized Barnabas and Saul. But the word chosen excludes such a thought and simply means ‘let them go’ without a shadow of commission in it. The idea of mission is conveyed forcibly in the beginning of verse 5: ‘They then, being sent out by the Holy Spirit, went down unto Seleucia and thence sailed away unto Cyprus, and, when they were at Salamis they announced the word in the synagogues of the Jews; and they had also John as attendant. And having gone through the whole island unto Paphos, they found a certain sorcerer, a Jewish false prophet, whose name [was] Bar-Jesus, who was with the pro-consul Sergius Paulus, an intelligent man.’

Thus we see Saul, not only called by the glorified Christ from heaven, but now sent out with his elder companion by the Spirit from the city remarkable for being the first directly named assembly among the nations. Here took place the apostle’s ‘separation’ (comp. Rom 1:1 ) unto gospel work, though not his only. All was outside Jerusalem and the twelve. His call was heavenly, his mission toward the Gentiles and from the bosom of the first Gentile assembly; but the energy and direction were of the Holy Spirit, though his fellow-servants testified their communion with’ the two in their work. John Mark waited on them in person, and no doubt helped on the work in his measure. To call him chaplain or deacon would be ridiculous, if such perversion could admit of such a feeling. It is humbling that godly men should descend so low. Let modern practice rest on its true basis: scripture is no warrant for it.

We may notice the practice of the apostle which answered to the principle so familiar in his inspired words, ‘to the Jew first, and also to the Greek.’ When at Salamis they proclaimed the word of God in the synagogues of the Jews. It was indeed the only place of a religious sort where any such liberty existed. And such also was God’s order till Jerusalem was destroyed, or at least the Epistle to the Hebrews was written, when the ‘no difference’ which the gospel declares found a yet more manifest and final application. But till then the door was open, and those who possessed a Jewish title were free therein to read or expound the scriptures.

But it was at its capital, Nea Paphos (not exactly the spot so celebrated as the dissolute seat of Aphrodite’s worship), that the gospel came into collision, not with Jewish prejudice only, but with this intensified and embittered by religious imposture and sorcery. ‘And when they had gone through the whole island unto Paphos, they found a certain sorcerer (or magician), a Jewish false prophet, whose name [was] Bar-Jesus, who was with the proconsul Sergius Paulus, an intelligent man. He having called to [him] Barnabas and Saul sought to hear the word of God. But Elymas the sorcerer (for so is interpreted his name) withstood them, seeking to turn aside the proconsul from the faith.’ Salamis being on the east, as Paphos on the west, they had to cross the island as a whole; as the best copies say, though this is omitted in the common text. The interest of the Roman governor aroused the jealous opposition of the corrupt Jew who had had influence over a mind shocked with demoralizing idolatry but open to displays of power, not without some show of revelation. What could be more overwhelming to the Jewish impostor’s influence than the grace and truth which came by Jesus Christ? But the pro-consul1 (not ‘deputy’ or legate, as in the Authorized Version) had a conscience in exercise and by grace an ear for the truth, which soon turned toward that which was of God, when the testimony reached his soul. Bar-Jesus (= son of Jesus, or Joshua) called himself ‘Elymas’, the wise man, or magician which was a title apparently akin to the Oriental ‘Ulemah’. This wickedness drew out the solemn rebuke of Saul (henceforward called Paul)2 accompanied by a sentence from God which the Holy Ghost gave him not only to utter but to execute. The rareness of such judicial inflictions under the gospel makes their occurrence all the more impressive.

1 Wiclif and the Rhemish, guided by the Vulgate, say ‘pro-consul’; Tyndale, Cranmer, and the Geneva Version give the vague ‘ruler of the country’. It is of the more moment to be exact, as Cyprus under the Romans had been imperial and hence governed by a pro-praetor; but not long before it had been handed over by Augustus to the people, which involved government by a pro-consul, instead of the former .

2 We need not speculate on the question whether the apostle had always two names, a Jewish one and a Gentile or Roman; or whether the latter may have been now given at this epoch, if not incident, when he entered publicly on his work among the Gentiles.

The apostle then, ‘filled with the Holy Spirit, fixed his eyes on him, and said, O full of all guile and all trickery (villainy or craft), devil’s son, enemy of all righteousness, wilt thou not cease perverting the Lord’s right ways? And now, behold, [the] Lord’s hand [is] upon thee, and thou shalt be blind, not seeing the sun for a season. And immediately there fell upon him a mist and darkness, and he went about seeking leaders-by-hand’ (vers. 9-11).

Sergius Paulius was precisely in the state for such an intervention to affect him profoundly. And we too can mark the difference of God’s dealing here, as compared with the Samaritan who offered a deeper affront if possible by the proposal to buy the power of conferring the Spirit on others. For he had been baptized, and is warned of his awful state, but exhorted to pray and repent. Bar-Jesus becomes the striking figure of the Jews, blinded themselves, in their effort to turn aside the blind Gentiles from the light of life. Yet it is not for ever, but ‘for a season’; as God will give them in due time to look on Him Whom they once rejected unto death to their own loss and ruin meanwhile.

‘Then the pro-consul when he saw what was done believed, being astonished at the teaching of the Lord’ (ver. 12)

This is worthy of all consideration. It was not the wonder which struck him most, but the truth he was taught. The miracle arrested him, no doubt, as well it might; but how many like Simon Magus may have been amazed, beholding signs and great powers wrought! Faith grounded on such evidence is only natural, and has no divine root. The senses are struck, the reason is convinced, the mind receives the testimony, and the mouth confesses it. But there is no life apart from conscience exercised about one’s own evil before God, and from Christ the object of the soul as the gift of God’s love to a guilty sinner in pure grace. This was true of Sergius, not of Simon. The one was amazed at the miracle, the other at least as much or more at the teaching which brought God before his soul and himself into His presence. This only is effectual. It is eternal life

And this is just the difference between a true divine work in the soul and a mind convinced by evidence or earned along by tradition. The latter may be all well in itself, and be a reasonable homage to facts which cannot be got rid of fairly but which compel honest acknowledgment from all who bow to adequate proofs. Yet this may be and is where the soul has never met God in the conscience, where sin and even our own sins are not an unbearable burden, where the love is not trusted that gave His only-begotten Son and laid the burden on Him to suffer atoningly that the believer might have life, pardon, and peace. No displays of power, however wonderful, are so amazing in the eyes of faith as the grace of God in saving the lost through His own Son. This the governor was enabled to receive from God, and not a word more do we hear of the great man. The gospel gives to the greatest on earth; but it receives no glory from man. One Man only it proclaims ‘exalted in the highest’. In Him we may and ought to boast, for He is the Lord; and His grace in saving us, yea, in making us one with Himself on high to God’s glory, is the wonder of wonders.

Henceforward, save perhaps under the shadow of Jerusalem (Act 15:12 , Act 15:25 ), Paul has the chief place, as is indeed conveyed by the well-known phrase, not so used elsewhere in the New Testament (Mar 4:10 , Luk 22:49 ), but familiar in the best writings of Greece (Plato Crat. 440 C.; Xenophon Anab. vii. 4, 16; Thucydides v. 21; viii. 63), (lit., ‘those around Paul’), Paul and his company.

‘Now Paul and his company, having sailed from Paphos, came unto Perga of Pamphylia; and John departing from them returned unto Jerusalem. But they passing through from Perga came unto Antioch of Pisidia, and having gone into the synagogue on the sabbath-day, sat down. And after the reading of the law and the prophets, the rulers of the synagogue sent unto them, saying Brethren (lit. Men-brethren), if ye have any word of exhortation for the people, speak’ (vers. 13-15).

The defection of John here is remarked by the Holy Spirit. It was not a trifle in God’s mind, and the difference it occasioned afterwards, when Barnabas would have joined him again with Paul, proved serious for servants so ardently and justly attached. John had not faith and courage for the work opening before them and returned to Jerusalem where were his mother and the associations so dear to the natural heart. But on the other hand we must not exaggerate with those who affirm that a stumble is fatal. It may be so in a horse; but one might suppose that Christian men better knew both their own probable experience and the teaching of scripture expressly in this very case. Grace turned past failure to future profit, and at a later day the great apostle was as earnest to commend his ministry as he could not but blame the failure when in progress.

We next see Paul and Barnabas at Antioch of Pisidia in the synagogue on the sabbath. It is remarkable what measure of liberty was enjoyed. After the reading of the law and the prophets, a message came to them from the synagogue-rulers to speak if they had any word of exhortation for the people. Can there be a more painful contrast with the habits of Christendom? Assuredly one might from scripture expect more liberty where grace rules than among those born and bred in the trammels of the law. Yet who ever hears of such an invitation nowadays? So completely has the church departed from the enjoyment of that holy liberty, which is characteristic of the Spirit of the Lord. In this case too the visitors were but strangers, unknown to any, it would seem, save as grave godly-looking Jews. Routine governs in modern times on solemn public occasions, were the strangers ever so well known by report for their gifts and labours and life.

It was Paul who rose to address the congregation. ‘And Paul stood up and beckoning with the hand said, Men of Israel, and ye that fear God,1 hear. The God of this people chose out our fathers and exalted the people in their sojourn in [the] land of Egypt and with a high arm brought them out of it, and for a time of about forty years bore them nurse-like in the desert, and when He had destroyed seven nations in [the] land of Canaan, He gave them their land for an inheritance, in about four hundred and fifty years. And after these things He gave judges until Samuel the prophet and then they asked for a king; and God gave them Saul, the son of Kish, a man of [the] tribe of Benjamin, for forty years. And having removed him, He raised up for them David as king, to whom also bearing witness He said, I found David, son of Jesse, a man according to My heart, who shall do all My will. From his seed, according to promise, did God bring to Israel a Saviour, Jesus, when John had preached before [lit. before the face of] His entrance a baptism of repentance to all the people of Israel. And as John was fulfilling his course, he said, What suppose ye that I am? I am not [He], but behold, there cometh One after me the sandal of Whose feet I am not worthy to loose’ (vers. 16-25).

1 The place given to Gentile proselytes is here in the apostle’s address distinctly marked for the first time.

It is all-important to observe the basis of fact on which the gospel hinges, no less than the hopes of Israel. It is not so in the religious systems of men. In India, for instance, all is but speculation and reasoning as in ancient heathenism, mere fable. So it is with the Buddhist and the Confucian systems. Nor is it different with Mohammedanism, as far as it puts forth any distinctive claim. Nowhere do men even pretend to a substratum of fact such as that on which repose both the Old and the New Testaments respectively. Shake the facts and their foundations are alike gone. If the facts abide irrefragable, the most momentous consequences ensue both to faith and to unbelief. And although there are weighty differences in the history of the Old Testament as compared with the one commanding figure of Christ in the New, there is nothing more marked and unstinting than the seal of truth which the New everywhere puts upon the certainty of the Old in all the wonders it records. This is the more striking because the New Testament has no enemies more determined and deadly than the Jews, to whose custody the ancient oracles were committed. The witnesses of the New Testament, on the contrary, maintain a uniform and unhesitating testimony to the absolute truth of the Old Testament; which they prove to have no adequate result, apart from the appearing and work of the Lord Jesus. And we may add that there is no sufficient key to the present abnormal state of the Jews, without taking into account the rejected and suffering but risen Messiah; on which rock they have made shipwreck through unbelief, however else they themselves essay to explain their actual ruin as a people.

Accordingly there come to view these solemn yet plain facts, which only prejudice can overlook or deny. On the one hand the real, living, priceless value not only of the New Testament but of the Old is found by sovereign goodness in the church of God. On the other hand, alas! the ancient people of God have ears but they hear not, eyes but they see not, and hearts which do not understand at all for the present; else conversion, healing, and glory would doubtless be theirs. For the light and the love of God, inseparable from Him Who sits at His right hand on high, are only enjoyed among those who were once dogs of the Gentiles, but are now, in pure mercy yet according to the righteousness of God in Christ, made free of the riches of His grace and the counsels of His glory in Christ the Lord.

First the dealings of God from His choice of the fathers are at once connected with the exodus of the people from Egypt, and His nurture of them in the wilderness till He gave them to inherit the land. It is the Pentateuch and Book of Joshua in miniature, centring in Israel beloved for the fathers’ sake. The gospel confirms, instead of annulling, God’s love to Israel, though it announces ‘some better thing for us’ as in Heb 11:40 .

The reader will notice the beautiful expression of verse 18 weakened in the more favourite ancient MSS. BCcorr DHLP, et al., but happily preserved in ACpm. E, as well as in most of the ancient versions, as it seems truest to the Hebrew in Deu 1:31 which the apostle, beyond just doubt, had in view. Here Tregelles and Westcott and Hort1 part from most moderns as well as others of weight.

1 As usual, the note of the Cambridge Editors is ingenious, so much so as to overshoot the mark. But to bear in the sense of ‘carry is not the same as ‘to be patient with’, and both Deuteronomy and the apostle are dwelling on God’s favour to His people, rather than on their bad manners, as Chrysostom long ago remarked.

In verses 19, 20 there is a notable difference from the common words. It is not giving by lot which is the point, though in itself true, as (by the least and lowest possible testimony) in the received text, but causing them to inherit their land. But here there is a more united front among the editors of late; for, excepting Dean Alford, almost all accept ABC, et al., and the ancient versions save the Syrr. and Aeth. This connects the date of ‘about 450 years’ with the accomplishment of the promised inheritance (under law, which made nothing perfect). The common text makes it the duration of the judges.

But it appears to me that the dative of epoch suits the sense of the critical text as distinctly as it disagrees with the common one. Both before and after this phrase the accusative is given to express a term of continuance, here only the dative. Now if the idea intended were the supply of judges for 450 years, the accusative would here also be the natural construction. At any rate, it is a date within which a certain action occurred, and not duration as in the other cases. If the oldest vouchers be accepted, it was in about 450 years that Israel was made to inherit this land, after the promise to ‘our-fathers’, i.e., from the birth of Isaac as the starting-point. Indeed so Junius and others take the common reading, not as the space for which judges were given but in which God had fulfilled His promise at least provisionally, till judges were given in the low estate of His people. It cannot therefore be assumed that Paul assigns a duration of 450 years to the judges, and so invalidates the date (in 1Ki 6:1 ) of 480 years from the Exodus to the founding of Solomon’s temple. More than one period of considerable duration has been added to the space of the Judges which really fell within other assigned dates. But it suffices here to note that the extended space for judges drawn from the verses before us is illegitimate. Ussher (Works xii. 70; xiv. 340) firmly holds to the integrity of both the Hebrew and the Greek in both these scriptures, rejecting the bold conjectures of Luther and others as wholly needless and of course improper.

The apostle then rapidly sketches God’s deep and constant interest in His people till a king was given, but stops with David, the known type of the Messiah as his own psalms abundantly testify. From him easy transition is made to his promised seed, whom, he declares, God ‘brought’1 to Israel a Saviour, Jesus (ver. 23). Was not this like Him? Was it not assured in the law and the prophets as well as the psalms? Were the Jews not looking for Him? Did they not miserably need Him?

1 ‘Raised up’, as in the Text. Rec. supported by CD and many other authorities, has a weight far below what I adopt, and was due probably to the language of the preceding verse.

Nor could it be said that God had failed to attest His long promised intervention by renewed testimony, the more impressive because the living voice of a prophet was unheard for more than four centuries after Malachi. And as all took John for a prophet, so did our Lord bear witness to him as more than a prophet, being Jehovah’s messenger before Messiah’s face to prepare the way before Him: Isaiah and Malachi had previously intimated it. So, before the face of His entering in, John preached a baptism of repentance to all the people of Israel; nor was it moral only, in self-judgment before God, but saying unto them that they should believe on Him that should come after him, that is, on Jesus. It was avowedly a token of His manifestation to Israel (Joh 1:31 ). Of the Baptist’s meaning which they quite mistook, ready as human nature is to exaggerate man and to depreciate God, no ground for doubt was left by the forerunner: ‘And as John was fulfilling his course, he said, What suppose ye that I am? I am not [He]; but behold, there cometh One after me the sandal of Whose feet I am not worthy to loose;’ Here again were new facts which could not be disputed. John is spoken of as a known witness, though none knew better than Paul that grace alone gives the truth efficaciously by delivering from the self-will which enables Satan to forge his chains of dark unbelief. But who knew better than he to press the value of a testimony which he too once had ignored like the rest, and would now commend as having proved its worth?

Next comes Paul’s appeal, but an appeal grounded on fresh facts of the gravest and most affecting significance.

‘Brethren [Men-brethren], sons of Abraham’s race, and those among you that fear God, to us1 was the word of this salvation sent forth. For the dwellers in Jerusalem and their rulers, having ignored Him and the voices of the prophets that are read on every sabbath, fulfilled [them] by judging [Him]. And though they found no cause of death, they besought Pilate that He might be slain. And when they fulfilled all things written about Him, they took [Him] down from the tree and put [Him] into a tomb, but God raised Him from [the] dead, and He appeared for many days to those that came up with Him from Galilee unto Jerusalem, the which are now His witnesses unto the people’ (vers. 26-31).

1 ‘Us’ ABD et al. The mass support ‘you’; but ‘us’ includes the witnesses benignly. The you’ just before may have got repeated.

The sending forth to Israel of ‘the word of this salvation’ (for no less does the gospel carry) stands solemnly confronted by the stubborn ignorance of those who most boasted, the dwellers in Jerusalem and their rulers; who had the voices of the prophets read sabbath by sabbath, yet fulfilled them in unbelief, knowing neither themselves nor Him Whom they presumed to judge, the Judge of Israel smitten on the cheek, the Judge of quick and dead hung on the tree, the meek and most holy bearer of all curse from God and man on the cross. Yes, they blindly fulfilled all things written by God concerning Him, law, psalms, and prophets centring in Him Whom most of all they ought to have known Whom least they knew; for their eye was not single, and their body full of darkness consummated in the death of their own Messiah extorted from the reluctant Pilate, blind indeed and not without warning and moral witness, the contrary of the false witnesses that destroyed each other, but not so blind as they who said they saw, and so their sin remained and remains alas, to this day!

‘But God raised Him from the dead.’ Paul differs not from Peter in putting forward this foundation-truth of the gospel. What a fact proved by all conceivable evidence, that grace could, would, and did supply, of which such a thing admits suitably to God’s character and glory as well as man’s sin and folly! Nor is it only ‘the great exception’ to rebuke the vanity, pride, and will of unbelieving man; but what a spring and supply of peace, light, joy and blessing to all who believe!

Here, however, it is not the victory of righteousness, which God’s grace secures and gives freely to faith, that is set forth and that the apostle loved to enlarge as to the saints, but the demonstration of the world’s and especially of Israel’s blindness, when they had unconsciously fulfilled all that was written concerning Him till they took Him down from the tree and laid Him in a tomb. ‘But God raised Him from the dead.’ It was not only the object of promise come, but also, when all through unbelief seemed lost in His rejection and death, God’s intervention in raising Him up from among the dead. To this answers nearly the beginning of the Epistle to the Romans, where the Lord Jesus is presented, first, as Son of David according to the flesh, then, as Son of God in power by resurrection of [the] dead according to the Spirit of holiness. Glad tidings in good sooth! glad tidings of a victory over all that sin could do up to death itself. The victory over evil is won in Satan’s last stronghold by God’s grace in Christ, that man may believe and be saved before He executes judgment on His persistently unbelieving adversaries. It is therefore no question of man’s desert, for righteousness he has none before God, but unrighteousness much in every way. God’s righteousness alone avails, God being righteous in His estimate of the efficacy of Christ, and above all of His death, on behalf of those who in themselves are wholly lost.

But here the apostle points out the gracious care and wisdom of God in giving the risen Christ to be ‘seen’, and this not once or twice only, but ‘many days’. Now who could be valid witnesses of this stupendous fact? Comparative or absolute strangers to His person, or those most familiar with Him when alive? Unquestionably the latter; and to such accordingly He appeared when risen, to the slowest of all to believe Him alive again for evermore, in proportion to their deep grief and disappointment over His cross and grave. His enemies remembered His words that He was to rise in three days, and vainly sought to make all sure by sealing the stone that closed the sepulchre and by the watch, which only turned to their own confusion, when the guards trembled and became as dead men through fear of the angel after the Lord arose. But the very slowness of His friends to believe, inexcusable as it was, turned to account when He was seen ‘of those that came up with Him from Galilee unto Jerusalem, such as are now1 His witnesses to the people’. The common text with more than one excellent MS. of antiquity omits the adverb, though it is really emphatic and important. They are at this moment, says the apostle, His witnesses to the Jews; and none the less does he insist on it because he was not one of them. Indeed with this class he contrasts himself and Barnabas; for grace provided another character of testimony if by any means the mouth of gainsayers might be stopped. Witnesses were raised up, who were wholly unacquainted with Him when here in the days of His flesh. Nay, Paul himself was bitterly hostile till He revealed Himself to and in His enemy, henceforth His devoted bondman, outside Damascus. What possible testimony other or more could be wisely given or desired? Alas! unbelief of God is as deadly in its nature and working, as in its source its aims, and its results.

1 ‘Now’ is attested by AC, more than twenty cursives, and almost all the ancient versions. Hence even Tregelles goes with modern critics generally, and only Westcott and Hort bracket the word, presumably in deference to the Vatican.

From verse 32 comes the application of the facts as to the Messiah, already given in verses 23-31, especially His death on man’s part, His resurrection on God’s, not without ample witness of His appearing subsequently among those who knew Him best.

‘And we (we, emphatic) declare to you the good news of the promise made to the fathers, that God hath fulfilled this to us their children 1 having raised up Jesus, as also in the seconds psalm it is written, Thou art My Son: this day have I begotten Thee. But that He raised Him from [the] dead, no more to return unto corruption, He hath spoken thus, I will give you the faithful mercies of David; wherefore1 also in another [psalm] He saith, Thou wilt not suffer Thy holy (merciful) One to see corruption. For David, having in his own generation served the counsel of God, fell asleep, and was added to his fathers, and saw corruption. But He Whom God raised up saw no corruption. Be it known to you therefore [men-] brethren, that through this [Man] remission of sins is preached to you; and2 from all things from which ye could not in Moses’ law be justified, in Him every one that believeth is justified’ (vers. 32-39)

l ‘To our children’ is the strange reading of the most ancient authorities. So the ‘first’ psalm (D, et al.) ver. 33, but this may be due to Jewish arrangement combining Pss. i. and ii. in one; and ‘because’ for ‘wherefore’ in ver. 35

2 ‘And’ is omitted by the most ancient authorities. Most of the late witnesses add ‘the’ to ‘law of Moses’.

Here the apostle goes over the all-important points doctrinally. The coming of Christ was the accomplishment of the promise to the fathers their children had now the glad tidings of it in His person here below. The raising up of Jesus in verse 33 does not therefore go beyond the Child thus born, the Son thus given. And with this agrees Psa 2:7 , which refers not to His resurrection from the dead, as many have supposed, but to His birth, as the words simply express it, so that a further or mystic meaning here is not only uncalled for but mistaken. He, the Messiah, born of woman, born under law, was the object, accomplisher, and heir of the promises. For, how many soever be the promises of God, in Him is the yea (2Co 1:20 ). So to the Romans (Rom 1:2 , Rom 1:3 ) the apostle describes himself as separated unto God’s gospel (which, he adds parenthetically, He had before promised through His prophets in holy scriptures) concerning His Son come of David’s seed according to flesh, just as it is treated here in the first place. But then he goes on, ‘marked out Son of God in power according to the spirit of holiness by resurrection of the dead’; just as here too he proceeds to cite Isa 55:3 and Psa 16:10 as prophecies of Christ’s proper resurrection.

Indeed it is surprising that any intelligent and careful reader ever understood the passage otherwise. For it is as certain as it is plain that, to God’s raising up the Messiah according to promise and the prophecy of the second psalm, verse 34 appends as another and still more momentous truth that God raised Him up ‘from the dead’. It is no mere reasoning on the verse before, no epexegetic explanation, but a further teaching of the highest value. Hence it is thus introduced, ‘And’ or ‘But that He raised Him from the dead, no more to return unto corruption, He hath spoken thus . . .’ Calvin accordingly is justified in his statement1 (Opera vi. Comm. in loco) that the word ‘raised up’ has a wider significance than where repeated just after. For it is meant that Christ was divinely ordained and as it were by God’s hand brought forth into light that He might fulfil the office of Messiah, as scripture here and there also shows us kings and prophets raised up by the Lord. Act 3:22 , Act 3:26 , Act 7:37 , are clear cases of this usage of ‘raised up’ in the same Book; so that the Authorized Version in the wake of Tyndale is not safely to be defended in going out of the way to insinuate resurrection into verse 33. ‘Raised up’ is correct; ‘raised again’, might have been said, if the text had certainly pointed, as it does not really at all, to the resurrection. But ‘raised up again’ is unjustifiable. In any case the compound can only yield either ‘up’ or ‘again’, not both; and here we have seen on good and cogent grounds that ‘up’ is right, ‘again’ inadmissible, because rising from the dead is not intended in verse 33.

1 ‘Hic suscitandi verbum, meo iudicio, latius pates quam ubi paulo post repetitur. Neque enim tantum dicit Christum resurrexisse a mortuis, sed divinitus ordinatum et quasi menu Dei productum in lucem, ut Messiae parses impleret; sicut passim docet Scriptura, excitari a Domino reges et prophetas.’

It would not have been necessary or advisable to spend argument on the question, if Dean Alford and Canon Cook, following Hammond, Meyer, and others, had not unwittingly played into the hands of enemies who ridicule this very misapprehension of Psa 2:7 , for which not Paul but his expounders are responsible. It has also been noticed that the addition of ‘now’ in the English Version of verse 34 is not only needless but misleading, as it might imply a previous turn to corruption. Here too Tyndale misled all the public Protestant versions since his day, even to the Revised one.

Psa 2:7 is quoted then for Christ as Son of God in this world. It is neither His eternal Sonship, as some of the earlier Christian writers conceived, nor His resurrection, as the misapprehension of Act 13:33 was used to teach. His birth in time as Messiah is the point, ‘Thou art My Son: this day have I begotten Thee.’

Psa 16:10 is cited (ver. 35) in proof not of His Sonship as man and Messiah here below, but of His resurrection, and therefore stands in close and logical connection with verse 34. Peter had already used this Psalm similarly in Act 2:24-32 ; and it is strange that any who believe the Christian revelation can allow a doubt that Christ’s resurrection is the just and only meaning of the tenth verse of the psalm. I do not speak of their modesty in preferring their opinion to Saint Paul’s, if they count it becoming to slight the apostle Peter. The question is, is there such a thing as inspiration in any true sense?

The application of Isa 55:3 in verse 34 is no less certain if we bow to apostolic authority, but not so easy, though, where seen, most instructive. But only the death and resurrection of the Messiah could make the covenant everlasting; only so could the promised holy or merciful blessings of David be made inviolable. Thus they are, as the LXX translate, . Thus only could the soul even of the Jew live, or the door of grace open widely enough to take in a Gentile. Hence it will be seen that the chapter in Isaiah begins with the call of God to ‘every one that thirsteth’. He Who was lifted up on the cross will draw all, not Jews only; and a risen Messiah, though He thereby gives the utmost sureness to Israel’s promises, cannot be bounded in His grace any more than in His glory, but will certainly have all peoples, nations, and languages to serve Him with an everlasting dominion.

It is difficult in any rendering short of a paraphrase to mark for the English reader the close link between the ‘Holy One’ in Psa 16:10 and the ‘mercies’ in Isa 55:3 . Verse 1 of Psa 89 compared with verse 19 as in the Authorized Version may help: very far different is the Revised Version of the Psalm here which can only darken. But the reader should know that the true force in verse 19 is. ‘Then speakest Thou in vision of Thy Merciful (or Holy) One’, Who is the personal concentration of the sure mercies of which the Psalmist sings in verse 1. They are ‘the mercies’ of David no doubt, but, what is of all consequence, of Jehovah also; and so this psalm also everywhere speaks of David, and therefore confirms the truth in question. Christ beyond controversy is here in the mind and word of the Spirit of prophecy. Jehovah, the Holy One of Israel (in this case quite a distinct word and thought), speaks of Christ as His Holy or Gracious One. It is not the same truth which the same apostle asserts in Rom 1:4 : Christ declared or determined Son of God in power according to the Spirit of holiness by resurrection. The same power of the Spirit in which He ever walked superior to all evil was proved by resurrection. In Act 13:34 it is the holiness of grace and mercy manifested and operative in Him risen from the dead. After His baptism of suffering, known by Him as by none else, straitening was over, Jewish barriers righteously gone, the floods of grace could flow for ever and overflow.

The apostle of the uncircumcision, in verses 36, 37, reasons pretty much as he of the circumcision in Act 2:29-31 ; and both with unanswerable power. But one man, the Messiah, was, while tasting death, to see no corruption. David in his own generation served the counsel of God, but saw corruption: as did all his descendants, save that One of Whom he in the Spirit prophesied. Scripture cannot be broken. One man alone does and must fulfil the condition: Who was He but Jesus, the Christ? As a fact the witnesses attested His resurrection on the fullest evidence, apart from the predictions. All proofs centre in Him. God’s glory and love are His infinitely; so are man’s salvation, blessing, holiness, service in every true way and to the highest degree of which the creature is capable.

And thereon the apostle, though of course limited by the state of his audience, brings out the message characteristically beyond what Peter had done to hearers more informed than those of Pisidia. ‘Be it known unto you therefore, brethren, that through this Man remission of sins is preached to you; and from all things from which ye could not in Moses’ law be justified, in Him every one that believeth is justified’ (vers. 38, 39). Was it not, is it not, grandly, yea divinely simple? What does a sinner supremely need? Forgiveness of sins. This the gospel proclaims: it is no question of a promise only. Remission of sins through Christ dead and risen is preached. It is a free gift of grace, as is eternal life in Christ: the two wants of a sinner are there alone found, and are by Him freely given. To all it is preached; there is no limit to the grace of Christ, any more than to the efficacy of His blood. Among those that hear the gospel it takes effect only upon all that believe. For faith glorifies the Saviour God, as it abases man the sinner; and repentance accompanies it, real if faith is, shallow or deep in like manner, or alas! as unreal as may be the faith. But faith owns God’s grace in Christ, and so His righteousness revealed in the gospel. Of faith therefore is the blessing that it might be according to grace; and thus alone can either man be assured of it or God be glorified thereby.

But there is more than remission of sins, that most deeply needed, in itself inestimable but initiatory, boon of the gospel: ‘And from all things, from which ye could not in Moses’ law be justified, in Him every one that believeth is justified.’ How boldly the apostle can speak! and this, not because his preaching or the style of it was any peculiarity of his position in the church, but in honour of the Saviour’s victory over every hindrance and all evil. To speak timidly might be well, if it were simply a question of man addressing or of men addressed. But the preacher of the gospel is not only free but bound to forget himself by grace in his magnifying of Him Who died and rose, in order that divine mercy might triumph for the worst, and this without money and without price for the sinner: Christ has paid the penalty – paid it long long ago. Here Moses’ law is wholly unavailing, whatever the pride, the unbelief, or the ignorance, of the Jew might think. There is no possibility of justification by that law, holy as it is, and the commandment holy and just and good. Law is all in vain to save. It can give neither life nor pardon, neither holiness nor power. It puts a restraint on, and so alike discovers and provokes, lust; it is the power of sin, and works out wrath, it is thus a ministration of condemnation and death. What possible deliverance can it bring to the needy and lost sinner? Negatively indeed the law is used by grace to break him down, to deepen his distrust of self even when converted, and to cast him wholly on Christ outside and on high, Who gives him to know that he died with Himself, that he might walk and serve under grace, as being alive to God

But the grace of God in the gospel justifies the believer ‘from all things’. Indeed, if it were not so, how could the sinner’s condition be met in a way worthy of God? If justification were partial, it might no less satisfy man, yea far more readily, than that free and full display of divine goodness in Christ which alone is the truth. Nothing is so excellent, so holy, so strengthening, so God-glorifying as the revelation of His grace in Christ, and this undiluted as well as unadulterated. But it seems extreme to some minds, lax to others, and dangerous to more. Consider Him in and by Whom the gospel came. He was wholly misunderstood and unintelligible to the ‘wise and prudent’. As the mass believed not on Him, so many from among the rulers did not confess Him through fear; for they loved the glory of men rather than the glory of God. Even John the Baptist was more reasonably right in their eyes than his Master and Lord; as those that refused Him Who came in His Father’s name will by-and-by receive him that comes in his own. Nothing is so condemnatory of fallen man, and especially when he glories in his character or in his religion, as grace; nothing so foreign and even repulsive to his mind and to his self-righteousness. For it levels all mankind, high and low, learned and ignorant, loose or moral, superstitious or profane, in one indiscriminate grave of sin and ruin Godward – of spiritual death, whole it proclaims to faith, and only to faith, a present, full, and everlasting redemption. This is offensive to man’s thought and title who can soon find reasons to argue himself into unbelief and rejection of God’s word, as if it were but the opinion of fallible and mistaken man, and thus makes manifest his unremoved heart-enmity to God.

The work of grace however goes on, as a dew from the Lord, as the showers upon the grass, that tarrieth not for man, nor waiteth for the sons of men. Conscience-stricken souls, hearts pining after God long slighted and sinned against, are won by the name of Jesus, and gladly receive that remission of sins which is preached to them, and adore as they take in the wonder of mercy in Jesus in Whom every one that believes is justified from all things, from none of which could he be justified in Moses’ law or in any other way. Justification for a sinner is essentially a Pauline expression; being of faith, not of law, it was open to a Gentile as well as to a Jew. It was a word eminently suited to that great messenger of the gospel of God’s grace. And here we have it tersely in the first discourse of his which Luke reports or at least summarizes. So deals God’s righteousness which is now manifested apart from law: God just and justifying the believer as he is, the ungodly as he was (Rom 3:26 ; Rom 4:4 ). How truly divine! No wonder man as such misses the truth: Christ is the only key that opens all.

But the apostle does not conclude without a warning, appropriately drawn, for the Jews that listened with reluctant ears, from their own volume of inspiration. ‘See therefore that what is spoken of in the prophets come not on you,1 Behold, ye despisers, and wonder and perish; for I work a work in your days, a work which ye will in no wise believe if one declare it to you’ (vers. 40, 41). It is especially Hab 1:5 which is in substance cited, with perhaps Isa 29:14 and Pro 1:24-31 in view. Unbelief is the same evil scorn of God’s word, whether of old or by-and-by, and never worse than now when grace beseeches men as they are to be reconciled to God. And whatever the work to be done in the future, none can ever match what God has wrought already, the basis on which the gospel is proclaimed to every creature. The coming execution of judgment by the Chaldeans was sufficient to arrest any soul that heeded the warning voice of the prophet Habakkuk; and a destruction was then about to fall on Jerusalem and the temple by the Romans, as the Lord had predicted (Luk 19:43 , Luk 19:44 ; Luk 21:20 , Luk 21:24 ). But what is either providential work of God or any other than can be gleaned from the harvest of judgment in the future when compared with that which in His rejection and atoning work befell our Lord Jesus?

1 BD, some cursives, and a few Latin MSS. reject .

And as the grace to sinners is immeasurable in the work which cost God and His Son all things in unsparing vengeance on sin – our sins, so is the wrath of God not yet executed, but revealed from heaven against all ungodliness and the unrighteousness of men that hold the truth in unrighteousness (Rom 1:18 ). If the word spoken by angels was steadfast, and every transgression and disobedience received a just recompense of reward, how shall we escape if we neglect so great salvation? says the same apostle writing to the Hebrew confessors of Christ. Is there less sin, less danger, for those who in Christendom have grown up in the constant iteration of the same gospel, and are now exposed as men never were to the apostate infidelity of the day, which finds its life in nature and sets up physical law as the idol of its worship, if first along with Jesus soon to supersede Him, as none can serve two masters. It must be God, or the creature, not both, even if God were not, as He ought to be, a jealous God, as He is the true, and therefore necessarily intolerant of all spurious rivalry.

Such was the discourse with which the great apostle of the Gentiles opened his missionary labours in the Pisidian Antioch (only about fifty years ago identified as Yalobatch by an intelligent British traveller). The result was cheering. And as they were going out (for the service was over, not interrupted as some have singularly imagined), the hearers besought that they might have these words spoken to them the next sabbath, the great occasion for such a discourse. Later, when the gathering was broken up, many of the Jews and the proselytes, attracted and impressed beyond the rest, followed Paul and Barnabas (for henceforth, at least away from Palestine, Paul has the precedence); as they on their part spoke more freely to them than the synagogue could permit, and urged them to abide in the grace of God. Gentiles there were none as yet to hear, beyond the proselytes but the ensuing sabbath beheld them drawn by the report in crowds; and the effect was as marked on them for good, as on many Jews for evil, as we shall see.

Verse 42 has suffered not a little from both copyists and from commentators. The ordinarily received text instead of ‘they’ (aujtw’n), has, with some cursives, the interpolation , which may have been due to the public lessons of early days, though more common in the passages taken from the historical books than in selections from the Epistles. But this addition, though unauthorized, does not contradict (though it may alter) the sense, like , ‘the Gentiles’, which is made the subject of the sentence, to the confusion of the passage as a whole, and without the least to commend it in itself. The verse is quite general. ‘And as they were going out, they kept beseeching that these words might be spoken to them on the following sabbath. Now when the synagogue broke up, many of the Jews and of the worshipping proselytes followed Paul and Barnabas, who () speaking unto them persuaded them to continue in the grace of God. And on the next sabbath almost all the city was gathered together to hear the word of God’1 (vers. 42-44).

1 Many ancient authorities, as is well known, concur in reading ‘the Lord’ for God’.

Dr. J. Bennett conceives that the critical reading of verse 42 points to the sense that they (i.e., Paul and Barnabas) entreated that the same things should be spoken to them (again). But this is quite a mistake. The true reading leaves us open to the people’s thus entreating the apostles; which appears to me much more simple and becoming as well as ‘delightful’. Even Calvin, who understands the sense to be that Paul and Barnabas went out while the Jews were yet assembled, holds that they (the apostles) were then requested . . ., though he was misled by the misreading to think it was the Gentiles who made request. But what could have brought ‘the Gentiles’ to the synagogue on the first sabbath? It is easy to understand that they flocked there on the second, and doubtless this it was and yet more their heed, as well as the free grace proclaimed, which roused the envy of the unhappy Jews. But even this premature introduction of the Gentiles though unfounded does not yield so strange and repulsive a meaning as that Paul and Barnabas (!) entreated that their discourse should be spoken on the next sabbath. That souls struck by the truth might beseech that ‘these things’, blessed yet so startling, so momentous yet solemn, should be spoken to them again, is very intelligible, as it is the unforced sense of the true text.

Tyndale completely missed the point of time intended, for he took of the intervening week – ‘bitwene the Saboth dayes’. But this was from oversight of the later usage of which signifies ‘after’, not ‘between’ only, as Kypke, Ott, and others have noticed with illustrations. Calvin was quite wrong therefore in censuring here the Vulgate and Erasmus who were right; and still more is Beza to be blamed, because he was a better scholar than the great theologian he followed, and he ought to have known how thoroughly Josephus, Plutarch, and Clem., Rom. 44 (twice), justify the text of the Authorized Version against the marginal alternative. Dr. J. Lightfoot plainly confirmed it from his vast Rabbinical learning.

As verse 42 lets us know the general interest in what had been announced which prompted the desire to hear all again, so verse 43 adds that, on the break up of the congregation, many of the Jews and of the worshipping or devout proselytes followed the preachers thereon, who not only spoke to them but urged them to abide in the grace of God, which the gospel declares and they professed to receive. What can one think of a man like Calvin doubting whether it was not these young converts who exhorted Paul and Barnabas that they should not faint but stand firmly in the grace of God! He does not however (as Dean Alford thought) incline so strongly to this interpretation as to decide for it against the common and only correct view, that the gracious speech and confirmatory exhortation came from the apostles to those on whose hearts God’s grace had just dawned

Again, in the beginning of verse 44 stands the expression on the ‘coming’ sabbath, vouched by both the most ancient uncials of highest character and the mass of cursives, and so not only adopted by Erasmus, the Complutensian, Colinaeus, R. Stephens, the Elzevirs, but also by Tischendorf eighth edition), Tregelles, and by Westcott and Hort. On the other hand at least two of the great uncials with several good cursives testify to the exactly technical word which differs by a letter less, for ‘next following’, ‘ensuing’. Act 18:21 used to be cited for the former, till the critics omitted the clause; but there is no doubt that the rival reading is a standing usage of the inspired writer (Luk 13:33 , Act 20:15 ; Act 21:26 ), as it is in the language generally. No wonder therefore that Alford, Bengel, Green Griesbach, Lachmann, Scholz, and Wordsworth accept it as right: an instructive instance, by no means uncommon, where a few copies are more accurate than the weight of both antiquity and number combined.

‘But when the Jews saw the crowds, they were filled with jealousy, and contradicted the things spoken by Paul, contradicting and blaspheming. And Paul and Barnabas spoke out boldly and said, For you it was necessary that the word of God should be first spoken; but since ye thrust it from you and judge yourselves unworthy of eternal life, lo, we turn unto the Gentiles. For thus hath the Lord enjoined us, I have set thee for a light of Gentiles, that thou shouldest be for salvation unto the uttermost parts of the earth’ (vers. 45-47).

How base as well as evil and malignant is jealousy, religious jealousy above all as here! In general they had hailed the joyful sound when it first reached their ears, even though closed with a most serious warning; and ‘many’ had gone farther than the entreaty to have the truth spoken again. For many of the Jews, as well as of the devout proselytes, followed the apostles who exhorted them to abide as they had begun. But ‘the crowds’ were too much for religious prejudice which was hitherto dormant and awakened the most malignant feelings in antipathy and abuse. Such is flesh in presence of grace and truth, and at the sight of hearts attracted and consciences touched. Had the gospel been powerless, the Jews had retained their equanimity, where the long preaching of Moses had never so wrought, its immediate effect in winning such large attention was intolerable. But the hatred of grace, ruinous to those guilty of it, only enlarges the field of work, as it also liberates the messengers from an overcareful waiting on the men of tradition and its narrow channels. Paul and Barnabas waxed bold, instead of being shocked into silence by Jewish blasphemies, pointed out how faith denies not but defers to law in its own place, and, now that the ancient people of God were ignorantly spurning the best blessings of grace, announced this matchless road open to the needy and long despised Gentiles (ver. 46).

The application of Isa 49:6 in the following verse is as striking as richly instructive. The theme of the prophet is the Messiah rejected by Israel, Who has this consolation vouchsafed by God: His humiliation opens the door to wider glory. This the slighted servants of Christ appropriate to themselves. Infinite grace, under like circumstances, warrants the men of faith: what was said of Christ is no less true of the Christian. ‘Thus hath the Lord enjoined us.’ It is a principle of far-reaching application, which faith knows how to guard from irreverence, however much of direction, comfort, and strength may be reaped from it. The reader may see another instance no less bold in the use made of Isa 1:7-9 in Rom 8:33 , Rom 8:34 . The spirit of obedience, we may add, finds an injunction where no other eye could discern one.

Here first Gentiles as such come into prominence: others in this country who had heeded the apostles were proselytes from among them. Scripture was express as to the principle.

‘And the Gentiles, on hearing, rejoiced and glorified the word of the Lord, and as many as were ordained unto life eternal believed. And the word of the Lord was carried abroad through the whole country. But the Jews excited the women of rank that worshipped, and the chiefs of the city, and stirred up a persecution against Paul and Barnabas, and sent them out of their borders. But they shook off the dust of their feet against them and came to Iconium. And the disciples were filled with joy and [the] Holy Spirit’ (vers. 48-52).

The tide of blessing in God’s grace was now turned to the Gentiles. Christ is a light for revealing them now, as He is the glory of God’s people Israel. The nations had been long hidden as well as outside; they are now disclosed to view, the direct object not of law as Israel once, but of divine mercy in the gospel. The righteousness of God is unto all, though it takes effect only upon all that believe. So here they were glad and glorified the word of the Lord, and as many as were ordained unto life eternal believed.

The evil and the ruin are man’s: all the good is of God’s grace exclusively, and the believer enjoys it in His sovereign mercy. Thus the word of the Lord was carried abroad through all the country. And this roused a more systematic effort of opposition as usual on the part of the Jews, who urged on the devout women of position and the chief men of the city against the apostles with such a flood of persecution as to cast them out of their borders. As these ladies had been drawn into Judaism to their immense relief from the uncleanness as well as debasing follies of heathenism, one can understand how the sex would be peculiarly open to exciting influence against the testimony which left the law in the shade and they would know how to reach the first men of the city, as being of their own rank and in all probability nearly connected with themselves, so as to get the preachers expelled. But the apostles, bowing to the persecution, acted on the Lord’s word not only in fleeing to another city, but in shaking off the dust of their feet against their persecutors; while joy in the Holy Spirit filled the disciples, left behind as sheep in the midst of wolves.

Fuente: William Kelly Major Works (New Testament)

Acts

TO THE REGIONS BEYOND

Act 13:1 – Act 13:13 .

We stand in this passage at the beginning of a great step forward. Philip and Peter had each played a part in the gradual expansion of the church beyond the limits of Judaism; but it was from the church at Antioch that the messengers went forth who completed the process. Both its locality and its composition made that natural.

I. The solemn designation of the missionaries is the first point in the narrative.

The church at Antioch was not left without signs of Christ’s grace and presence. It had its band of ‘prophets and teachers.’ As might be expected, four of the five named are Hellenists,-that is, Jews born in Gentile lands, and speaking Gentile languages. Barnabas was a Cypriote, Simeon’s byname of Niger ‘Black’ was probably given because of his dark complexion, which was probably caused by his birth in warmer lands. He may have been a North African, as Lucius of Cyrene was. Saul was from Tarsus, and only Manaen remains to represent the pure Palestinian Jew. His had been a strange course, from being foster-brother of the Herod who killed John to becoming a teacher in the church at Antioch. Barnabas was the leader of the little group, and the younger Pharisee from Tarsus, who had all along been Barnabas’s protege , brought up the rear.

The order observed in the list is a little window which shows a great deal. The first and last names all the world knows; the other three are never heard of again. Immortality falls on the two, oblivion swallows up the three. But it matters little whether our names are sounded in men’s ears, if they are in the Lamb’s book of life.

These five brethren were waiting on the Lord by fasting and prayer. Apparently they had reason to expect some divine communication, for which they were thus preparing themselves. Light will come to those who thus seek it. They were commanded to set apart two of their number for ‘the work whereunto I have called them.’ That work is not specified, and yet the two, like carrier pigeons on being let loose, make straight for their line of flight, and know exactly whither they are to go.

If we strictly interpret Luke’s words ‘I have called them’, a previous intimation from the Spirit had revealed to them the sphere of their work. In that case, the separation was only the recognition by the brethren of the divine appointment. The inward call must come first, and no ecclesiastical designation can do more than confirm that. But the solemn designation by the Church identifies those who remain behind with the work of those who go forth; it throws responsibility for sympathy and support on the former, and it ministers strength and the sense of companionship to the latter, besides checking that tendency to isolation which accompanies earnestness. To go forth on even Christian service, unrecognised by the brethren, is not good for even a Paul.

But although Luke speaks of the Church sending them away, he takes care immediately to add that it was the Holy Ghost who ‘sent them forth.’ Ramsay suggests that ‘sent them away’ is not the meaning of the phrase in Act 13:3 , but that it should be rendered ‘gave them leave to depart.’ In any case, a clear distinction is drawn between the action of the Church and that of the Spirit, which constituted Paul’s real commission as an Apostle. He himself says that he was an Apostle, ‘not from men, neither through man.’

II. The events in the first stage of the journey are next summarily presented.

Note the local colouring in ‘went down to Seleucia,’ the seaport of Antioch, at the mouth of the river. The missionaries were naturally led to begin at Cyprus, as Barnabas’s birthplace, and that of some of the founders of the church at Antioch.

So, for the first time, the Gospel went to sea, the precursor of so many voyages. It was an ‘epoch-making moment’ when that ship dropped down with the tide and put out to sea. Salamis was the nearest port on the south-eastern coast of Cyprus, and there they landed,- Barnabas, no doubt, familiar with all he saw; Saul probably a stranger to it all. Their plan of action was that to which Paul adhered in all his after work,-to carry the Gospel to the Jew first, a proceeding for which the manner of worship in the synagogues gave facilities. No doubt, many such were scattered through Cyprus, and Barnabas would be well known in most.

They thus traversed the island from east to west. It is noteworthy that only now is John Mark’s name brought in as their attendant. He had come with them from Antioch, but Luke will not mention him, when he is telling of the sending forth of the other two, because Mark was not sent by the Spirit, but only chosen by his uncle, and his subsequent defection did not affect the completeness of their embassy. His entirely subordinate place is made obvious by the point at which he appears.

Nothing of moment happened on the tour till Paphos was reached. That was the capital, the residence of the pro-consul, and the seat of the foul worship of Venus. There the first antagonist was met. It is not Sergius Paulus, pro-consul though he was, who is the central figure of interest to Luke, but the sorcerer who was attached to his train. His character is drawn in Luke’s description, and in Paul’s fiery exclamation. Each has three clauses, which fall ‘like the beats of a hammer.’ ‘Sorcerer, false prophet, Jew,’ make a climax of wickedness. That a Jew should descend to dabble in the black art of magic, and play tricks on the credulity of ignorant people by his knowledge of some simple secrets of chemistry; that he should pretend to prophetic gifts which in his heart he knew to be fraud, and should be recreant to his ancestral faith, proved him to deserve the penetrating sentence which Paul passed on him. He was a trickster, and knew that he was: his inspiration came from an evil source; he had come to hate righteousness of every sort.

Paul was not flinging bitter words at random, or yielding to passion, but was laying the black heart bare to the man’s own eyes, that the seeing himself as God saw him might startle him into penitence. ‘The corruption of the best is the worst.’ The bitterest enemies of God’s ways are those who have cast aside their early faith. A Jew who had stooped to be a juggler was indeed causing God’s ‘name to be blasphemed among the Gentiles.’

He and Paul each recognised in the other his most formidable foe. Elymas instinctively felt that the pro-consul must be kept from listening to the teaching of these two fellow-countrymen, and ‘sought to pervert him from the faith,’ therein perverting the same word is used in both cases ‘the right ways of the Lord’; that is, opposing the divine purpose. He was a specimen of a class who attained influence in that epoch of unrest, when the more cultivated and nobler part of Roman society had lost faith in the old gods, and was turning wistfully and with widespread expectation to the mysterious East for enlightenment.

So, like a ship which plunges into the storm as soon as it clears the pier-head, the missionaries felt the first dash of the spray and blast of the wind directly they began their work. Since this was their first encounter with a foe which they would often have to meet, the duel assumes importance, and we understand not only the fulness of the narrative, but the miracle which assured Paul and Barnabas of Christ’s help, and was meant to diffuse its encouragement along the line of their future work. For Elymas it was chastisement, which might lead him to cease to pervert the ways of the Lord, and himself begin to walk in them. Perhaps, after a season, he did see ‘the better Sun.’

Saul’s part in the incident is noteworthy. We observe the vivid touch, he ‘fastened his eyes on him.’ There must have been something very piercing in the fixed gaze of these flashing eyes. But Luke takes pains to prevent our thinking that Paul spoke from his own insight or was moved by human passion. He was ‘filled with the Holy Ghost,’ and, as His organ, poured out the scorching words that revealed the cowering apostate to himself, and announced the merciful punishment that was to fall. We need to be very sure that we are similarly filled before venturing to imitate the Apostle’s tone.

III. The shifting of the scene to the mainland presents some noteworthy points.

It is singular that there is no preaching mentioned as having been attempted in Perga, or anywhere along the coast, but that the two evangelists seem to have gone at once across the great mountain range of Taurus to Antioch of Pisidia.

A striking suggestion is made by Ramsay to the effect that the reason was a sudden attack of the malarial fever which is endemic in the low-lying coast plains, and for which the natural remedy is to get up among the mountains. If so, the journey to Antioch of Pisidia may not have been in the programme to which John Mark had agreed, and his return to Jerusalem may have been due to this departure from the original intention. Be that as it may, he stands for us as a beacon, warning against hasty entrance on great undertakings of which we have not counted the cost, no less than against cowardly flight from work, as soon as it begins to involve more danger or discomfort than we had reckoned on.

John Mark was willing to go a-missionarying as long as he was in Cyprus, where he was somebody and much at home, by his relationship to Barnabas; but when Perga and the climb over Taurus into strange lands came to be called for, his zeal and courage oozed out at his finger-ends, and he skulked back to his mother’s house at Jerusalem. No wonder that Paul ‘thought not good to take with them him who withdrew from them.’ But even such faint hearts as Mark’s may take courage from the fact that he nobly retrieved his youthful error, and won back Paul’s confidence, and proved himself ‘profitable to him for the ministry.’

Fuente: Expositions Of Holy Scripture by Alexander MacLaren

NASB (UPDATED) TEXT: Act 13:1-3

1Now there were at Antioch, in the church that was there, prophets and teachers: Barnabas, and Simeon who was called Niger, and Lucius of Cyrene, and Manaen who had been brought up with Herod the tetrarch, and Saul. 2While they were ministering to the Lord and fasting, the Holy Spirit said, “Set apart for Me Barnabas and Saul for the work to which I have called them.” 3Then, when they had fasted and prayed and laid their hands on them, they sent them away.

Act 13:1 “Antioch” See note at Act 11:19.

“the church” See Special Topic at Act 5:11.

“prophets and teachers” These two gifts of the Spirit are listed in 1Co 12:28 and Eph 4:11. The grammatical construction is such that it is uncertain whether the five men listed were both prophets and teachers or if the first three are prophets and the last two are teachers.

The problem with this term is, “How is the NT gift of prophecy related to OT prophets?” In the OT prophets are writers of Scripture. In the NT this task is given to the original twelve Apostles and their helpers. As the term “apostle” is retained as an ongoing gift (cf. Eph 4:11), but with a changed task after the death of the Twelve, so too, is the office of prophet. Inspiration has ceased; there is no further inspired Scripture. New Testament prophets’ primary task is proclamation of the gospel, but also a different task, possibly how to apply NT truths to current situations and needs. See Special Topic at Act 11:27.

The gift of teacher is mentioned in Act 13:1 in combination with prophecy, but in Eph 4:11 it is linked with pastors. In 2Ti 1:11 Paul says he is a preacher, apostle, and a teacher. Here it seems to stand independently, as it does in Rom 12:7. It is also discussed separately in Jas 3:1 ff. This implies that these leadership gifts can be combined in different ways in different believers to meet the need of the church in that day or area. Each of these gifted leaders (cf. Eph 4:11) proclaimed the gospel, but in different ways (ordering, preaching, instructing).

SPECIAL TOPIC: INSPIRATION

SPECIAL TOPIC: ILLUMINATION

“Simeon who was called Niger” The term niger is Latin for dark or black. Some commentators try to relate this Simon to Mar 15:21.

“Lucius of Cyrene” Possibly this is one of the Hellenistic Jews that preached to the Gentiles in Antioch (cf. Act 11:20). He is probably not the Lucius mentioned in Rom 16:21.

“Manaen who had been brought up with Herod the tetrarch” Manaen is a Greek form of the Hebrew Manahem, which means “comforter.” This man was either a foster brother (Greek literature) of Herod Antipas (see Introduction to Acts 12) or he grew up with him (Koine papyri). Luke probably got much of his information about Herod Antipas (the Tetrarch) from conversations with this man.

Act 13:2

NASB”ministering”

NKJV”ministered”

NRSV”worshiping”

TEV”serving”

NJB”offering worship”

This is the Greek term leitourgia (a compound from “public” and “work”) from which we get the English term liturgy. Originally it referred to someone who did public service at their own expense. In this context it implies a period of seeking God’s will during a worship service. The verb could refer to the entire church or just the five men listed.

“had fasted” In the OT there is only one fast day a year, the Day of Atonement, Leviticus 16. However, during the first century, rabbinical Judaism had developed two fasts a week. Although fasting is not required of believers, many times it is helpful in discerning God’s will (cf. Act 14:23).

SPECIAL TOPIC: FASTING

“the Holy spirit said” This is another biblical evidence for the personality of the Holy Spirit (see Special Topic at Act 1:2). Whether it was audible or intuitive is uncertain (cf. Act 8:29; Act 10:19; Act 11:12; Act 20:23; Act 21:11). It is obvious that this was a very specific message (cf. Act 16:6-7), probably given through one of the prophets.

“Set apart” This is an aorist active imperative. The term aphoriz has the same connotation as “holy” (hagiaz). It implies set apart and equipped for an assigned divine task (cf. Rom 1:1; Gal 1:15).

After “set apart” in the Greek text is the particle d, which denotes intensity (cf. Luk 2:15; 1Co 6:20). It gives an earnestness to the Spirit’s call. There is a parallel in Paul’s statement of Act 15:36.

“the work to which I have called them” This is a perfect middle (deponent) indicative. It is the Spirit who calls and equips for ministry tasks (cf. 1Co 12:7; 1Co 12:11).

Act 13:3 The verse has three aorist participles describing the spiritual preparations to send out the first missionaries from the church at Antioch.

1. fasted

2. prayed

3. laid hands on them

This seems to be the united actions of the whole congregation, not just the other prophets and teachers. The whole church should be involved in Great Commission activities!

“laid their hands on them” This particular verse is one of the ambiguous texts on which our modern practice of ordination is based. However, it is inappropriate as a biblical foundation for our modern denominational practices. There are many physical examples of “laying on of hands” in the Bible.

1. in the OT for the purpose of

a. sacrificial identification (cf. Lev 1:4; Lev 3:2; Lev 4:4; Lev 16:21)

b. a blessing (cf. Gen 48:13 ff; Mat 19:13; Mat 19:15)

c. the commissioning of a successor (cf. Num 27:23; Deu 34:9)

2. In the NT the background is equally as varied

a. for healing (cf. Luk 4:40; Luk 13:13; Act 9:17; Act 28:8)

b. dedication or commissioning to a task (cf. Act 6:6; Act 13:3)

c. connected with receiving the Holy Spirit or spiritual gifts (cf. Act 8:17; Act 19:6; 1Ti 4:14; 2Ti 1:6)

d. a reference to the basic teachings of Judaism or the church (cf. Heb 6:2)

This laying on of hands was not an inaugurating experience. These men were already called, gifted, functioning leaders. It is not a new ministry they are called to, but an expansion of what they were already doing.

Ordination tends to encourage a distinction among believers. It gives credence to the clergy-laity dichotomy. The Greek word cleros (to inherit by lot) and laos (Greek word for people), when used in the NT, always refers to the entire group of believers. All believers are called, gifted, full time ministers of the gospel (cf. Eph 4:11-12). There is no biblical evidence for separating believers into hierarchal groups. All believers are gifted for ministry to the body of Christ (cf. 1Co 12:7; 1Co 12:11).

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

church. App-186.

at = in. Greek. en. App-104.

Antioch. See note on Act 11:19.

certain. Texts omit.

prophets. App-189.

teachers. Greek. didaskalos. Occurs forty-eight times in Gospels, translated “Master” except in Luk 2:46 (doctor) and Joh 3:2 (teacher). Only here in Acts. Always “teacher” in the Epistles, except Jam 3:1 (master).

which had been brought up with = foster-brother of. Greek suntrophos. Only here.

Herod. Herod Antipas. App-109.

tetrarch. See Mat 14:1. Luk 3:19; Luk 9:7.

Fuente: Companion Bible Notes, Appendices and Graphics

Act 13:1 to Act 14:28.] FIRST MISSIONARY JOURNEY OF PAUL AND BARNABAS. Henceforward the history follows Saul (or Paul, as he is now (Act 13:9) and from this time denominated), his ministry, and the events of his life, to the exclusion (with the sole exception of the council in ch. 15) of all the other Apostles.

Fuente: The Greek Testament

Chapter 13

Now there were in the church that was at Antioch certain prophets and teachers; Barnabas, Simeon that was called Niger, Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul ( Act 13:1 ).

Interesting the backgrounds of these men. Barnabas was from the island of Cyprus. Simeon who was called Niger, which, of course, is a Roman name. Simeon is Hebrew name. Lucius who was from Cyrene, and Manaen, who had been around Herods, grew up in the royal court. And also Saul, who had that very interesting background of being born in Tarsus, schooled in Jerusalem.

God had brought them together and they were the teachers and the prophets there in the church in Antioch.

As they ministered to the Lord ( Act 13:2 ),

Interesting statement to me. These men were ministering to the Lord, but their ministry to the Lord involved their ministry to the people, because that’s what the Lord had called them to do. Now Paul later writes and says, “And whatsoever ye do in word or deed, do all to the glory of God. And you’re to do it as unto the Lord, knowing that of the Lord you’re going to receive your reward” ( Col 3:17 , Col 3:23-24 ). And I think that this is an important point for anyone who endeavors any ministry for the Lord: that you recognize that God has called you to minister to people. But in reality, that’s your job as His servant. In other words, as the servant of God, He has called me to minister to people.

Now ministering to people can be very frustrating. It can be worse than that; it can be very irritating. People don’t often appreciate what you’ve tried to do for them or people can be just obnoxious. And there are times when I find myself grumbling over the demands that people have made on me. And in those times the Lord speaks to me and He says, “Who are you serving? Whose servant are you?” And I say, “I’m Your servant Lord.” And He says, “Quit your griping. Do it as unto Me. You’re serving Me by serving people.” And thus, I’ve learned to do a lot of things that are not as attractive or interesting as things that I would choose to do. I’ve had to do some pretty rank things for the Lord.

Now if I were doing them for men I could get very upset, but doing them for the Lord, after all I’m His servant, what can I say? “Yes, Lord.” So He tells me to get in and go for it. “Yes, Lord.” You’ve got to do it because you’re serving Him. But as long as you can keep that mental state of, “I am serving the Lord,” I’m all right. If I get the idea, “Who made me your servant?” Then I get into trouble. So I have to keep that mental attitude I’m serving the Lord. Whatsoever I do in word or deed I’m doing unto Him, serving the Lord.

So notice it says they were ministering unto the Lord. They had the right concept of the ministry. But their ministry unto the Lord involved their serving the people. Teaching them, helping them, strengthening them, and that was their service to God.

and fasted, the Holy Spirit said, Separate me Barnabas and Saul for the work whereunto I have called them ( Act 13:2 ).

Now how do you suppose the Holy Spirit said this? It says very plainly that the Holy Spirit said, and I believe that the Holy Spirit did say it, but how did He say it? Were they just sitting there and a voice came in? And if so, was it a deep resonant voice? Or was it a high-pitched voice? What kind of a voice do you suppose the Holy Spirit has? The fact that it tells us that there were prophets in the church I believe that it was spoken through the word of prophecy by one of those who had the gift of prophesy, and thus, they were directed by prophetic word through one of the men. That the prophetic word came, separate Barnabas and Saul for the work whereunto I have called them. Thus, the Holy Spirit spake through one of the prophets these words.

Later on, Paul the apostle, as he is writing to Timothy concerning those gifts that had become dormant in his life, he told him to stir up the gifts that are in you that were given to you at the time that hands were laid upon you and the word of prophecy was given.

So in the early church they did have a practice of laying hands on people, praying for them, and oftentimes a word of prophecy would come as a guide or as a direction for that person. So this gift was exercised in the early church, the gift of prophecy and, no doubt, the Holy Spirit, through this prophetic type of gift, speaking forth the Word of God, said to separate Saul and Barnabas for the work where God has called them.

And when they had fasted and prayed, and laid their hands on them, they sent them away. So they, being sent forth by the Holy Spirit ( Act 13:3-4 ),

Now in verse Act 13:3 we have, “They fasted and prayed, laid their hands on them and sent them away,” but the next verse tells us that it was actually the Holy Spirit that sent them forth.

departed unto Seleucia; and from there they sailed to Cyprus ( Act 13:4 ).

Now Antioch is about fifteen miles up the Orontes River from the coast. And so they came down to the coast, the fifteen miles to Seleucia, got a boat and headed off for Cyprus on the first missionary journey.

And when they were at Salamis, they preached the word of God in the synagogues of the Jews: and they also had John as their servant ( Act 13:5 ).

He was a young man and he had gone along to just take care of a lot of the menial things that needed taken care of as a servant to Paul and Barnabas.

And when they had gone through the isle unto Paphos ( Act 13:6 ),

They had gone pretty much the length of the island of Cyprus.

they found a certain sorcerer ( Act 13:6 ),

Paphos was the capitol of Cyprus at that time.

they found a certain sorcerer, a false prophet, a Jew, whose name was Bar-jesus: which was with the deputy of the country, Sergius Paulus, a prudent man ( Act 13:6-7 );

Sergius Paulus once was a governor over the island of Cyprus. The people in that day were very superstitious kind of people and most of the rulers had their own wizards who they would seek counsel from. It sort of troubled me when Jean Dixon wrote her book, A Gift of Prophecy, how she spoke about how many presidents called her for advice. So really we haven’t changed too much through the years. The leaders would often look to these people who supposedly had these particular gifts, psychic-type persons, and look to them for advice and counsel. And in those days they each had, each of the leaders had their own psychics or wizards that they used as advisors. And so this Bar-jesus was the wizard or advisor of Sergius Paulus, the governor or Cyprus.

who called for Barnabas and Saul, and desired to hear the word of God. But Elymas the sorcerer (for so is his name by interpretation) [Bar-jesus interprets into Elymas] withstood them, seeking to turn the deputy away from the faith. Then Saul, (who also is called Paul,) [Saul is his Hebrew name. Paul is his Greek name.] filled with the Holy Ghost, set his eyes on him. And he said, O full of all subtlety and all mischief, you child of the devil, you enemy of all righteousness, will you not cease to pervert the right ways of the Lord? And now, behold, the hand of the Lord is upon you, and you will 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 ( Act 13:7-11 ).

Interesting isn’t it? Don’t you wish sometimes you had that kind of power? I’m afraid we would make a mess out of things. But there have been some people that I would like to stand up against as Paul. I’d like to say, “Madeline Murray O’Hare, how long are you going to pervert the ways of God? You child of the devil, you enemy of all righteousness.”

Then the deputy [Sergius Paulus], when he saw what was done, believed, being astonished at the doctrine of the Lord. Now when Paul and his company loosed from Paphos, they came to Perga in Pamphylia: and there John departing from them returned to Jerusalem ( Act 13:12-13 ).

Why John Mark departed is not told. It did upset Paul. He got very upset that John Mark would leave. Insomuch that when they started out on the second missionary journey and Barnabas wanted to take Mark again, Paul said, “No way, I don’t want him to go.” And the contention between Paul and Barnabas became so great over Mark that Barnabas took Mark and took off towards Cyprus again and Paul got Silas and he headed out in another direction towards Asia Minor. And it brought a separation between Paul and Barnabas, the issue over Mark, because Paul was still upset that Mark had left them here in Pamphylia. However, whatever breech did exist for a time was healed and Paul later on writes concerning Mark, and he says, “Please send Mark with me and have him bring the parchments. He’s been a great comfort and a help to me.” So whatever problems existed were ultimately resolved and there was a beautiful relationship developed between Paul and Mark in years to come.

Now they did not preach in the area of Pamphylia. The area of Pamphylia was the coastal plains. The reason why they did not preach there is because Paul became quite ill at this point. The coastal plains around Pamphylia were filled with malaria fever. And it is thought by many that Paul got a good case of malaria fever, and thus, they did not stay in the coastal area of Pamphylia, but they headed on up into the high plateau region around the area of Antioch of Pisidia, Iconium, and those areas up in the higher plateau regions about 3,600 feet elevation. In order that he might recuperate from the malaria fever that he picked up there on the coast.

Later on, when Paul wrote to these churches of Iconium and Antioch of Pisidia and all, in a letter known as the epistle to the Galatians, for this whole area was known as Galatia, when he wrote his Galatian epistle, he said, “You remember how sick I was when I was there with you and how out of my sickness I was declaring to you the truths of God and all.” And he made reference to his great sickness that he had when he was with them there in Galatia. So because of this, they believed that he probably got malaria fever and that particular strain of malaria fever caused a person to have extremely severe headaches. In fact, one man described it as though there was a sword being thrust through your temples, the headache that accompanied this particular strain of malaria fever. And it caused just a tremendous pressure on the eyes even, and you remember Paul said to the Galatians, “I testify how that you would have even given your own eyes for me. That’s how much you loved me when I was with you. What caused this love to wane and all?” So they did not stay in the coastal regions but headed on up into the highlands, the plateau area of Pisidia, coming unto Antioch.

So they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the sabbath day, and sat down. And after the reading of the law and the prophets ( Act 13:14-15 ),

And, of course, the synagogues they have each Sabbath day they read a portion out of the law and they read a portion out of the prophets. And even to the present day, they follow the little ritual and they read both out of the law and prophets every Sabbath day. And you can actually tell what Sabbath day it was in the year from where they were reading, because they continue the same reading patterns today. So after they have read from the law and the prophets,

the rulers of the synagogue sent unto them, saying, Ye men and brethren, if you have any word of exhortation for the people, speak up. So Paul stood up, and he beckoned with his hand said, Men of Israel, and ye that fear God ( Act 13:15-16 ),

Because there were not only the Jews that were there, but there were the Gentiles who had proselyted into the Jewish faith.

ye that fear God, give me an audience. The God of this people of Israel chose our fathers, and exalted the people when they dwelt as strangers in the land of Egypt, and with a high arm brought he them out of it. And about the time of forty years suffered he their manners in the wilderness. And when he had destroyed seven nations in the land of Canaan, he divided their land to them by lot. And after that he gave unto them judges about the space of four hundred and fifty years, until Samuel the prophet. And afterward they desired a king: and God gave unto them Saul the son of Cush, a man of the tribe of Benjamin, by the space of forty years. And when he had removed him, he raised up unto them David to be their king; to whom also he gave testimony, and said, I have found David the son of Jesse, a man after mine own heart, which shall fulfill all my will ( Act 13:16-22 ).

Now Paul is just rehearsing for them briefly their history. God was with your fathers and delivered them by miracles out of the bondage of Egypt. After putting up with them for forty years in the wilderness, he brought them into the land that He had promised to give to them. Then He established judges over them who ruled over them for about 450 years. Until the time of Samuel the prophet when the people asked that they might have a king that they might be like other nations.

Up until this point, Israel had been a theocracy, a people ruled by God. But they were no longer satisfied with the theocracy, and the saddest day in the history of the nation of Israel is when the people requested to go from a theocracy to a monarchy that they might be like the nations around them. “We don’t want God to rule over us, we want a king to rule over us.”

And we remember the tragic story in I Samuel of the request of the people that they might have a king like the other nations. Samuel, of course, was deeply disappointed over this, but God said, “Samuel, don’t be so disappointed. They have not rejected you, they have rejected Me from ruling over them.” And so God had Samuel anoint Saul, the son of Cush, to be the first king over Israel and he reigned for about forty years.

Near the end of his reign, Samuel was now an elderly man, could hardly see, but the word of the Lord came unto Samuel to go to Saul and to tell him to go down and to utterly exterminate the Amalekites. Kill all of the animals, kill everything. Don’t let anything remain alive. So Saul went down against the Amalekites and the Lord delivered the Amalekites into the hands of Saul. But when he saw the healthy, strong cattle and sheep, he decided not to destroy them, though he did utterly hack in pieces all of the sickly animals. But he saved the healthier animals alive and he brought them back along with king Agag.

Samuel came out to meet him. And Saul said, “As the Lord liveth, I have done all that the Lord commanded me to do.” “As the Lord liveth” is part of the religious jargon of that day. It’s much like the religious jargon of today, “Oh, praise the Lord” or “Bless God.” It’s just religious jargon. It can be meaningful and it can be meaningless. There are a lot of people who use religious jargon.

There’s one Arab boy in Israel who is a vendor on the streets. And these vendors in the streets of Jerusalem become extremely sharp. They know you’re from California the minute you come walking up. “You’re from California brother. Oh, praise God, brothers. Oh, praise the Lord, brother. Bless God. From California aren’t you?” And he goes on with the praise God, bless God bit, and four candles for a dollar, you know. But he is really a very avowed Muslim. And I’ve tangled with this kid a few times. He gets real upset with me. In fact, he remembers me and he usually turns and goes when he sees me now, but we’ve had some real times of disputing concerning the truth of Jesus Christ. Yet, I see him going up to these groups and “Praise the Lord! Bless God! Hallelujah!” But it’s only to sell his wares.

It’s good to use these terms if we use them sincerely, but we have to be careful that they don’t become just a manner of speech and meaningless. Now this phrase, “as the Lord liveth” was a spiritual jargon. If you wanted to impress somebody, how spiritual they are, you say, “As the Lord liveth, brother!”

So Saul was using this spiritual jargon. “As the Lord liveth, I’ve done everything God commanded me.” And Samuel said, “If you’ve done everything God commanded you, how come I hear the sheep and I hear the cattle.” “Oh,” he said, “you know, they were so healthy and strong and good looking. We decided we would bring them back and sacrifice them to God.” And it was then Samuel said, “Behold, to obey is better than sacrifice, and to hearken than the fat of rams” ( 1Sa 15:22 ). “Do you not realize that rebellion is as the sin of witchcraft? And because you have rejected God from ruling over you, God has rejected you from ruling over His people. And God is going to seek for a man after His own heart who will do His will.”

That seems to be the case throughout history. God is always seeking for a man after His own heart who will do His will. Too many times we have self at the center of our lives, as did Saul. And because self is at the center of our lives, we’re more interested in doing our will than we are doing God’s will, and we often rebel against the will of God when it comes to a choice, my will or God’s will. Too often we take our will over God’s. For God was seeking for a man after His own heart.

During the time of Ezekiel, he declares, “And God sought for a man among them, that should make up the hedge, and stand in the gap before me for the land, that I should not destroy it: but found none” ( Eze 22:30 ). God’s searching for a man after His own heart who would do His will. In the time of Ezekiel He could not find any. But not so at this period of history. God found one, even David. So Paul declares, “And God found David, a man after his own heart who would do His will.”

Not a man who is perfect. God can’t find him; he doesn’t exist, but a man who will put God at the center of his life. And when the issue arises and the showdown comes, the man will choose the will of God over his own. A man who will do God’s will is the man after God’s heart.

“I have found David the son of Jesse, a man after mine own heart, which shall fulfill all my will.”

Of this man’s seed ( Act 13:23 )

Now you see, Paul is rehearsing their history a bit, but he’s coming to Jesus. And so he takes now a big leap. He comes to David in a very brief survey of their history and as soon as he comes to David, he leapfrogs over to Jesus. For to David God said,

Of this man’s seed God, according to his promise, raised unto Israel a Saviour, Jesus ( Act 13:23 ).

At the time in David’s career when he decided to build the temple for the Lord, he came to Nathan the prophet and he said, “You know, I’ve got a desire to build a house for God. It’s got to be glorious. Here I’m dwelling in this beautiful palace, God’s still living in a tent. That’s not right. God should be living in the greatest building that man could erect, and I’m going to build a house for God and it shall be glorious.” And Nathan said, “Great, David, do all that is in your heart.” But that night the Lord came to Nathan the prophet and said, “Nathan you’ve spoke too quickly. You’ve got to go back now and tell David that I can’t have him building Me a house. His hands are too bloody. But you tell him I will build him a house. Because I took him out of the sheepcoat from following after the sheep and I made him the king over My people. And from his seed, there will sit one on the throne of Israel forever.” That is, the Messiah will come through David.

So Nathan came back to David the next morning and said, “David, I’ve got some bad news and some good news. The bad news first: you can’t build a house for God. Your hands are too bloody. But the good news: God’s going to build you a house David. And from your seed there will be one who will sit upon the throne of Israel forever.” David knew exactly what God was saying. The Messiah is going to come from my lineage. And David went in before the Lord and he said, “Oh, God, I was a nobody. I was just a kid out there in the hills of Bethlehem following after the sheep and you took me from that sheepcoat and you made me the ruler over your people. You’ve done so much for me God already and now You speak of the time to come, the Messiah, the King. God, what can I say?” And David, the man of words, was speechless. So wiped out was he by the grace of God.

And those, I think, are some of the greatest experiences in my own life, when I’ve been wiped out by the grace of God and I become speechless. You know, what can you say? “God, You’re so good! Oh, Lord, I can’t believe it!” And you just…there are no words to express your feelings of gratitude and thanksgiving and all, for all that God has done. Speechless before God. It’s a good place to be. Someone said, “When prayer reaches it’s ultimate, words are impossible. When praise reaches it’s ultimate, words are impossible.” You just open up the Spirit and you just let it flow. You’re just there in silence before God in the deep communion of the Spirit. Wiped out by grace.

So Paul makes mention that God has promised that from David the Messiah’s going to come. He leapfrogs now to the Messiah.

Of this man’s seed hath God, according to his promise, raised unto Israel a Saviour, Jesus: When John had first preached before his coming the baptism of repentance to all people of Israel. And as John fulfilled his ministry, he said, Whom do you think that I am? I am not he. But, behold, there cometh one after me, whose shoes of his feet I am not worthy to loose. Men and brethren [Paul is now addressing them], children of the stock of Abraham, and whosoever among you fears God, to you is the word of this salvation sent ( Act 13:23-26 ).

God has kept His promise. God has sent the Messiah. He sent the forerunner John the Baptist and he has sent the Messiah, who is Jesus.

For they that dwell at Jerusalem, and their rulers, because they knew him not, nor yet the voices of the prophets which are read every sabbath day, they have fulfilled the prophecies in condemning him ( Act 13:27 ).

Now, though they have the prophets read to them every day, yet, they didn’t really know the prophets and they fulfilled the word of the prophets, “He is despised and rejected of men; a man of sorrows, and acquainted with grief” ( Isa 53:3 ). And they rejected Him, fulfilling the prophecies concerning Him.

And though they found no cause of death in him, yet they desired Pilate that they should be slain. And when they had fulfilled all that was written of him, they took him down from the tree ( Act 13:28-29 ),

Psa 22:1-31 has now been fulfilled. Isa 52:1-15; Isa 53:1-12 have been fulfilled. When they have completed the prophecies of the scripture, they took Him down from the tree

and they laid Him in the sepulcher. But God raised him from the dead ( Act 13:29-30 ):

This is the only full sermon of Paul the apostle that we have. Interesting sermon. You remember as we pointed out in Peter’s sermon on the day of Pentecost, the simple theme of the resurrection of Jesus. And so with Paul’s sermon. Working towards the resurrection, because if thou shalt confess with thy mouth that Jesus Christ is Lord and believe in your heart that God has raised Him from the dead, thou shalt be saved. Belief in the resurrection of Jesus Christ is essential to salvation, because a dead Savior can save no man. Resurrection is essential to salvation, and thus, they always came around to the central theme of the message, the resurrection of Jesus Christ, which proved His deity, which proved the validity of His atoning death.

And he was seen many days of them who came up with him from Galilee to Jerusalem, who are his witnesses unto this people. And we declare unto you [the Gospel] glad tidings, how the promise which was made unto the fathers, God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee. And as concerning that he raised him up from the dead, now no more to return to corruption, he said in this way, I will give you the sure mercies of David. Wherefore he saith also in another psalm, Thou shalt not suffer thine Holy One to see corruption. For David, after he had served his own generation by the will of God, fell asleep, and was laid unto his fathers, and saw corruption: But he, whom God raised again saw no corruption. Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins ( Act 13:31-38 ):

So Paul is really getting into his message, quoting the scriptures to them, showing them from the Psalms the promises of the resurrection, the body not seeing corruption. This, David could not be speaking of himself, because his own body did see corruption, but not so with Jesus. God raised Him from the dead and through Him we are preaching to you the marvelous possibility of the forgiveness of sins. Man’s greatest need can be fulfilled in Jesus Christ because your greatest need is the forgiveness of sins. Because you cannot have oneness or fellowship with God apart from the forgiveness of sins. So preaching unto them the possibility of man becoming one with God through the forgiveness of sins, available through Jesus Christ, because He fulfilled the prophecies: He died and He rose again.

And by him all that believe are justified from all things, from which you could not be justified by the law of Moses ( Act 13:39 ).

He is superior to the law. Through Him you can have justification. Something the law cannot offer you. But those who believe in Him are justified. So Paul’s favorite theme, justification by faith, which, of course, we have covered quite thoroughly through our study in the book of Romans. But Paul gets to this theme; he loves the theme of justification by faith.

Beware therefore, lest that come upon you, which is spoken of in the prophets ( Act 13:40 );

That you’re not as those of whom the prophets spoke.

Behold, ye despisers, and wonder, and perish: for I work a work in your days, a work which you in no way believe, though a man declare it unto you. And when the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached to them the next Sabbath. Now when the congregation was broken up, many of the Jews and religious proselytes followed Paul and Barnabas; who, speaking to them, persuaded them to continue in the grace of God ( Act 13:41-43 ).

And this is the problem that they had in Galatia. Though continuing in the grace of God, and when Paul wrote his epistle later on to the Galatians, he said, “O foolish Galatians! Who hath bewitched you, that you should so soon turn from the grace of God? Having begun in the Spirit are you going to be made perfect in the flesh?” ( Gal 3:1 , Gal 3:3 ) And the very things that they exhorted them to do is the things they didn’t do.

You know, God doesn’t waste words with us and so many times we feel, “Well, God, You don’t need to tell me about that. I know that. I don’t have any problem there, Lord. You don’t have to speak to me about that.” But God doesn’t waste words, and you can be sure that if He speaks to you about something, that’s the very place where you’re going to be running into some problems. God knows us better than we know ourselves and God doesn’t waste words with us. He deals with issues that He knows. Though we may feel it is unnecessary, it’s usually in that very area where we fail.

So with them, “Continue in the grace of God.” But they didn’t.

And the next sabbath day came almost the whole city together to hear the word of God ( Act 13:44 ).

Man, word got around and everybody came out.

But when the Jews saw the multitudes, they were filled with jealousy, and spoke against those things which were spoken by Paul, contradicting and blaspheming. Then Paul and Barnabas grew bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles ( Act 13:45-46 ).

So they had brought the Gospel to the Jew first, but having been rejected, they now turn to the Gentiles. Paul said in Rom 1:16 ,”For I am not ashamed of the gospel of Christ; for it is the power of God unto salvation to everyone that believeth; to the Jew first, and also to the Greek.” Paul usually followed this pattern, taking it to the Jew first in order that they might have the opportunity to reject it and then carrying it to the Gentiles.

They had judged themselves. A man judges himself. As you judge Jesus Christ. Pilate said, “What shall I do with Jesus who is called the Christ?” He made his judgment. But in reality he was judging himself. That question of Pilate is one that every man faces. Every one of you must face the question. What am I going to do with Jesus? I mean, every one of you must face that question. That isn’t for Pilate exclusively, that’s your question. What are you going to do with Jesus who is called Christ? You must judge yourself what you are going to do with Him. But in reality, in judging Him to be either the Son of God or not the Son of God, the Savior or not the Savior, in reality, you are judging yourself. Because you are the one whose destiny will be determined by your decision.

Your decision concerning Jesus won’t change His destiny at all. What He is He is and will always be. But your destiny is determined by what you do with Jesus. Paul said, “Since you’ve judged yourself unworthy of everlasting life, we’re going to the Gentiles.”

For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth. And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed ( Act 13:47-48 ).

What a fascinating scripture. We’ve dealt with the subject of predestination as we were going through Romans chapter 8, and here we find it. “As many as were ordained unto eternal life, believed.” I’m not going to deal with it tonight. I don’t have time.

And the word of the Lord was published throughout all the region. But the Jews stirred up the devout and honorable women, and the chief men of the city, and raised persecution against Paul and Barnabas, and expelled them out of their coast. But they shook off the dust of their feet against them, and came to Iconium. And the disciples were filled with joy, and with the Holy Spirit ( Act 13:49 ).

They are sort of companions. Filled with joy is to be filled with the Spirit, or to be filled with the Spirit is to be filled with joy.

So they next record for us the work in Iconium and at Lystra. But this is all the area known as Galatia. And so it’s sort of like Orange County, but you’ve been to Anaheim and Fullerton and Garden Grove and Santa Ana and Newport Beach. You’re in the area of Orange County. So in writing the letter he addresses the letter to the Galatians, the whole area, though they had ministered in many different churches in this region or they had established many churches in this region. And next week we will move on to their continued ministry there in that area.

So much for us to ponder as we go back over now in our minds the Word of God that we’ve studied tonight. Our ministry unto the Lord. Our service to God. Am I a man after God’s heart? Do I have God at the center of my life, or is myself at the center of my life? When it comes to a showdown will I do my own will over God’s? Will I reject the way of the Lord as did Saul? Will I rebel against the commandment of God and do my own thing? Or will I, as David, yield unto God? And when God calls to attention my guilt, confess my sin and repent and seek the mercy and grace of God? Have I received the forgiveness of sins? What have I done with Jesus who is called Christ? I’ve judged myself, but how have I judged myself? Worthy or unworthy to receive everlasting life? Have I been ordained unto eternal life by believing in Jesus?

A lot to think about. A lot ponder. And may the Lord be with you this week as you think about these things, as you think about your relationship with God. As you think about what God wants you to be and what God wants you to do. May the Lord be with you to guide you and to direct you and to help you through this week. Strengthening you and giving you wisdom, giving you powers and abilities by His Spirit to serve Him effectively. That you might bring glory unto His name. God bless you, be with you, and keep you in the love of Jesus Christ. “

Fuente: Through the Bible Commentary

Act 13:1. ) which already was, and in a flourishing condition: ch. Act 11:20-27 : and from which, therefore, teachers might be sent to the rest. Comp. ch. Act 15:35, Paul also, and Barnabas, continued in Antioch, teaching and preaching the word of the Lord, with many others also.-, prophets) eminent for their power in the Divine word, and who had a solid knowledge of Divine things, with the power of setting it forth.-, Lucius) The same name occurs, Rom 16:21.-, Manaen) freed from the temptation of a court.-, Saul) He had now for several years borne the apostleship: but among the veterans at Antioch, with remarkable modesty, he was content with the lowest place, as David even after his anointing fed sheep. Afterwards he was attached to Barnabas, and subsequently became superior to him: Act 13:9; Act 13:13. For some time, now the one, now the other is put first of the two: and Barnabas indeed is so in the public letter, ch. Act 15:25.

Fuente: Gnomon of the New Testament

Act 13:1-12

HISTORY OF THE CHURCH:

PAUL AS THE CHIEF ACTOR

SECTION ONE

PAULS FIRST MISSIONARY JOURNEY

Act 13:1 to Act 14:28

PAUL AND BARNABAS IN CYPRUS

Act 13:1-12

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

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

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

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

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

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

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

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

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

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

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

Fuente: Old and New Testaments Restoration Commentary

The first most distinctly missionary movement sprang from Antioch, and was independent of all official initiation. A company of those in Antioch sent Saul and Barnabas, and it is declared immediately afterward they were sent by the Holy Spirit. Saul and Barnabas started on this journey together.

While especially glad to work among the Gentiles, Paul ever began with the Jew and the synagogue. In Antioch in Pisidia we find him reviewing his own history, and proclaiming his evangel. He made it clear to those Jews who listened to him that the whole movement was in harmony with, and, indeed, in fulfillment of, their Scriptures.

Many Gentiles were brought to a knowledge of the truth and received the blessings of the new covenant. This stirred the enmity of the Jews, and solemnly the apostle officially turned to the Gentiles. The Jews were, as he declared, “unworthy of eternal life” because they had rejected the message; while the Gentiles were “ordained to eternal life,” because they believed.

Again persecution followed. The result was that the preachers were cast out. Paul and Barnabas, therefore, shook the dust of Antioch from their feet, and went to Iconium, leaving behind them this new company of disciples filled with joy and with the Holy Spirit.

Fuente: An Exposition on the Whole Bible

Beginning a Missionary Campaign

Act 13:1-12

This is one of the greatest chapters in the New Testament, making a new departure in the ministry of the gospel, which henceforth begins to pass out to the uttermost part of the earth, Act 1:8. It is likely that the mother church at Jerusalem was too conservative to lend herself to the pressure of the Holy Spirit, urging to world-wide evangelization, and that he had to employ the more mobile church at Antioch, which was more susceptible to the passion for humanity, since it stood out on the edge of the great heathen world, like a lighthouse on the shore of a desolate sea.

This momentous prayer meeting had apparently been convened to discover the Lords will as to further developments. As the names indicate, it was composed largely of Hebrew Christians. Note that the Holy Spirit speaks with authority as Christs Vicegerent, Act 2:33. Modern missions are His work and He selects His own agents. We should ever seek to co-operate with Him in discovering and setting apart chosen men and women for His work.

Fuente: F.B. Meyer’s Through the Bible Commentary

The church in Antioch was an excellently cared-for church! We do not see anything in the New Testament of that which is so common today: one lone minister set over a congregation; but we find the Spirit of God giving gifts as it pleased Him. In one congregation there might be a number of men ministering the Word, and that without jealousy one of another, each seeking to minister the gift God had given him.

A Missionary Church (Act 13:1-3)

In the church of Antioch we find five ministering the Word. First of all, there was Barnabas, the Levite, who had sold all his patrimony and put everything he had into the work of the Lord. He was seeking now to minister to the people at Antioch.

Then Simeon that was called Niger-that is, Simeon the black man. We wish we knew more about him. He is the one outstanding man in the New Testament who comes before us as a servant of God from the Negro race. There was no racial prejudice in this church. People of different color skin and of different religious background were found happily worshiping together-Jews, Gentiles, people of various races. This is all we read of Simeon, yet it is enough to tell us that the grace of God was working in a mighty way, breaking down carnal prejudice.

Then we read of Lucius of Cyrene. The name is probably Gentile, evidence that God had already begun to gift these Gentile believers in a special way.

And then Manaen. We have no way of ascertaining his background, but we know that he was brought up with Herod the tetrarch, who was part Samaritan and part Idumean. Though nurtured in the royal court, in all the corruption of those days, he occupied a much higher position than Herod ever obtained-a minister of the gospel of the Lord Jesus Christ.

Last of all we have Saul, the former persecutor, a Pharisee of the Pharisees, a Hebrew of the Hebrews. He had tried to root Christianity out of the earth, but had been so marvelously converted that now he sought to further the Christian cause by preaching the faith he had once endeavored to destroy.

As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them. We do not know just how the Holy Spirit revealed His will: whether it was a deep impression made on the hearts of Saul and Barnabas, or whether, on the other hand, it was a deep impression on the members of the church. But certainly they began to talk about it and said, These men ought to reach out and go to the regions beyond. God has given us abundant witness here, and now we should think of those who have never heard the gospel story. In either event, the Spirit of God revealed His mind.

He still speaks to men, impressing them with the deep need of a lost world. The history of missions is a story of the miraculous working of the Spirit of God down through the centuries. One can think of many whose names will shine brightly before the judgment seat of Christ because they were aroused by the Spirit of God and obeyed the call to carry the message of Christ to the lost, both at home and abroad. These spiritually impressed men and women felt they could not go on in the ordinary walk of life but must give their talents to reach those who had never heard the name of Christ. So they went out to the ends of the earth carrying the gospel message of the grace of God. It was so here in the beginning of world evangelism as the Holy Spirit said, I want Barnabas and Saul for a special ministry. I want them to go out into the world with the message of salvation. The church united in this effort. There was nothing unusual. They fasted and prayed, and laid their hands on them, and sent them away.

Some have thought of this as the ordination of Barnabas and Saul as gospel ministers. That is absurd on the face of it. Both had been preaching the gospel many years. This laying on of hands was an expression of the fellowship of the Antiochian church with these men as they started the work of world evangelization.

In the Old Testament sacrificial system, the offerer, recognizing his need of atonement and feeling oppressed by his sinfulness, placed his hand on the head of the offering. In this way he identified himself with the offering. Isaac Watts expressed the meaning of that when he wrote in one of his hymns:

My faith would lay her hand

On that blest head of Thine,

While, as a penitent, I stand

And there confess my sin.

So today when a poor sinner reaches out the hand of faith and places it, as it were, on the head of the Lord Jesus Christ and says, I recognize that the Son of God loved me and gave Himself for me; I am identified with Him in His sacrifice-then his soul is saved.

As the brethren in Antioch laid their hands on Saul and Barnabas, they identified themselves with their missionary efforts. They said in effect: Brethren, we are one with you in this missionary enterprise. You go out into the regions beyond, and we shall stay by you here at home. You go down into the dark caverns of the earth, and seek to find the gold and precious things that shall adorn the crown of the Lord Jesus Christ in the ages to come, and we will hold the ropes and look after your temporal needs and pray. This should always be the attitude of those at home toward those who carry the message to the uttermost parts.

Evangelism in Cyprus (Act 13:4-13)

So they, being sent forth by the Holy Ghost, departed unto Seleucia; and from thence they sailed to Cyprus. Notice that while the church had full fellowship with them in their going out, we are not told they were sent by the church. They did not get their commission from the church, but from the risen Lord who had told them to go into all the world.

Some people talk as though this question of missions is a mere matter in which the church may decide whether it is wise or not, but that is not the case. The Lord answered that question plainly and clearly when He said, Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the [consummation of the age].

Some years ago there was a great missionary rally in the Royal Albert Hall in London, England, and a clergyman turned to the Duke of Wellington (the Iron Duke, whose armies had defeated Napoleon) and asked, My lord Duke, do you believe in missions? What are your marching orders? asked the Duke, Of course, the Bible says to go into all the world, answered the clergyman. Then you have nothing to say about it. As a soldier you are to obey orders. And that is true of the church down through the centuries to the end of the dispensation. It is the Lord who commands us to go; it is the Lord who sends His workers out, and the church is to have fellowship with them to the utmost of its ability.

Seleucia was a city on the sea coast. From there the two apostles sailed for Cyprus. Doubtless the heart of Barnabas was burdened for Cyprus. Born there, it was his former home. We can understand him saying, I should like to go first to my island home and tell the people there about the matchless grace of God as revealed in Jesus Christ. We read, And when they were at Salamis, they preached the word of God in the synagogues of the Jews, but at first did not find an opening to go to the Gentiles.

Verse 5 refers to John Mark, cousin of Barnabas and son of Mary of Jerusalem, a wealthy woman with a large house where many of the early services were held. John Mark was the author of the second Gospel. At this point he joined their journey.

And when they had gone through the isle unto Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Bar-jesus. As bar means son, his name really meant Son of Jesus. He was a renegade Jew who had gone out among the Gentiles pretending to be a marvelous wonder-worker, and thereby trying to profit. He undoubtedly had heard of the Lord Jesus Christ and His miracles. That name had been mentioned here and there throughout the world. He said in effect, I am the son of Jesus and I am able to work wonders, even as He did. He was there with the proconsul of the country, Sergius Paulus. Paulus is exactly the same name as Paul, and it is interesting to note that from this time on we never read again of Saul; it is as though Paul took the name of his first illustrious convert.

Sergius Paulus, a prudent man; who called for Barnabas and Saul, and desired to hear the word of God. But Elymas the sorcererwithstood them, seeking to turn away the deputy from the faith. Then Saul (who also is called Paul,) filled with the Holy Ghost, set his eyes on him, And said, O full of all subtilty 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? (Act 13:7-10)

The word translated child is slightly different; in the original it is the word son. In withstanding Elymas the sorcerer, Paul was acting for God because this man was seeking to hinder the salvation of the soul of Sergius Paulus.

It is a serious thing to trifle with the souls of men. How inexcusable it would be if one professed to be a physician and tried recklessly to minister to sick people, using medicines which he did not understand, some of which were deadly poisons! He would be subjected immediately to the law and there would be severe consequences. There have been such men in days gone by. But if it is a serious thing to tamper with the human body, it is far more serious to tamper with the souls of men. Because Elymas was trying to do just that, Paul spoke to him as he did, calling him Son of the devil.

The Spirit of God never used a term like that of ordinary unsaved men. The Lord Jesus said of certain ones of His day, Ye are of your father, the devil. He did not address everybody like that, but only those men who deliberately and definitely set themselves to oppose the divine program. In the First Epistle of John, the apostle spoke of Cain and Abel, and said, In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother.

All men by nature are children of wrath, but no man is called a child of the devil unless he deliberately gives himself to Satanic propaganda and takes a stand as a positive enemy of God. That was the position Elymas the sorcerer took and Paul invoked a judgment on him for that: 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. The physical judgment that fell on him was the expression of the darkness of this mans soul.

When Sergius Paulus saw this and saw how Elymas was confounded before the messenger of the true gospel, we are told he believed, being astonished at the doctrine of the Lord. And so he was the first Gentile convert on their first missionary journey. He was a man of position and authority and his conversion doubtless meant a great deal in the island of Cyprus. The people generally would say, The proconsul has accepted the new message. He has received the gospel and now believes in this Jesus whom Paul and Barnabas preach. Many were no doubt impressed.

We are told, in verse thirteen, they came back to the mainland. They had finished their work in Cyprus for the time being. Cyprus, however, was visited later by Barnabas, who spent some time there.

Now when Paul and his company loosed from Paphos, they came to Perga in Pamphylia. This was a mountainous country, difficult to reach. And we are told that John departing from them returned to Jerusalem. The Spirit of God does not tell us why he did not go on with them, yet it does not seem hard to read between the lines. We shall see later on that the apostle Paul felt there was no legitimate reason for this young man to leave them. John Mark, you know, was the son of a rich woman. That isnt always the best start in life-to be born with a silver spoon in your mouth! He had been sheltered and perhaps coddled all his days, and when his cousin Barnabas went into missionary work he was impressed and desired to go along too. But when he found himself in difficult circumstances, perhaps he contrasted his discomforts with the calm and agreeable atmosphere he had left in Jerusalem. He might think, Mother would never let me suffer like this. So, when at Perga as he looked at that high mountain range and thought of the stress and strain of what lay ahead, a great spasm of homesickness came over him and he decided to give up the work.

Paul did not approve of that. He felt this business of missions was not merely a junketing trip. It was not a matter of going to foreign lands just to see strange people and places. It was a tremendously serious matter, calling for true soldierly bearing, and he felt John Mark had failed in this and was unworthy of confidence. Barnabas, who was related to John Mark, did not quite share this view. Later God allowed him to rectify his action, and he became a devoted servant of the Lord Jesus Christ.

So we have here the beginning of Christian missions. We can thank God that, through the centuries since, this work has continued. For a period the church seemed to forget its responsibility, but during the last 150 years there has been a greater awakening in the church of God toward missionary effort. Again we thank God for having put upon the hearts of so many a burden for the lost world.

Pauls Sermon at Pisdian Antioch (Act 13:14-43)

After Paul and Barnabas departed from Perga they made their way over the mountains, and at last reached the principal city of that district, another Antioch. Do not confuse Antioch in Pisidia with Antioch in Syria. The Syrian Antioch, directly north of Palestine, was where the first great Gentile church was formed; the Pisidia Antioch was considerably farther north, and there another mighty work of God began.

When Paul and Barnabas reached Antioch in Pisidia, they went into the synagogue and sat down. Paul always put the Jews first. Everywhere he went there were generally to be found little congregations of Hebrews. He knew they had the Scriptures, and he felt his first responsibility was to go to them and present the One for whom they had long waited. And so the two went in and took their places. After the law and the prophets had been read, the rulers of the synagogue, perhaps recognizing Paul and Barnabas by their dress as teachers or rabbis, said, If ye have any word of exhortation for the people, say on. There was a great deal more liberty in the synagogues than you will find in some Christian churches today, which never allow a stranger such opportunity.

There were two classes of people in the synagogue-men of Israel and those that feared God. The latter group was composed of proselyte Gentiles who had accepted the God of Israel as their God and sought to order their lives in accordance with the law of Moses. Paul addressed both. In this marvelous sermon of his, which we have with a great deal of fullness, he traced out something of Israels history and Gods promise, and then showed how in a wonderful way that promise was fulfilled. Then he stressed the responsibility of all the people to accept the Savior whom God had provided.

First he pointed out how graciously God had tolerated the failures of His people Israel in the wilderness. In spite of all their murmurings against Him, He had provided bread from Heaven and water out of the smitten rock. At last He brought them into the land of promise and consented to dwell in the sanctuary they had prepared for Him.

How patient He has been throughout the years! As we look back over the history of the church, we have nothing to boast of. You say, Israel failed very grievously. They did-but we, the church in this dispensation, have failed even more inasmuch as our privileges are greater than theirs. How sad much of the history of the church is, but God has endured our conduct in the wilderness when we have acted like fretful, irritable children. He has dealt with us in such lovingkindness not only collectively but individually. Too many of us can look back over the years and see how we failed the Lord, but He has never failed us. He has undertaken for us so graciously. How our hearts ought to thank Him for His lovingkindness. How He has sustained us! What a gracious God we have!

Paul reviewed the history with which these Jews at Antioch would be thoroughly familiar from their study of the Old Testament Scriptures. And then he went on to speak of David, their great poet and shepherd king, who was a prototype of this greater Son, the Lord Jesus Christ.

Skeptics have questioned the description of David as a man after Gods heart. They ask, What about the dreadful sins David committed? David faced those sins and repented and God forgave him. That is a great deal more than some of Davids critics can say. But it was when God found David as a shepherd lad He said, I have found.. .a man after mine own heart, which shall fulfill all my will. That is, David would fulfill Gods will in regard to the kingdom and ruling the people of Israel (see 1Sa 13:13-14).

God promised to raise a savior for Israel from the seed of David. He said to David that He was going to give him a Son who would sit on His throne and that it would be established forever. Those words could not refer to King Solomon nor to any other of Davids line, until at last Jesus of Nazareth was born in Bethlehem of Judea. In His veins flowed the blood of David, for Mary the mother of Jesus was a direct lineal descendant of King David through Nathan. Marys husband Joseph, who was not actually the father of Jesus, was also of Davids line. The title to the throne really belonged to him, so by virtue of Josephs position Jesus had title to the throne of David.

Always before the glad and glorious message of the Savior Jesus, comes the message of John the baptist. It is the message of repentance for the remission of sins. In other words, men will never really believe in the Lord Jesus Christ and receive Him in their hearts as Savior until they turn to God first of all as repentant sinners.

One reason we have so many shallow conversions today, so many church members who have never really known the grace of God, is because there is so little preaching of the need for repentance. Jesus Himself said, They that be whole need not a physician, but they that are sick. If men do not realize their sinfulness and lost condition before God they will never appreciate the saving grace of God as revealed in Christ. So the call to repentance should never be divorced from the message of faith-repentance toward God and faith in the Lord Jesus Christ.

Johns ministry was utterly self-effacing. He came not preaching himself, nor attempting to attract mens attention to himself. But he proclaimed the coming One, the One of whom he said, Behold the Lamb of God, which taketh away the sin of the world. This should be the attitude of every true messenger of God-preaching not ourselves, but Jesus Christ and Him crucified. This is the message we can bring to all men everywhere today. Whether you are a Jew or a Gentile, if in your heart you have any fear of God and you desire to know His way and be obedient to His will, we come to you to say: To you is the word of this salvation sent.

There is no man so ignorant or so degraded beyond the salvation God has provided through the cross of the Lord Jesus Christ. But not until men confess their sin and bow at the Saviors feet in repentance will this salvation actually become theirs, even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: For all have sinned, and come short of the glory of God (Rom 3:22-23). There is not one gospel for the Jews and another gospel for the Gentiles. There is no difference between the Jew and the Greek for the same Lord over all is rich unto all that call upon him. Therefore, whether Jew or Gentile, if men bow before God as sinners and look up to Him in faith and receive the Savior He has provided, they will know His delivering power.

Paul next takes up the story of Jesus and tells these Antiochians, Jews and Gentiles, what had taken place in Palestine. The very people who possessed the Old Testament Scriptures in which the coming of Gods Messiah was so plainly foretold, fulfilled those Scriptures in condemning the Lord of Glory! That is a solemn fact. You will remember how when the wise men came from the East to Jerusalem inquiring of the birthplace of the Messiah, King Herod called the leaders of Israel and asked them where the Savior was to be born. They turned immediately to the book of the prophet Micah. They knew exactly where to locate His place of birth, and yet they spurned Him. Why? Because they loved their sins more than Christ, and that is why men refuse Him today and spurn the Word of God.

Some say, I cannot believe the Bible; I cannot believe it is the Word of God. As a rule these are not the people who know the Bible, who read it thoughtfully and carefully. But if you do read it and you still cannot believe it, it is because you are living in some sin the Bible condemns and you do not want to repent of it. Sin blinds mens eyes to the truth. Sin blinded the eyes of the people of Israel to the fact that God was revealed in Christ here on earth. And sin keeps people from receiving Him today. Jesus Himself said, If any man will to do his will [that is, if any man desires to do the will of God], he shall know of the doctrine (Joh 7:17). If you want to know the truth, you may. If you are willing to obey God, willing to judge your sin, willing to repent of it and ask Him to make the truth known, He has pledged Himself to reveal it to you. But it is a very solemn fact that it may never grip the consciences of some people for they are determined to go on in some sin the Word of God condemns.

As we read Act 13:30 we are reminded how often in Scripture the two words But God appear together. You will remember in the Epistle to the Romans, after Paul wrote of mans lost and sinful condition, he said, But God-and then you go on to read what God has done (Rom 5:8). Men nailed Jesus to a tree, friends laid Him in Josephs new tomb; but God, by His omnipotent power, raised Him from the dead!

And he was seen many days of them which came up with him from Galilee to Jerusalem, who are his witnesses unto the people (31). Remember, when Paul uttered these words there were scores of those living who had actually seen the Lord Jesus Christ in resurrection glory and could give testimony concerning this. It was not done in an isolated corner, but it was something witnessed by a vast number of people.

In verse 33 (kjv) you might omit the word again. The translators have put it in, but it is not found in the best Greek text, and it is not needed here. It actually makes confusion.

Paul reminded his hearers that David had predicted that the Savior was to die and then be raised from the dead; for in Psalm 16 we read, For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption. So the body of the Lord Jesus lay in the grave three days but it did not see corruption. It came forth in resurrection life, a testimony to the victorious power of God over death and Hell and all foes.

Based on this declaration of the death and resurrection of the Lord Jesus Christ, Paul gave us one of the grandest gospel statements that we have in all the Bible:

Be it known unto you therefore,that through this man is preached unto you the forgiveness of sins; And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses (Act 13:38-39).

What a wonderful declaration! Forgiveness of sins and justification from all things-offered to all who believe in the Lord Jesus Christ! Forgiveness and justification stand absolutely in contrast one to the other. Man cannot do what Paul declared God would do through Christ Jesus. You could not forgive a man and justify him at the same time. If you forgive him he is guilty, and you cannot justify him. If a man is justified he does not need forgiveness.

You can imagine a court scene-you are on trial and the jury decides you are innocent of the charge against you and they bring in the verdict. Not guilty! It means you are justified. As you walk out of the courtroom, suppose someone comes up and says, That was an interesting session this morning. I think it was very gracious of the judge to forgive you. You look at him with indignation. Forgive me! The jury cleared me. I am justified, I am not forgiven, for I did not need pardon for a crime I had not committed.

But it is otherwise with God in His dealing with sinners. We are all guilty and have come short of the glory of God. We have all failed again and again, and there is no hope until we come into His presence and acknowledge our sins. Then, if we confess our sins. He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. But is that all? No, we are now linked up with divine life by the Christ who died and rose again, and we now stand before God on altogether different and new ground, and God can say, I justified that man; from henceforth I look on him as though he had never committed any sin at all. I hold him clear of every charge. Christ has settled for everything.

That is the gospel message. There is therefore now no condemnation to them which are in Christ Jesus, and, by him all that believe are justified from all things, from which ye could not be justified by the law of Moses. The law of Moses said, Cursed is every one that continueth not in all things which are written in the book of the law to do them. The law of Moses can only condemn. We cannot be justified by the deeds of the law. But the gospel of the grace of God tells us that He who never violated that law, Gods own blessed Son, went to Calvarys cross and bore the judgment of the law and was made a curse for us that we might be the righteousness of God in Him. And when we trust Him, we stand before God cleared of every charge, in Him. This is justification. Oh, how full it is!

But now Paul had a solemn word of warning for these people in Antioch in Pisidia:

Beware therefore, lest that come upon you, which is spoken of in the prophets; Behold, ye despisers, and wonder, and perish: for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you (40-41).

In other words Paul said: When this message of the gospel comes to you it brings with it added responsibility. You will never be the same again after you have heard the message. If you accept it, you are justified from all things; if you reject it, your condemnation becomes greater than it ever was before because you are in possession of light and knowledge you did not previously have. And so I say today to everyone who has heard the gospel message, you may take these words to heart, receive Christ, and so be justified, or reject these words, spurn the Savior, and endure instead the unspeakable judgment that will fall on all who have heard the message of grace only to refuse it. He who hears the gospel for the first time becomes more accountable than he has ever been before.

Well, what were the results of this great sermon in the synagogue in Antioch in Pisidia? There was a real awakening. Most of the Jews were earnest, honest seekers after the truth, and as they realized their condition they desired to know more about the gospel. Many of the proselytes questioned Paul and Barnabas who took the opportunity to open up the Word of God to them, and lead them to acceptance of Christ as their Savior. They then persuaded them to go on in the grace of God, learning more and more of Gods sovereign goodness.

The Effect of the Gospel Message (Act 13:44-52)

It is always of interest to notice the various ways in which the gospel message affects different people. When Paul preached that great sermon in the Jewish synagogue at Pisidian Antioch, we are told that many of the Jews and religious proselytes opened their hearts to the truth and received the Lord Jesus Christ and took their stand definitely on His side. But there was another group that did not receive the truth. These became violently antagonistic.

The next sabbath day came almost the whole city together to hear the word of God. The peoples interest was great and they thronged the synagogue in such numbers it aroused the envy and enmity of the unbelieving Jews. It grieved them that so many were anxious to listen to these strange teachers who had come to their city. They could not accept peaceably the interest shown, so began to contradict the things spoken by Paul, and even to blaspheme. So intense was the opposition, the apostles saw that they must go elsewhere. It was useless to continue ministering to the Jewish population of that city-they would go to the Gentiles.

We read that the apostles said to these dissident Jews, It was necessary that the word of God should first have been spoken to you. It was Gods way to give the message first to His earthly people, Israel, those who had the Old Testament and the promise of the Messiah. It was incumbent on the apostles to tell them first that the prophecies had been fulfilled, that Messiah had come and had laid down His life and risen from the dead, and that through Him God now granted remission of sins to all who trusted Him. But Paul continued, But seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles. What a solemn thing this is! Here were the chosen people-people who had been waiting hundreds of years for the coming Messiah-and at last when He had come, they deliberately shut their eyes to the truth. Paul said, You [show] yourselves unworthy of everlasting life.

Let us not think only of unsaved Israel doing that. Myriads of Gentiles are doing the same thing! Perhaps among you, my readers, are some who have heard the message of grace over and over, who know something of the corruption of your own hearts and your inability to save yourselves. You know God sent the Lord Jesus Christ into the world to redeem you, and you know that if you would turn to God and trust Him you would be saved. What are you doing about it? Is it not true many of you deliberately turn away from the true God, and thus show that you judge yourselves unworthy of eternal life?

Strictly speaking, no man is worthy of eternal life. But God in His grace is offering it to all men everywhere; and when men repent of their sin and receive the Savior He has provided, they are accounted worthy of this great gift. When they turn away from Him, trample the love of Christ underfoot and spurn the message of grace, they judge themselves to be utterly unworthy of the good things God is offering them. In other words, the man or woman who rejects the Lord Jesus Christ sins against his or her own soul. It is not merely sinning against God (there is not any greater sin you can commit than to reject the Lord Jesus Christ), but you are sinning against your own soul in that you are shutting the door of Heaven in your own face and therefore you are responsible for your own judgment.

It was this that Paul stressed in dealing with these unbelieving Jews in Antioch in Pisidia. The apostle said, in paraphrase, You have made up your minds; you are responsible for the message you have already heard. Now we will turn to the Gentiles, to this great throng crowding the synagogue, anxious to hear. If you do not want to hear, we will go to them, for so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth. These words were first spoken through the prophet Isaiah, but they were spoken directly by the Spirit to Messiah Himself. Isaiah was looking down through the centuries and pictured God the Father addressing His Son, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth.

I suppose the greater number of the people reading this book have been poor lost sinners of the Gentiles. What mercy God has shown to us! Think of the darkness of idolatry and paganism into which our forefathers had sunk! But when the gospel of grace came to them who were strangers to the covenant of promise, they received it and were saved.

A dear Jewish friend said to me: If Jesus is the Messiah, He came for the Jewish people. Then what are you Gentiles doing with Him? I replied, You see, you did not want Him; you spurned Him and then God said, I have set Him to be a light of the Gentiles. So He sends Him to those who are strangers to the covenant of promise. There is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon Him.

And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed (Act 13:48). I do not think we need attempt to look back into the counsels of God and see whether we have been ordained to life or not. Another clear rendering for the word ordained is, as many as were determined for eternal life believed. Wherever you get a man determined to have eternal life, he can have it through believing on Jesus Christ. He does not have to stop and ask if he is elect or not. If he is willing to repent of his sin and come to Christ, he may have eternal life.

The word of the Lord was published throughout all the region, but hostilities continued. The Jews stirred up the devout and honourable women. These were probably Gentile proselytes. It is a fact that in our own country (as elsewhere), the most intense religious zealots are women. So when the Jews got hold of these women and stirred them up, they of course stirred up their husbands, and raised persecution against Paul and Barnabas, and expelled them out of their coasts.

Then the apostles acted in accordance with the words of the Lord Jesus Christ, who said, into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same, and say, Even the very dust of your city, which cleaveth on us, we do wipe off against you (Luk 10:10-11). And so we read that the apostles shook off the dust of their feet against them, and came unto Iconium. But we learn that those who were left behind were filled with joy, and with the Holy Ghost.

Fuente: Commentaries on the New Testament and Prophets

Act 13:2-3

The Heroism of Foreign Missions.

I. The first element of heroism is the quality of ideality-the power, that is, of getting hold of the idea of any cause or occupation, or of life in general, so that the cause, the occupation, or life becomes a living thing to which a man may give himself with all his powers. That quality of ideality is the essential thing in heroism. Along with this primary quality of heroism there go two others, closely related to it. They are magnanimity and bravery. These qualities make the heroes. These are what glorify certain lives that stand through history as the lights and beacons of mankind.

II. If Christianity is heroic life, the missionary work is heroic Christianity. This arises not from any mere circumstances of personal privation which attach to the missionary life, but because the missionary life has most closely seized, and most tenaciously holds and lives by, the essential central life-idea of Christianity. What is that idea? That man is the child of God. The true Christian idealist is he whose conception of man as the redeemed child of God has taken all his life, and moulded it in new shapes, planted it in new places, so filled and inspired it, that, like the Spirit of God in Elijah, it has taken it up and carried it where it never would have chosen to go of its lower will.

III. The missionary life is heroic, not because of the pains it suffers, but because of the essential character it bears. Pain is the aureole, but not the sainthood. So they have marched of old, the missionaries of all the ages of the religion of the Incarnation and the Cross, idealists, believers, magnanimous and brave, the heroes of our faith. They have been heroes because of their faith, because their souls supremely believed in and their lives were supremely given to Christ.

Phillips Brooks, The Candle of the Lord, p. 163.

References: Act 13:2, Act 13:3.-Preacher’s Monthly, vol. viii., p. 24. Act 13:4.-Ibid., vol. v., p. 308. Act 13:7.-J. M. Charlton, Christian World Pulpit, vol. xviii., p. 113; G. Brooks, Five Hundred Outlines, p. 429.

Act 13:9

The assumption of the name of Paul instead of the name of Saul 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. The new name expresses a new nature. 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. A change which needs a new name must be a profound change. Has our Christianity revolutionised our nature in any such fashion?

II. 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 among the Gentiles were 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 Saul. It was almost equivalent to seceding from Judaism. We may, from the change in 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.

III. The change of name is a memorial of victory. The name is that of his 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. Paul names himself from the first victory that God gave him to win, and so, as it were, carries ever at 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.”

IV. 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.” So, for all hope, for all success in our work, for all growth in Christian grace and character, this disposition of lowly self-abasement. And, above all, learn this-that unless you have the new life, the life of God in your hearts, you have no life at all.

A. Maclaren, Christian Commonwealth, May 7th, 1885.

Reference: Act 13:12.-Spurgeon, Sermons, vol. xxx., No. 1781.

Act 13:13

I. Consider first the apostasy of John Mark. It was not a departure from Christ, but it was a departure from very plain duty. And if you will notice the point of time at which Mark threw up the work, you will see the reason for his doing so. The first place to which the bold evangelists went was Cyprus. Barnabas was a native of Cyprus; therefore, no doubt, partly, the selection of this place to begin their assault on heathenism. For the same reason, because it was the native place of his relative, it would be very easy work for John Mark as long as they stopped in Cyprus among his friends, with people that knew him, and with whom, no doubt, he was familiar. And, as soon as they crossed the strait that separated the island from the mainland, and set foot upon the soil of Asia Minor, so soon this man turns tail,-like some recruit that goes into battle full of fervour, but, as soon as the bullets begin to “ping,” makes the best of his way to the rear. How like this story is to the experience of hundreds and thousands of young Christians! Let us all ponder the lesson, and see to it that no repetition of the apostasy of this man darken our Christian lives and sodden our Christian conscience.

II. Look next at Mark’s eclipse. Paul and Barnabas differed about how to treat the renegade. Which of them was right? Barnabas’ highest quality, as far as we know, was a certain kind of broad generosity and rejoicing to discern good in all men. He was a “son of consolation.” The gentle kindness of his natural disposition, added to the ties of relationship, influenced him in his wish regarding his cousin Mark. He made a mistake. It would have been the cruellest thing that could have been done to his relative to have put him back again without acknowledgment, without repentance, without riding quarantine for a bit and holding his tongue for awhile. He would not then have known his fault as he ought to have known it, and so there would never have been the chance of his conquering it. Mark’s eclipse teaches us the lesson that the punishment for shirking work is to be denied work.

III. Consider the process of recovery. There is only one road, with well-marked stages, by which a backsliding or apostate Christian can return to his Master; and that road has three halting-places on it, through which our heart must pass if it have wandered from its early faith and falsified its first professions. The first of them is the consciousness of the fall, the second is the resort to the Master for forgiveness, the third is the deepened consecration to Him.

IV. Notice the reinstatement of the penitent renegade. Even early failures, recognised and repented of, may make a man better fitted for the tasks that he once fled from. The past is no specimen of what the future may be. The page that is yet to be written need have none of the blots of the page that we have turned over shining through it. God works with broken reeds, and through them breathes His sweetest music.

A. Maclaren, Christian Commonwealth, Dec. 23rd, 1886.

References: Act 13:16-21.-Homiletic Quarterly, vol. i., p. 490. Act 13:19, Act 13:20.-Expositor, 1st series, vol. vii., p. 198. Act 13:24.-Homiletic Magazine, vol. ix., p. 99. Act 13:26.-Spurgeon, My Sermon Notes: Gospels and Acts, p. 189. Act 13:32.-J. Aldis, Christian World Pulpit, vol. xvi., p. 353.

Act 13:36

Life the Service of a Generation.

I. “He served his generation.” The expression is vague till we interpret it. To one of us it may seem a small thing to have the possibilities of life confined within the limits of a single generation. We may have formed a grander conception of the capabilities of a life-our own or another’s. We may have dreamed of far-reaching consequences to a church or a country, to literature or history, and thus to the world itself, from the fact that a certain person has lived and moved and had his being upon the face of the earth from which he was taken. But, speaking of average men, and of men above the average, it is true, painfully true, that they can at the best serve but one generation, and then must see corruption. Great ability, great knowledge, great sagacity, great personal influence, great oratory, great generalship, great statesmanship-all are of the generation.

II. Shall we count this a small thing? Is it not enough if it can be said with truth of any man? If there is here the reproof of human vanity, is there not also here the repose of human restlessness? The service of the generation is capable of every possible variety. It is to fill the post assigned with diligence, with seriousness, with unselfishness, with God in sight. No one touches his generation at more than a few points; most touch it but at one. That point of contact is the place of service.

III. “He served his generation.” In doing so he served God’s counsel concerning himself. David, in his shepherd vigils in the hills around Bethlehem; David, exiled and outlawed by the king whom he loved through all; David, meditating his psalms, immortal in their use for churches and solitudes; David, at last anointed king, to reign seven years in Hebron and thirty and three in Jerusalem, was the subject, all through these vicissitudes, of a changeless will and counsel, which he persistently, though with frightful aberrations, served through all. So has it been with lesser lives and less illustrious fortunes. We, we ourselves, in our childhoods and manhoods, in our advancements and disappointments, in our little enterprises and less achievements, have been serving a counsel, and that of God. Oh, let us feel as we ought the mighty honour! These lives are trivial and uneventful, but they have been the subject of thought in heaven: let us live them well. Let us fulfil their high destiny. Enough, if of one of us this may be the record: “He served the counsel of God, and he fell asleep.”

C. J. Vaughan, University Sermons, p. 511.

References: Act 13:36.-W. Arthur, Christian World Pulpit, vol. i., p. 97; W. Braden, Ibid., vol. v., p. 152; J. P. Chown, Ibid., vol. ix., p. 113; S. G. Matthews, Ibid., vol. x., p. 8.

Act 13:38

I. How little the word “forgiveness” is understood! There cannot be forgiveness until there has been the consent of two parties. We sometimes have said, in our ignorance, “Why does not God forgive all men and make an end of sin?” He cannot. You yourself cannot. It is a moral impossibility. There is an immoral nobleness. Do you care nothing for sin? Then you are immoral. Do you treat crime lightly? Then you are not to be trusted with the interests of society. Forgiveness is not a one-sided affair. There must be consent of parties. This is plainly declared in the revelation of Divine truth. Our hearts must be melted into contrition; there must be tears of penitence in our very hearts; there must be a sob of contrition, a sigh of self-accusation, an utter renunciation of self-help. Then will take place, in the name of Christ, and at the foot of the cross of Christ, the great transaction which liberates men from the captivity of sin.

II. When God forgives-what happens? When God forgives, God forgets. That is complete forgiveness. Where there is no forgetting there is no forgiving. What does God do with our sins when He has forgiven them? He casts them behind Him. “Behind God?” Yes. Where is that? These are figures-poor and lame, as all figures must be in such a case-which, however, are meant to indicate the utterness, the completeness, the grandeur of the great act of Divine pardon. We are saved by love. Love, when truly understood, will be found but another term for faith-faith completed, faith alive, faith at its sublimest point. It does appear to be infinitely impossible that sin can ever be rubbed out. But the blood of Jesus Christ, God’s Son, cleanseth from all sin; gets into the secret places of our heart, finds out our hidden iniquities and our concealed desires, and works its gracious ministry there, until we become without spot or wrinkle or any such thing-a glorious Church.

Parker, City Temple, vol. iii., p. 193.

References: Act 13:38, Act 13:39.-J. Natt, Posthumous Sermons, p. 141. Act 13:39.-Spurgeon, Morning by Morning, p. 136. Act 13:42.-J. W. Lance, Christian World Pulpit, vol. xviii., p. 261. Act 13:43.-J. Kelly, Ibid., p. 324. Act 13:46.-Preacher’s Monthly, vol. viii., p. 29; Homilist, 3rd series, vol. iv., p. 292. Act 13:48.-Legge, Christian World Pulpit, vol. xxx., p. 291. Act 13:49.-Spurgeon, Sermons, vol. ii., No. 76. Act 13:52.-J. G. Rogers, Christian World Pulpit, vol. xxix., p. 136. Act 14:2, Act 14:3.-Preacher’s Monthly, vol. i., p. 220. Act 14:3.-G. Brooks, Five Hundred Outlines, p. 390. Act 14:8-20.-Preacher’s Monthly, vol. i., p. 430. Act 14:9, Act 14:10.-Spurgeon, Sermons, vol. x., No. 559. Act 14:11.-A. P. Peabody, Christian World Pulpit, vol. xxviii., p. 170. Act 14:13-15.-Preacher’s Monthly, vol. v., p. 374. Act 14:17.-R. D. B. Rawnsley, Village Sermons, 1st series, p. 226; Preacher’s Monthly, vol. vii., p. 124; Homiletic Magazine, vol. ix., p. 28.

Fuente: The Sermon Bible

Part III

The Witness to the Gentiles.

The Apostle to the Gentiles; his Ministry and Captivity.

Chapters 13-28

CHAPTER 13

1. The Divine Choice. Barnabas and Saul separated unto the work (Act 13:1-3).

2. The Beginning of the Journey and the events in Cyprus (Act 13:4-12).

3. The Gospel in Galatia. Pauls Address (Act 13:13-41).

4. The Gospel rejected by the Jews (Act 13:42-52).

The thirteenth chapter is the beginning of the third part of this book. The second great center of Christianity comes to the front. It is no longer Jerusalem, but the city of Antioch. The gospel which had been preached in Jerusalem, in Judea and Samaria, which Cornelius and his house had heard and accepted, is now in a special manner to go far hence to the Gentiles. The city in which the first great Gentile church had been established is the starting point. Peter, so prominent in the first twelve chapters of our book, is no longer the leading actor. He is mentioned only once in this second part of the Book of Acts. In the fifteenth chapter, in connection with the council in Jerusalem, his voice is heard once more. The special work in connection with the kingdom of heaven, in opening the door to the Jews and Gentiles (Act 2:1-47 and chapter 10) had been accomplished by him. Now he disappears from our view, though he continued to exercise his apostleship in connection with the circumcision (Gal 2:7). Paul, the great Apostle of the Gentiles, instead appears upon the scene, and his wonderful activity is described in the remaining part of the book. The opposition and blindness of the Jews in a continued rejection of the gospel becomes fully evident throughout this section, and the book itself closes with the testimony against them: Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it (Act 28:28). Besides this we shall find in these chapters the acts of the Holy Spirit in the call and sending forth of the chosen instruments in the way He guided them, how He filled them, opened doors, and manifested Ills gracious power in the salvation of sinners.

The beginning of the great movement to send now the Gospel far hence to the Gentiles was inaugurated by the Holy Spirit. The assembled prophets and teachers ministered to the Lord in praise and prayer, when the Holy Spirits voice was heard demanding the separation of Barnabas and Saul unto a work He had called them. The personality of the Holy Spirit is here fully demonstrated. They were thus sent forth not by the church, nor by a missionary society or committee, but by the Holy Spirit.

Accompanied by John Mark as a helper they sailed to Cyprus. Here at Paphos they found a Jew, a sorcerer and false prophet by name of Bar-Jesus (Son Jesus). Such evil persons, special instruments of Satan, appear repeatedly in this book, and generally when the Gospel was carried into some new regions. In Samaria it was Simon Magus; in Macedonia the damsel with the familiar spirit, and here this demon-possessed Jew. He was an enemy of all righteousness. He tried to keep the Word from the Roman Sergius Paulus. Thus the Jews tried to keep the Gospel from reaching the Gentiles. The judgment which fell upon this wicked Jew is typical of the judicial blindness which has come upon the Jews. But as this sorcerer who opposed the Gospel was not to see the sun for a season, even so, the blindness of the Jews is not permanent.

For the first time, and that in connection with this incident, the name of Paul is mentioned. Some have suggested that he took the name in honor of Sergius Paulus, but that is incorrect. Paul is a Roman name, and means little. Later he writes of himself as less than the least of all saints. He took the lowest place, and the name which signifies this comes now into prominence. Barnabas is taking the second place; not Barnabas and Saul, but Paul and Barnabas is now the order.

John Mark left them when they had come to Perga in Pamphylia. It was on account of the work (chapter 15:38). It was a failure and for a time he was unprofitable. See 2Ti 4:11 where we read of his restoration. He is the one who wrote the Gospel of the obedient servant, the Gospel of Mark.

In Act 13:16-41 Pauls great address in Antioch of Pisidia is reported. Then the Jews rejected the Gospel, and when they preached to the Gentiles they contradicted and blasphemed.

Fuente: Gaebelein’s Annotated Bible (Commentary)

37. THE WORK TO WHICH GOD HAS CALLED US

Act 13:1-13

The revealed purpose of God for his church is that it should be the means by which the gospel of his free and sovereign grace in Christ is preached throughout the world (Mat 28:18-20; Mar 16:15-16; Luk 24:45-48; Act 1:8). Every local church has, by divine mandate, a singular purpose for existence, and that purpose is that it be a lighthouse, a sounding board for the gospel. The church of Christ is to be a preaching center, no more and no less, in which the gospel of Christ is preserved from generation to generation and from which it is preached unto all men (1Ti 3:15). Every believer is called of God to be a missionary, a witness for him (Joh 20:21; Isa 44:8). Our business, our goal and occupation in life is to seek the Lord’s sheep, the salvation of God’s elect.

I can think of no reason for God leaving his people in this world except to use them for the saving of chosen, redeemed sinners. Every believer is completely fit for heaven (Col 1:12). We are completely forgiven of all sin, perfectly righteous, and approved of by God through the sin-atoning blood and imputed righteousness of the Lord Jesus Christ. And we have been given a righteous nature in regeneration. Righteousness has been imparted to us by the Spirit of God. Why then has God left us in this world to live in this body of flesh? It is because he has chosen to use saved sinners to carry the gospel to other sinners for the saving of his elect!

In Acts 13 the Holy Spirit has recorded for our learning the beginning of world evangelism. In this chapter God’s eternal purpose that the gospel be preached in all the world began to be fulfilled. Prior to this the center of the church was Jerusalem. From this point forward (in the Book of Acts) it is the Gentile city of Antioch. Prior to this the primary spokesman was Peter, the apostle of the circumcision. From this point on it is Paul, the apostle of the uncircumcision. Prior to this the gospel had been preached basically to the Jews only. From this point on it is preached to the Gentiles. Prior to this the church was still bound with many of the fetters of Jewish legal worship. From this point forward the chains of bondage are completely broken.

Acts 13 marks the point in history when the Lord God began gathering his elect from the four corners of the earth by the preaching of the gospel of his dear Son. In this study we will consider seven things about the work to which God has called us.

First, GOD HAS AN ELECT PEOPLE WHOM HE HAS DETERMINED TO SAVE IN EVERY PART OF THE WORLD. It never was God’s intention, desire, will, or purpose that the gospel of his grace be preached only among the Jews. God’s church and kingdom is made up of men and women of every nation, kindred, tribe, and tongue upon the earth (Rev 5:9). There are some among all people to whom God will be gracious, some who must be saved, because God purposed to save them. It has always been the purpose of God to gather his elect from the four corners of the earth. The Israel of God, his church, is made up of his…

“Elect from every nation, yet one o’er all the earth!” The Word of God plainly asserts that God’s elective purpose has never been limited to a singular race, or class of men. His purpose of grace includes people from every race, from all parts of the world, Jews and Gentiles, blacks and whites, rich and poor, male and female, learned and unlearned (Gen 22:17-18; Ex. 19:46; Isa 11:10; Isa 49:6; Heb 1:10; Joh 3:16; Act 9:15; Gal 1:15-16). God will fulfill his covenant. He will accomplish his purpose. All his elect must be saved. Therefore, he has sent his church into the world to preach the gospel. What wonderous, condescending grace! Certainly, the sovereign, almighty Lord God could have saved his chosen without the use of means. But he has chosen to use saved sinners to carry the gospel to chosen, redeemed sinners who must be saved (Act 26:16-18).

Second, THE INSTRUMENT BY WHICH GOD ACCOMPLISHES HIS PURPOSE OF GRACE IN THIS WORLD IS HIS CHURCH (Act 13:1-5). God’s purpose of grace is accomplished through his church. The church of Christ is separated and called of God unto the work of proclaiming the gospel. Throughout history men have attempted to bypass the church and do the work of evangelism outside and apart from the church. But God’s work must be done in God’s prescribed way. No organization can replace the church of Christ. No one else can or should do the work God has called us to do. And the work of evangelism cannot be done by any means other than the preaching of the gospel, either publicly or privately. The church of the living God is the pillar of the truth, the preserver of the truth, and the proclaimer of the truth (1Ti 3:15). We are the stewards of the mysteries of God (1Co 4:1-2; 1Pe 4:10). God has entrusted his church with the gospel. It is our responsibility to faithfully proclaim it.

Third, THE LORD GOD ALWAYS RAISES UP PREACHERS WITHIN HIS CHURCH SUFFICIENT TO ACCOMPLISH HIS PURPOSE OF GRACE (Act 13:1-5). We sometimes think there is a deficiency, but there is not. When God has a work to do, he always raises up the men needed to do it, and gifts them with whatever is needed to do the work. These verses show us five things that are true of all true gospel preachers. (1) They are called of God. (2) They are recognized by the church of God as men gifted and called to the work of the ministry. (3) They are separated unto the work of the gospel. (4) They are filled with and led by the Spirit of God. And (5) They preach the Word of God faithfully.

Fourth, THE PREACHING OF THE GOSPEL IN THE POWER OF THE HOLY SPIRIT IS ALWAYS EFFECTUAL (Act 13:6-12). None of God’s servants labor in vain (Isa 55:11). Some believe and some believe not (Act 28:24). Either way, when the gospel is preached God is honored and his purpose is accomplished (2Co 2:14-17).

Fifth, GOD’S ORDAINED MEANS FOR THE SAVING OF HIS ELECT IS THE PREACHING OF THE GOSPEL. This is God’s method of grace. He has chosen to save them that believe by the foolishness of preaching (Rom 1:16; Rom 10:14-17; 1Co 1:21-23; Heb 4:12; Jas 1:18; 1Pe 1:23-25). The faithful proclamation of God’s holy, sovereign character, man’s lost and ruined condition, and Christ’s effectual, substitutionary atonement is the message by which the Word of God is preached unto men.

Sixth, FAITHFUL WITNESSES WILL MEET WITH MUCH OPPOSITION AND SUFFER PAINFUL DISAPPOINTMENTS IN THIS WORLD (Act 13:6-8; Act 13:13). As were Paul and Barnabas, we will be opposed by false prophets and false religion. And we will sometimes be disappointed by our brethren. Men of sinful flesh will disappoint one another, even believers, like John Mark (Act 13:13; Act 15:36-39; 2Ti 4:11). But we must not be discouraged. We must persevere in the work to which God has called us, because…

Seventh, THE PURPOSE OF OUR GOD AND THE CAUSE OF CHRIST WILL BE TRIUMPHANT AT LAST. God shall have his elect (Joh 6:37-40). Christ shall have his ransomed (Isa 53:10-11). The Spirit shall have the called (Eph 1:13-14). Our labor is not in vain in the Lord!

Fuente: Discovering Christ In Selected Books of the Bible

Herod

See margin ref., (See Scofield “Mat 14:1”).

Fuente: Scofield Reference Bible Notes

Cir, am 4049, ad 45

in the: Act 11:22-24, Act 14:26, Act 14:27

prophets: Act 11:25-27, Act 15:35, Rom 12:6, Rom 12:7, 1Co 12:28, 1Co 12:29, 1Co 14:24, 1Co 14:25, Eph 4:11, 1Th 5:20

Barnabas: Act 4:36, Act 11:22-26, Act 11:30, Act 12:25, 1Co 9:6, Gal 2:9, Gal 2:13

Lucius: Act 11:20, Rom 16:21

which: etc. or, Herod’s foster brother

Herod: Mat 14:1-10, Luk 3:1, Luk 3:19, Luk 3:20, Luk 13:31, Luk 13:32, Luk 23:7-11, Phi 4:22

and Saul: Act 13:9, Act 8:1-3, Act 9:1

Reciprocal: Dan 12:3 – wise Zec 10:9 – sow Mat 9:15 – and then Mat 23:34 – prophets Mat 27:32 – Cyrene Mar 15:21 – a Cyrenian Luk 8:3 – Herod’s Luk 23:26 – a Cyrenian Act 2:10 – Cyrene Act 6:5 – a proselyte Act 6:9 – Cyrenians Act 11:26 – that Act 11:27 – prophets Act 14:23 – and had Act 15:32 – being Act 18:22 – he went Act 26:16 – to make 1Co 14:36 – came 2Co 11:26 – journeyings Gal 1:21 – I came Jam 3:1 – be

Fuente: The Treasury of Scripture Knowledge

THIS LARGE CHURCH, composed mainly of Gentiles, had no less than five prophets and teachers in its midst. Their names are given and prove very instructive; for one had a surname which probably indicates that he was a black man (Niger means Black), one was sufficiently distinguished to have been a foster-brother of Herod, Barnabas was a Hellenistic Jew, Saul had been a Pharisee of the Pharisees, and Lucius may have been a Gentile. Thus it was quite early manifest that race and breeding are not the things that count most decisively in the church, but the gift which is bestowed from on high. These men not only ministered to the saints for their instruction, but also to the Lord in thanksgiving, intercession and fasting; and it was in one of these private seasons that the Holy Ghost gave definite instructions that Barnabas and Saul should be set apart specially to go forth with the Gospel into the Gentile world.

The first and last of the five were chosen for this mission. The others prayed for them and identified themselves with them in their coming service by the laying on of hands. This laying on of hands was not what is today called ordination, for the two chosen men were already in the full exercise of their ministry. The laying on of hands does uniformly express identification. The others said in effect, We are entirely with you in your mission; so that in full fellowship, and without jealousy or rivalry, they sent them forth.

Even so, it was really the Holy Ghost who sent them forth, as verse Act 13:4 says; and to Cyprus, the old home of Barnabas, they went first of all, Mark his nephew accompanying them. Arrived at Paphos, they had the encouragement of finding the chief ruler of the island ready for the Word of God; but at the same time they ran into Satanic opposition. Opposition from the powers of darkness is an encouraging sign, rather than the reverse.

Elymas was an apostate Jew, who had sold himself to the service of the devil, and he became the chief opponent of the Gospel at Paphos But just as Satans power was expressed in him, so the power of the Holy Spirit energized Saul, and there was a very striking and drastic proof given that greater is He that is in you, than he that is in the world (1Jn 4:4). The true character of the man was unmasked, and the hand of the Lord laid upon him in judgment. It is striking that Saul should now be used to bring upon another something similar to that which had fallen on himself. After three days the scales had fallen from the eyes of Saul. On Elymas there descended a mist and darkness, which fitly matched the misty darkness of his mind. The deputy believed, and it was the teaching of the Lord that impressed him rather than the miracle.

From this point in the narrative Luke gives Saul his new name of Paul (meaning, Little), and at the same time we see the Spirit thrusting him into the leading position in service and ministry, so that in verse Act 13:13, Paul and his company, is the phrase used. There is a designed connection, we think, between the change of name and the change of position. He who is Little becomes the Leader; and this illustrates the Lords words in Mat 18:4. Did this have something to do with John Mark leaving the company at this juncture, we wonder? Barnabas, his uncle, was being somewhat overshadowed.

At Antioch in Pisidia the rulers of the synagogue invited a message from the visitors, and again Paul is the one to seize upon the opportunity and speak. The record of his preaching is given-verses Act 13:17-41-so here we have a valuable insight to his presentation of the Gospel to a mixed audience of Jews and proselytes.

He began with Gods choice of their fathers in Egypt and His bringing them out of it, and from that point led them up to Gods choice of David, and His promise of a Saviour from that mans seed. He then presented

Jesus as being the promised Seed, as borne witness to by John the Baptist. Now the tidings of the salvation which is centred in that Saviour was sent to all his hearers, including, whosoever among you feareth God; that is, the Gentile proselytes among them.

He then proceeded to speak of the death and resurrection of Jesus: His death the wicked act of the Jerusalem Jews, His resurrection the act of God, and that resurrection amply verified by the testimony of credible witnesses. Hence he brought them glad tidings, in a twofold way. First there was the good news of God fulfilling His promise in raising up Jesus. The word, again, should not occur in the middle of verse 33: that verse refers to our Lords coming into the world, according to the second Psalm. Then, second, there was the good news that when men had consigned Jesus to death, God had raised Him up from the dead, never to die again. Paul found an allusion to resurrection in the sure mercies of David (Isa 55:3), as well as in the well-known words, he quotes from Psa 16:1-11. The one was written about David, and the other written by David; but in neither case did the Spirit of God really refer to David, as verse Act 13:36 says. David having in his own age served the will of God, (margin), did see corruption, and the words of his Psalm could only refer to Christ.

Having thus established the resurrection of Christ, Paul brought his address to a climax by the announcement of forgiveness of sins through this Man, risen from the dead. The announcement was made in oracular fashion as a Divine proclamation. There was no quoting of Old Testament Scripture for this. Be it known, he said. What he announced they were to know, for really it was God who was speaking through his lips. In 1Co 2:13, we find Paul claiming the inspiration of the Holy Ghost for his spoken words; and this being so we have no hesitation in according the same inspiration to his writings, preserved for us in the New Testament. When Paul said, Be it known, then those who believed might know. And in just the same way we know, when we believe the Holy Scriptures.

Paul not only made plain this general announcement of forgiveness; he also declared the positive result which would follow belief in the Gospel message. By Christ the believer is justified from all things. By the works of the law not one of us can be justified at all: by the faith of Christ we are justified from all. We are cleared from every charge that would have stood against us, and invested with the righteousness which is of God by faith.

All this hinges upon faith in Christ, risen from the dead. It is through this Man, and by Him.

Paul closed his address with a word of warning, and this was in keeping with what he states in Rom 1:16-18. In the Gospel righteousness of God is revealed, as we have just seen in verse Act 13:39 of our chapter; but it is revealed against the dark background of the wrath of God. Hence his solemn words in verses Act 13:40-41. The way he quotes from Habbakuk Act 1:5 is very striking, for the allusion there is plainly to the Chaldeans. However though the Chaldeans were an immediate fulfilment of the prophecy, it evidently is going to have a larger, ultimate fulfilment in the judgment of the Day of the Lord. No prophecy of the Scripture is of any private interpretation.

Verses Act 13:43-48 show that the Gospel is indeed the power of God unto salvation to all who believe. Jews and proselytes were first reached; but when the mass of the Jews, filled with envy, began violent opposition, the Apostles definitely turned to the Gentiles with the offer of salvation, finding in Isa 49:6 a plain command of the Lord to do so. Light and salvation for the Gentiles had been Gods purpose from the days of old. Many Gentiles did believe, and thereby it became manifest that they had been ordained to eternal life. We do not know who are ordained to eternal life, so we cannot foretell who will believe. When we find anyone really believing, we know at once that they are ordained to eternal life.

Not only in Antioch was the Word preached, but also in all the surrounding region; and the prosperity of the work stirred up such a persecution that Paul and Barnabas had to depart. We might have considered it disastrous that these new disciples should get persecution and lose the preachers. The work in their souls however was of so solid a character that instead of being depressed they were filled with joy and with the Holy Ghost. Without a doubt disciples are more frequently damaged by prosperity than by persecution.

Fuente: F. B. Hole’s Old and New Testaments Commentary

1

Act 13:1. I shall quote from the Schaff-Herzog Encyclopedia: “Antioch in Syria, the second capital of Christianity, and the third city of the Roman Empire in population (500,000), wealth, and commercial activity, was situated about 300 miles north of Jerusalem, upon the left bank of the Orontes, and 16 miles from the Mediterranean.” The importance of this city is indicated by the fact that Paul had it for his starting place for the “missionary journeys” that he made, returning each time to report his work to the church there. It was the place where the disciples first called themselves Christians (chapter 11:26). The church there was strong in numhers and talented men, including the ones whose names are mentioned in this verse.

Fuente: Combined Bible Commentary

Act 13:1. The church that was at Antioch. It was a grand work the church of Antioch was about to inaugurate, but a work which to the fathers of the Church who dwelt under the shadow of the proud Jerusalem Temple would seem very strange and contrary to the spirit which had so long dwelt in the Hebrew peoples, and which bound and fettered the first Christian fathers. Conscious of this feeling of non-approval with which so many Jewish Christians would view the Gentile mission work of Antioch, the writer of the Acts is very careful to record how blessed was this innovating church of Antioch, how strong in inspired men. The eleventh chapter, Act 13:27-28, recounts how Agabus and certain prophets from Jerusalem came to Antioch; but in this solemn introduction to the story of the Gentile missions, special mention is made of the Divine powers and gifts which belonged exclusively to the Syrian church, and the very names of the more distinguished of these inspired men are given.

Certain prophets and teachers. The Church of the first days during the lifetime of the apostles possessed certain supernatural gifts; we find in the Acts and Epistles many references to these powers. In a well-known passage (1Co 12:8-11), St. Paul speaks of these gifts at some length; they certainly existed in the early years which succeeded the first Pentecost. The exercise of these powers by a few gifted persons is mentioned in the writings of the apostles as a matter of ordinary occurrence. But when the apostles and the first generation of believers had passed away, and the foundations of the Church of Jesus had been surely laid, these powers, given for a certain time and a special purpose, seem to have ceased. In writings later than the books of the New Testament, the mention of such supernatural gifts is very rare. The power bestowed on men for a certain season to assist in working out a great work, mayafter the death of the last of the apostleshave lingered a brief while in the person of some old and honoured brother, once the companion or pupil of John, or even of Paul; and an exercise of the old gift of prophecy or of healing by one of these grey and time-worn soldiers of the cause, who in their youth sat at the apostles feet, and from them received some portion of the blessed influence of the Spirit, is probably alluded to in those rare passages in early Christian writings when mention is made of the fading splendour of these Divine powers.

The prophets and teachers here spoken of were men to whom the power was at times given of communicating truths connected with the religion of Jesus under a Divine inspiration, and occasionally of predicting future events. The prophets, who seem to have been the more gifted order, were all teachers; but the teacher was not necessarily a prophet. We can hardly estimate now the extraordinary influence which the burning words and the wise instructions of these divinely-inspired men must have had in those first days on the congregations of Christians.

Barnabas. This eminent man is mentioned first in the list as being the most prominent person among the Antioch Christians. One of the first members of the little band of believers who were gathered at Jerusalem, he was distinguished in the earliest days of the faith by his generous gift to the brethren (Act 4:36-37). After the death of Stephen, many of the believers were scattered abroad; some of them chose Antioch as their home (Act 11:19-20). Among these exiles Barnabas occupied a leading position. The work in the great Syriac capital appears to have been singularly successful, and soon a large and increasing brotherhood was established there.

In all generous and devoted work, Barnabas was ever prominent. He it was who induced the older apostles first to look kindly on the Pharisee Saul after his conversion; he it was who, again recognising the splendid powers, and reading well the great heart of Saul, went subsequently to Tarsus, and having sought out, induced the future apostle to come to Antioch to help him in his work there; and later it was Barnabas in company with this same Saul who carried to the impoverished congregations of Jerusalem the offerings of the kindly Antioch church.

No one in the early Church exercised a more noble influence than the Cypriote Barnabas; no one laboured more earnestly or more successfully to carry out his Risen Masters plans. As a Levite and one of the old Jerusalem brotherhood, he was especially fitted to act as mediator between the two representative churches of early Christianity,the one which looked backward only, and, fondly holding fast to a noble but worn-out tradition, was reluctant to enlarge its borders; the other, which looked only forwards, and forgetting the things which were behind, kept its eye fixed on the vast Gentile lands, whose fields were white already for harvest, but across which no reaper as yet had ever passed. If Christian history has scarcely done justice to this great memory, it is because the name of Barnabas was overshadowed by one far greater. His work and name are both alike well-nigh forgotten in the greater glory which surrounds the name and work of Paul.

Simeon called Niger. Nothing is known of this Simeon. Some have conjectured he was identical with that Simon the Cyrenian who carried the cross of Christ on the crucifixion morning.

Lucius of Cyrene. It is possible that this was the Lucius mentioned by St. Paul as his kinsman (Rom 16:21).

Manaen. We are told here that Manaen was brought up with Herod Antipas the tetrarch, who was at this time an exile at Lyons. The Greek word translated brought up with, might signify either foster-brother or comrade. It was very much the practice for persons of high rank to associate other children with their own in their studies and pastimes. This Manaen was no doubt a person of considerable position and rank at Antioch. Ewald remarks that it is evident that men and women of the higher orders joined the ranks of Christians in Palestine in very early days, as we see from the example of this Manaen and also of Joanna (Luk 8:3).

Saul. Mentioned last, because no doubt up to this time he occupied a position lower in the Church than the other prophets and teachers mentioned here.

Fuente: A Popular Commentary on the New Testament

Subdivision 1. (Act 13:1-52; Act 14:1-28.)

Foundation principles.

The first subdivision here naturally comprises the account of the first mission from Antioch, constituted thus, instead of Jerusalem, the center of the new work. It gives us evidently the foundations laid by one who was a “wise master-builder,” and with this the reception accorded to the grace proclaimed. This lies upon the surface; how much that must be underneath may the Spirit of God disclose to us as we take up what is here!

1. We have first the divine call, which must in some way be repeated, wherever profitable labor is to be done after this fashion. The Spirit of God is here pleased to make known to us that all the separation and guidance of the Lord’s servants and messengers is from Himself. How strange and incongruous is the thought of “ordination” which so attaches to it in the minds of many! For, in the first place, both Barnabas and Saul are expressly named among the “prophets and teachers” ministering to the Lord in Antioch at this time. They were not. then, to be ordained to such an office, who had already been a good while in it; and surely not by men who could not be supposed to be any way superior, if equal, to themselves! One would surely say that the idea of equals lifting equals to a higher position than themselves, and which after all was only the position they had held before; would be too contradictory to be entertained by any serious mind. But if not, this was no ordination to an office at all.

Again, there was only one degree higher than those of these prophets and teachers, and that was the apostle’s. Paul was an apostle, as all admit, in the fullest and most eminent way; but he distinctly declares himself (Gal 1:1) “an apostle; not of men, nor through man:” men neither called him, nor ministered in this in any way. It was not then to this that he and Barnabas were called at Antioch.

We are told, moreover, to what it was they were called: for, at the end of the special work to which in fact they immediately set out, they return to Antioch, and there it is added, “whence they had been committed to the grace of God for the work which they fulfilled.” It is as certain, therefore, as Scripture itself can make it, that the work in question was not an apostle’s, prophet’s, or teacher’s office, but simply an evangelistic mission to the needy fields of Asia Minor.

Indeed, by this separation of Saul and Barnabas from their number at the Spirit’s word, is only made more distinctly apparent that free and necessary work on His part which has been continually coming into more prominence in this book. He chooses, He sends; nothing is rightly done apart from this. Fit it was, the Spirit being come to take charge of all that should be done in the Name of Christ on earth, that this choice and will of the Spirit should now be emphasized in the strongest way. Judaism was a system of law, with a strong principle of succession in it; where in the most sacred things, as in the priesthood, son succeeded father; where the elders ruled as elders (though in this there was a right and necessary element, as has been said, and as we shall have more fully to see hereafter); the only exception to this (and it is a streak of blessed light through all the darkness of the history) is in the reservation of the prophet’s office in the hand of God alone. Elsewhere, with the succession of kings, priests, elders, the flesh came in to defile and mar in every shameful and terrible way possible; while the prophets, with God’s call and message; were the men of God in their several days. Each could say, after the pattern of Paul, “neither of men nor by man.” Prophecy in this character of it, as has been already said, is of the very spirit of Christianity. It breathes of intercourse with God. And with God manifested in Christ, the sanctuary opened, who can wonder that the apostle should say, “I would that ye all spake with tongues, but rather that ye prophesied; for greater is he that prophesieth than he that speaketh with tongues;” “covet spiritual gifts, but rather that ye may prophesy;” for “ye may all prophesy” (1Co 14:1; 1Co 14:5; 1Co 14:31).

In the shadow of Judaism, (as we see in the disastrous return to it, now for so many centuries,) succession -that is, dependence upon flesh and blood -comes in naturally everywhere. The simple rule of God -the conscience before Him alone -cannot be permitted. The prophet call, the prophet voice, -these have less room for them in such legal systems than in Judaism itself: naturally, again; for this is the veil reintroduced, and therefore darker than anything that God could ever have permitted. At the time to which we have come in the book before us, Christianity was coming into her proper freedom from the yoke of bondage, the last remains of the shadow passing from her spirit; and in the new freedom, that it might be freedom, the rule of God was to be recognized in its full and sweet reality. The Christian was “not in the flesh, but in the Spirit,” which meant both of these two inseparable things. Thus, of necessity, in the highest department of Christian work, the rule of the Spirit must be above all emphasized. It was only the assertion of what was now to be the universal principle; but it is here expressed in a manner the most distinct; not by a Voice within the soul itself merely, but by one that demanded and obtained the obedience of the gathered company, -to which they openly set their seals; for the imposition of hands was the sign of identification and fellowship with those to whom the call was -with their obedience to it.

They were all in all seriousness of spirit waiting upon the Lord when the word came; and afterwards when they laid their hands upon them, prayer and fasting accompanied the action. But those who acted with this true and earnest interest assumed no authority in it: they “let them go” -not “sent them away.” The “sending forth,” as now directly said, was of the Spirit.*

{*While the names of the prophets and teachers are given, it is not to be inferred that the ministry and fasting were only by these, but rather that the whole assembly at Antioch was engaged. Some of the gifts are mentioned, and these were doubtless the channels of the Spirit’s communication, but on their return we find Paul and Barnabas gathering the whole assembly to rehearse the accomplishment of the work to which they had been committed (Act 14:26-27). It would thus seem that all was done with the fellowship of the entire assembly; and this seems to agree with the teaching as to the local assembly being the habitation of the Spirit. S.R.}

2. The journey through Cyprus has but one point in it upon which the historian dwells. Salamis is only mentioned to state that they announced the word of God there in the synagogues of the Jews. The rule, “to the Jew first,” was observed in this case; nor have we any record of work among the Gentiles. Among the Jews also the fact of the preaching is not accompanied by any statement as to the effect; there may have been such; it would be natural, under such preachers, and on a mission directed by the Spirit of God, to reason that there must have been; but it is certain that it is only the fact that is given us here; and not its consequences. The Jew is still sought by divine grace, and sought in an especial manner also. The giving up of the nation as such does not mean any turning away of the offer of salvation from them. The first step upon the road here makes plain that the love that has been with them seeks them still. The breach is upon their side; not on His.

This seems to connect morally with the account which is now given of the Jew at Paphos; scarcely a Jew indeed, one would say, so perverted, heathenized, demonized, is he. All the more, however, is he the true picture of the Jew, or of Judaism, fallen by opposition to Christ into the power of the enemy, and then becoming the most virulent of foes. Such is this Bar Jesus, with his fair name and his practice of occult arts, false prophet through and through. He is the worst hindrance to the Gentile inquirer, stout refuser of salvation on his own account; and that, whether outside the professing church, or (as he will be by-and-by) within it. He is to be the great antagonist of Paul all through, bringing him at last into the Roman prison, in which for so many generations he was shut up; for without the Jew the Roman could have done little.

Plainly, it is not the opposition of the moment at which we are looking here, but something far deeper and more lasting; -lasting until the “mist and darkness,” come upon the Jew for his opposition to the truth, shall pass away, in the dawn of a day beyond the present. Bar Jesus, living reality as he was, is nevertheless a type of something far more enduring than himself, and to us all more important. It will be good for us to stand still a little; and contemplate that to which our attention is here by the Spirit of God pointed, -the universal foe of the grace of the gospel.

“God gave man the law.” This, which is almost the universal cry (hardly accurate as it is), is an argument which no one can contest, and which, it is thought, makes it really heresy to take seriously what Paul says about a Christian being “dead” to it. You may put in a word, and say, “dead to the (ceremonial) law.” Then it will be all right to say so. But unfortunately the apostle, no matter what his apologists may invent for him, will not permit this. For the law of which he is speaking in the very place in which he says this (Rom 7:4-7), is at any rate that which said, Thou shalt not covet,” the last commandment graved upon those tables of stone shown, it is argued, by their very material to be absolutely permanent.

If this be true; then, as undoubtedly the Jew thought, he has certainly matter of contention with Paul about it. But the Jew went further than this, and upon the same warrant of “This do and thou shalt live,” denied Paul’s whole gospel of “righteousness without works” (Rom 4:6), spite of his testimonies from Abraham and David. We shall find all this carefully gone through in the epistles, and we have no intention of taking it up here; but here is the fundamental controversy through the Christian centuries, within, more than with those outside the profession. Ritualism, Romanism, (how much more than these!) are just Judaism come into Christianity; but yet not purely that, -not Judaism as God gave it, -but with an element introduced which is of the enemy. Judaism was not an enemy to the truth of God; the law was a handmaid -Hagar. It pointed to Christ its end and fulfilment, not only in its types, but also by its own manifest incompetence to bring to God. Its “ministration” was of death and condemnation, with the veil before the face of God! The word from His lips was “None can see Me and live.” Thus the finger of hope could only point forward to the “new covenant,” which in the mere announcement of it made the first old (Heb 8:13). But in the new ritualism of Rome and of her daughters, while the shadows of Judaism are darker than of old, no finger is found pointing beyond itself, -no glory of Christ illumines them. He is come and gone; and has left still a closed up sanctuary, and a gospel of doubt! The glory is still in the face of Moses; the veil is upon His own! But this is Judaism with its heart dead within it, and the light that plays over it weird, fantastic, demonic. Its mysteries are magic; the power it craves oppressive, not protective; its yoke is tyrannous, and its burden heavy. It is Elymas the sorcerer, courting the powers of the world, and opposing the gospel of grace in the apostle. It is Paul of all men whom this does oppose.

The conflict with the Jew manifests Saul as Paul, the name which he henceforth retains. The contrast between the two is such as could not escape notice. Saul, the man of Benjamin, necessarily brings up the figure of that other Saul, the king of men, such as the people “asked,” head and shoulders above the common stature, in contrast with Paul, the “little,” the man “less than the least of all saints,” and only the chief of sinners. But this is he who can now be “strong in the grace that is in Christ Jesus,” “a good soldier of Jesus Christ.” Paul is the fittest name possible for the man who is to be taken into the third heaven, and lead us into the open sanctuary, and present us “perfect in Christ Jesus.”

It is not from the converted Sergius that Paul derives his name, the most unlikely thing possible for one so free from all human dependence. While, at the same time, it is quite in keeping with all else here that the man who escapes from the snare of the Jew should be also a Paul -a “little” one. “Except ye be converted, and become as little children, ye shall in no wise enter into the Kingdom of heaven.” In Scripture, while the history is ever truth, the fullest reason of things is always the spiritual one; for He who is Infinite Wisdom governs all, and with an absolute control of all material, which if we accredited it, and realized the service of love in which it is made to work, we should see the glory of God indeed.

Upon the opposers of truth the mist and darkness of error must surely settle down. Woe to him who resists at any point the light of God! It is by the cover of darkness alone that he can do it; and he who shuts his eyes to any part of truth will find that he can make no terms with the error to which he surrenders. In the purport of his act he shuts out everything; and it is only the mercy of God which can put limit to the terms of an absolute surrender to the “authority of darkness.”

3. The conflict at Paphos is thus but a typical introduction to what follows it; in which we are now to find what the reception of the gospel of Christ will be in a world so needy of it, so ignorant of its need. The conversion of the proconsul is all that we hear of in this way in Paphos; for we have not all that took place; but all that the Spirit of God saw fit to communicate. Cyprus is now left behind, and “Paul and his company” cross over to the mainland, to Perga in Pamphylia, on their onward way. There John their assistant leaves, when the work is just beginning, and returns to Jerusalem. With the general reticence of Scripture in such matters, we are told nothing of his motives. We may inter, as it is usual to do, and as the point at which he leaves and his return home naturally would indicate, that the difficulties of the way were making themselves felt with one whose strength was not sufficiently in God for the demand. The path of faith will surely be too severe a test for all that is not faith; and all may not be faith that at first seems so. Faith is strengthened in the path, and does not fail because of difficulties which it supposes, and by which it is exercised: but the unreal is sifted out, and the true state of things is made apparent. Not that there was not reality in John, as we realize in his recovery afterwards. He needed, no doubt, the lesson, to learn which Paul’s faithfulness also might be requisite, when again he offered himself for what he failed in now. How good when we truly learn by our failures the way not to fail! A different thing, indeed, from the constant failure to which so many seem only to become habituated, and easily plead their weakness, as if they found no more strength in God than in themselves.*

{*May there not be a suggestion too that Mark shrunk from the evident tendency to reach Gentiles? This is the theme of this part of the book, and the mention of his return to Jerusalem is significant. S.R.}

With the sorrow of this defection on them, the travelers pass on from Perga; and next we hear of them at Antioch in Pisidia, where we have the proclamation of Paul’s gospel, in a way that “stands over against” the proclamation to the Jews by Peter at Jerusalem. Antioch of Pisidia (“the well-watered plains?”) may give us a hint of this, as the other Antioch (of Syria -Aram, the “high” or “exalted”) has been seen to “stand over against” Jerusalem in another respect. The address here is indeed to Israelites, and in the synagogue also, but taking in the proselytes in a distinct way, too, -“ye that fear God.” The announcement, besides, of justification for every one who believeth in Jesus gathers in the Gentiles in numbers the next sabbath, inflaming, alas! the jealousy of the Jews. As a consequence of this, the turning to the Gentiles is definitely announced. Peter declares forgiveness of sins to those who repent and are baptized. Paul, justification in Christ for the believer. No apostle except Paul in terms declares this; although John here; as in other ways, comes nearest to him; indeed, the difference in this respect is scarcely more than verbal. The bold assurance as to the impotence of Moses, law, in the face of the synagogue, is characteristic of Paul.

The apostle begins by reminding them how God had brought Israel out of Egypt, and planted them in the land. After this, while through their sins the time was indeed disastrous, He had raised them up judges to the end of about 450 years, till Samuel -another memorable deliverance. There was more disaster, for the people would have a king; but here also, after forty years of trial, God over-topped their failure with the gift of one after His own heart; with him the promise of a Saviour in his line. There was then a weary interval, which for his purpose the speaker can pass over; at last, after a needed baptism of repentance proclaimed to Israel, the Saviour came. All had known John; and he had borne public witness to the coming after him of One with regard to whom he was not worthy to do a menial’s office. His salvation whom John had heralded was now being declared to the residents at Antioch.

A strange story indeed, of a smitten and slain Saviour! slain in accordance with their prophecies, by a people who refused the testimony of the prophets. Causelessly slain, yet His death had broken the bonds of death, and God had raised Him in an exceptional manner from among the dead: a thing borne witness to by many witnesses.

The apostle had testimony of his own which he could have added, as we know; but he prefers to make his appeal to what they had in their hand, the Scriptures which, thank God, are in our hand also. He appeals to three special texts as to the fulfilment of this promise.

The first is the second psalm, to which Peter also had appealed. God had owned a Man on earth -His anointed King on Zion -as His begotten Son. This was the claim which, as made by Jesus, the scribes so stoutly resisted. That any man should dare; in that sense, to call God his Father, was in itself, whatever he might offer in proof, incredible and monstrous. All His glorious works were nullified by this claim. Yet there it was, upon the face of their own scriptures, true certainly as to

some Man: so that, if He had not claimed it, He could not have been the Christ of God! Thus the very objection that they made was proof rather for, than proof against Him. Jesus was in fact the One raised up of God to them in fulfilment of the promise. Did they but recall that psalm, -and how could an Israelite forget it? -they might see how the very controversy of Israel and of the kings of the earth with Him was recorded in it, -the vain attempt “against Jehovah and against His Christ.” Did not He who sat in the heavens laugh? What could they do with Him they had safely guarded in His sepulchre? -with the Risen One whom they had helped so manifestly to proclaim? If they had His body, they had only to produce it, to quench all this joy that had so strangely arisen over the grave of a Crucified Man. But everywhere that Cross itself became a triumph! The Crucified had become glorified on earth; was it not the reflection of a brighter and heavenly glory?

The second psalm does not, however, speak of resurrection; for that the apostle adduces a singular text from Isaiah (Isa 55:3), “I will give you the sure (or faithful) mercies of David.” These mercies, as every one knew, were to be in a Person (as the next verses also show), a Son of David, greater far than he. And of Him the sixteenth psalm, next quoted, plainly speaks. David it is; and yet was it fulfilled in David? Here was a Pious One; who on account of what He was, though His soul would be in hades, would not be suffered to see corruption in the grave. That was not true of David, as they all knew. Of One whom they could not deny to be the Son of David it was true. In Him those mercies were deposited in a way which rescued them from peril evermore.

The connection between the “mercies” and the “Pious” One is not seen in English. The words are really the same -and this both in Greek and Hebrew; and some would make them so in English, by translating, “Thy Merciful One;” but I do not take this to be the connection. It is not as being merciful that God could not suffer Him to see corruption: nor for anything that He is towards men. As “Thy Pious One” is undoubtedly a good translation, so it is one that suits the place in which we find it here. But the word used in relation to Jehovah, as in the first case, cannot mean this; we cannot speak of Jehovah’s “piety”; and here the alternative rendering as “mercies,” “benefits,” is evidently right. The word in Hebrew, in its radical meaning, speaks of affection abundant and ready to flow out, whether God ward or manward, and needing therefore to be variously expressed. In the One before us, the true David, or “Beloved,” is found the abundant outflow in both directions; and here is the connection between the passages as far as this word is concerned. In the Mediator standing between God and man, both God and Man are found in full, ideal relationship. And it is in the Risen Man that this is clearly established, never to be disordered any more.

The effect is now that there is a gospel: “Through this Man is announced to you remission of sins;” and that in a complete way which not only witnesses mercy on God’s part, but righteousness, -as justification manifestly does. The wail of the Jobs of ancient time is answered, “How shall man be just with God?” though in a way transcending all ability on man’s side; for now God is just, and the Justifier of the ungodly, through faith in Jesus. The justification of a sinner -the righteousness of God put fully upon his side -in the only way in which it could possibly be accomplished, will be the wonder and delight of eternity. What indeed could Moses, law do in such a matter? It was only for sins done inadvertently that it provided (Lev 4:2; Lev 4:13; Lev 4:22; Lev 4:27); for any other it was incompetent. And if “without shedding of blood is no remission,” “the blood of bulls and goats could not take away sins” (Heb 9:22, Heb 10:4-7). Of something beyond itself it was ever speaking; yea, of Him whose death for sinners was now an offence everywhere to the Jew.

The apostle adds the warning which the prophet had already given; or rather, God by him; an intimation not to be carried away by the unbelief of their leaders, -an unbelief so plainly foretold. Alas, it was soon to be seen that they needed the warning, and yet that it was to be, except to a remnant, given in vain!*

{*This address of Paul has something in common with that of Stephen, in that it is a historic summary. It differs from that however, and resembles Peter’s at Pentecost, in showing from Scripture the death and resurrection of Christ. S.R.}

4. The history of this follows; in which we see the pride of the Jew in his exclusive privileges making him refuse the most precious blessings, if he is to share them with the Gentile. The simple condition of faith which the gospel imposes sets the believing Gentile upon the same footing with the Jew; and on the next sabbath almost the whole city comes together to hear news like this. The sight of the multitudes stirs up the Jews to jealousy, and they contradict Paul with open railing. This in turn rouses the two evangelists to declare their express commission to the Gentiles; and that, since they who had been privileged to have the first invitation of divine grace had put it from them, they would turn to these. And again they produce the undeniable statement of the Word, that Christ was set to be a light to the nations, a salvation even to the end of the earth.

It is, in fact, to One whose labor has been in vain in Israel that God speaks after this manner (Isa 49:4-6). If Israel were not gathered, this even would be a small thing, compared with the work in which. He should be glorified, of wide blessing among the Gentiles. This shows it contemplated, at least, that there might be a time when Israel would reject while the Gentiles would receive Him. What serious question would not such a suggestion raise in the mind of a Jew! And these prophets were read continually in their synagogues! but unbelief gets through the plainest testimonies. The Gentiles are glad, however, and glorify the word of the Lord; and in the sovereign grace of God many believe; and the word of the Lord is carried abroad throughout all the country.

But an opposition is now roused, which follows the apostles through all their labors in these parts. Those who will not themselves receive the truth will not, if they can help it, suffer the truth to be received; and the Jews have influence enough with the Gentiles to turn them against those whom they hate for bringing blessing to the Gentiles! Such is man! So the bringers of good news are cast out for the news they bring; but the disciples are filled with joy and with the Holy Spirit.

5. The work at Iconium does not present much difference from that at Antioch; only that here a larger number of the Jews believe. The end is similar; the unbelieving Jews stir up the Gentiles, and the apostles have to flee. What is emphasized in the account given is certainly the help found in God, who links Himself to human weakness so as to make it “mighty through God.” First, in the synagogue they “so spake that a great multitude of both Jews and Greeks believed.” Here, spite of its being clearly the work of God to bring men to Himself, yet none the less is He pleased to give effect to the words of His people in such sort that it can be said, they so spake as to produce faith. There is a right fitting of words to such an end which must not be overlooked; a skill which only a wisdom begotten of love can enable with, and which disdains not diligence for the attainment of its ends, -“And because the preacher was wise, he still taught the people knowledge; yea, he pondered and sought out, and set in order many proverbs. The preacher sought to find out acceptable words, and that which was written uprightly, even words of truth” (Ecc 12:9-10).

There are many who seem to think that the teaching of the Spirit of God should set aside all this. They speak slightingly of the “study” even of the word of God. They no longer cry after knowledge,” nor “lift up the voice for understanding;” they do not “seek her as silver,” nor “search for her as for hid treasures.” Yet they doubt not to “understand the fear of the Lord, and find the knowledge of God” (Pro 2:3-5). Without sowing of seed, they expect harvests, and that negligence now shall do the work of diligence, and find the blessing it has never sought.

But the man of God is to be furnished unto all good works; and from Scripture only is this furnishing. If we are to be “as new-born babes, desiring the sincere milk of the Word,” how much does a new-born babe desire milk? Alas! the careless way in which the word of God is read today shows little of the teaching of the Spirit of God; and thus with each new wind of doctrine, the anchors of so many drag at once!

Here we are speaking rather of the ability to affect others; and for this the need of gift from God must not be forgotten. But the possession of whatever gift does not render one superior to the rules which are common to all Christians, and which are plain moral rules, every one. The servant serves with what the Christian has acquired; and this is a most important rule indeed! We acquire and prove in our own souls what we can then use for the souls of others; and the very fact that we are to serve others with it shows the need all have of it, and not servants only. There is no part of the word of God that is not intended for all the people of God; and we all learn as learners, not as teachers. Oh for the longing from the heart of every Christian for that which has all come from the heart of God for all His own!

Those so speak as to make men believe, who have themselves received with a living and joyous faith what they impart to others; and who impart it therefore, not according to the rules of an artificial pedagogy, but from such full hearts as alone can reach hearts.

So the apostles spake, and so the Iconians believed. But all the more it stirred the souls of some to faith, the more would it awaken opposition in the hearts of its rejectors. Again it was the Jews who evil affected the Gentiles towards the brethren, newly become such. Here too, however, the weak are with the Strong, who protects them and enables them to continue in the midst of the opposition, by means, perhaps, of the signs and wonders which He grants them to do, and of which at Antioch we hear nothing. They seem by no means, therefore, a necessary accompaniment of the gospel, but rather an occasional help, -in this case, seemingly, to quiet opposition, and make men realize with whom they had to do.

The city was divided; but at last a determined attack was to be made, -a combined attempt to stone them on the part of Jews and Gentiles both. Acting then upon the Lord’s words to the disciples, they flee to Lystra and Derbe, in the wilder parts of Lycaonia, and there pursue their work.

6. As at Iconium there was seen the power of Him who was with His word, so now at Lystra is demonstrated the fickleness of the multitude, who presently stone the man whom at first they would have worshiped as a god. The healing of the impotent man suggests the latter; yet is all incompetent to commend to the mass the blessed truth brought to them by the healer, which should have been its own commendation; while the tale of his traducers finds its way to the very bottom of their hearts! Both ways one touches boundaries here, but finds good nowhere. Men will idolize you, perhaps; for God has lost His place with them, and it is easily given to another. They will destroy their idol too, as easily. This is the creature, man, to whom nevertheless God has sent a message of infinite grace, the story of a work more wonderful than ever blessed before the ears that hear it; but over this he has the greatest difficulty! What but the power of the Spirit could one trust to make way for the gospel in a world like this?

Preserved from it at Iconium, Paul is permitted to be stoned at Lystra; how, amid it all, his mind must have gone back to Stephen! but that he should abide in the flesh was needful yet for many; and this, and not the wills of lawless men, governs all: while the disciples stand round him, he rises up, and returns into the city. “Fear would have said, Go anywhere else just now. Self would have said, Stay there, and see what a future triumph for the gospel! But the thoughts of man are in neither suggestion the mind of Christ; and this the apostle had and acted on.” (W. Kelly.) “On the morrow he went away with Barnabas to Derbe.”

7. The limit of their journey at the present time is now reached. At Derbe there are many disciples made, with no record of after-persecution; and thence they return to Lystra, Iconium and Antioch, “confirming the souls of the disciples, exhorting them to continue in the faith, and that through much tribulation we must enter into the kingdom of God.” Such words for the mass seem idle now, though assuredly they should still have meaning. The lives of the speakers were in this case an illustration in full of what they declared, and it was not possible for any to dissent from a principle so manifest as these had made it.

Now for the first time we come to the appointment of elders in the assemblies; a class of officers of which we have heard hitherto only among the assemblies in Judea. Unless age and experience are to count for nothing in the affairs of the assembly, an eldership must naturally obtain recognition everywhere, practically if not formally; and in the Jewish assemblies it seems to have been simply a natural growth (1Pe 5:1; 1Pe 5:5), officialized by antique and patriarchal custom. Yet all would not be ready to take their part in the responsibilities implied, and many would become in different ways disqualified. The eldership would thus become more restricted than the term properly would argue for.

In the assembly also, in contradistinction from Judaism, all terms had a spiritual significance. The “babes, young men, and fathers” were spiritual grades primarily; even though by no means wholly severed from their natural representatives. Years would count, and yet not simply as time and nothing else. That would be true even in nature, that men might be older or younger than their age; but spiritually much greater and more significant would such disproportion be. Thus there would be disqualifications for eldership, and mainly moral, though not wholly. If any one examines the apostle’s qualifications of an overseer (which was the official status of the elder), as given in the first epistle to Timothy, he will easily discern the moral character on which all is based, and that it is that of the “father” (1Ti 3:1-7; comp. 1Ti 5:1). A specific gift was quite another matter; and though it might and should develop, no age or experience could communicate it. But it was just the experience of one spiritually a “father” which would enable him for oversight in the family of God.

In the case of the assemblies here, the apostles choose elders for them; they are not able, therefore, to do it for themselves: and this is confirmed by die express commission given to. Titus to appoint elders in those of Crete, as by the directions as to them given to Timothy; where the fact of his being at Ephesus, where there were already such (Act 20:17) makes their inability to appoint also as evident as that of the assembly. It was an office which apparently any might desire, and to which, therefore, one would say, all who had the needful qualifications might be appointed. The appointment conveyed an authority which the exercise of special gift did not require; that of the preacher or teacher being simply that of the word he ministered, and not of office.

Things being thus set in order in these young assemblies, with prayer and fasting they commended them to the Lord, in whom they had believed; and passing back along the road by which they had come, having reached the seacoast, sailed to Antioch. There they had been committed to the grace of God for the work now fulfilled; and there they related how God through them had opened a door of faith to the Gentiles. There they remained no little time.

Fuente: Grant’s Numerical Bible Notes and Commentary

Observe here, That the city of Antioch being the first Gentile city which entertained the gospel, there were at that time several prophets and teachers in that city to instruct the people, and to lay the foundation of a Christian church amongst them: And amongst others, there was found one very eminent person named Manaen, who was of that high rank and quality, that he was brought up with Herod at court; and, as the learned Lightfoot thinks, was converted there by the preaching of St. John the Baptist: Yet this man, contemning with Moses the pleasures of the court, did think it no disparagement to him to be a teacher at Antioch.

Learn thence, That God is pleased to manifest the freeness of his grace, in effectually calling some of all sorts and ranks of men, to the knowledge and obedience of the gospel, and to a participation of the benefit offered in and by the Lord Jesus Christ: “Manaen, which had been brought up with Herod the Tetrarch.”

Fuente: Expository Notes with Practical Observations on the New Testament

Barnabas’ and Saul’s Special Work

Once Barnabas and Saul had completed their task of delivering the gift for the needy saints in Jerusalem, they returned to Antioch. Barnabas’ cousin, John Mark, also went with them ( Col 4:10 ). It will be remembered that Mark’s mother was Mary. Luke had just reported that the church met in her house for prayers while Peter was in prison. It is even possible her house was used as a resting place during Barnabas’ Saul’s stay in Jerusalem.

The church in Antioch was blessed with inspired men who delivered God’s word, or prophets, and teachers. Among that number were: Barnabas, the son of consolation, Simeon, whose nickname was “black,” Lucius, who was somehow closely associated with Herod the tetrarch, and Saul. As these men were carrying out their various ministries for the Lord and fasting, the Holy Spirit called for Barnabas and Saul to be set apart for their specially chosen work. Apparently the whole church fasted and prayed as they sent them on their way. The laying on of hands did not impart any special gift but was a sign of the agreement they had with the good work to be done. With these acts, the church sent them on their way ( Act 12:25 ; Act 13:1-3 ).

Fuente: Gary Hampton Commentary on Selected Books

Act 13:1. There were in the church at Antioch certain prophets and teachers Some of them, it seems, the stated pastors of the church, and some only occasionally resident there: Paul and Barnabas were of the latter. Manaen, who had been brought up with Herod His foster- brother, now freed from the temptations of a court. As they ministered to the Lord Which all diligent faithful teachers do: for while they minister to the church in praying and preaching (both which are here included) they minister also unto the Lord, being the servants of the people for Jesuss sake, (2Co 4:5,) and having a continual regard to him in all their ministrations; engaging in, and prosecuting them from a principle of love to him, in obedience to his will, and with an eye to his glory. And fasted Religious fasting should not be neglected, in our ministering to the Lord; it being both a sign of our humiliation and a means of our mortification. It was not, indeed, much practised by the disciples of Christ, while he, the bridegroom, was with them; yet, after he was taken from them, they abounded in this duty, as persons who had well learned to deny themselves, and to endure hardness. The Holy Ghost said Namely, by immediate revelation, but in what way communicated we are not informed. Separate me Barnabas and Saul for the work whereunto I have called them Namely, the extraordinary work of preaching the gospel among the Gentiles This was not ordaining them; Saul was ordained long before, and that not of men, neither by man, Gal 1:1. At his conversion he was expressly called to preach to the Gentiles; and that call was renewed at the time Jesus appeared to him during his trance in the temple: but at what time Barnabas was called by the Holy Ghost to this work, is not said. And when they had fasted and prayed A certain day being appointed for the purpose; and laid their hands on them A rite which was used, not in ordination only, but in blessing, and on many other occasions. It was here intended to be a solemn token of their designation to their important office; they sent them away Dismissed them from Antioch, with all the most affectionate marks of Christian friendship, and fervent desires for the success of their ministry.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

XIII: 1. We have already seen that Barnabas and Saul had labored one whole year together in the city of Antioch, and we now learn that at the close of this period there were other inspired teachers associated with them. (1) Now there were in the Church in Antioch certain prophets and teachers, Barnabas and Simeon called Niger, and Lucius the Cyrenian, and Manaen, foster-brother of Herod the tetrarch, and Saul. It will be observed that, in this catalogue of names, that of Barnabas stands first, and that of Saul last. As it was customary at that period to arrange names in the order of their notability at the time contemplated, we may infer that Barnabas still occupied a position of pre-eminence, while Saul was as yet comparatively undistinguished among the inspired teachers. Nothing more is known of Simeon, Lucius, and Manaen than is here stated; but this is enough to show that the future instruction of the congregation might be safely committed to their hands.

Fuente: McGarvey and Pendleton Commentaries (New Testament)

Acts Chapter 13

We come now to the beginning of the direct history of the work, new in some important respects, that is, connected with Pauls mission by the immediate intervention of the Holy Ghost. It is not now Christ upon earth, who by His personal authority sends forth the twelve, afterwards endowed with the power of the Holy Ghost from on high to announce His exaltation to heaven and His return, and to gather under the standard of the cross those who should believe in Him. Paul has seen Christ in glory, and therefore has united himself to the assembly already gathered. But here there is no Christ personally present to send him forth as the witness of His presence on earth, or of His rejection as One whom Paul had known in earth. The Holy Ghost Himself sends him, not from Jerusalem, but from a Greek city, in which in free and sovereign power He had converted and gathered together some Gentiles, doubtless some Jews likewise, but forming an assembly whose existence was first marked by the fact that the gospel had been preached to the Greeks.

In chapter 13 we find ourselves again in the assembly at Antioch, and in the midst of the independent [19] action of the Spirit of God. Certain prophets are there, Saul among them. They fasted and were occupied with the service of the Lord. The Holy Ghost commands them to separate unto Him Barnabas and Saul for the work to which He had called them Such was the source of the ministry of these two. Assuredly it bore testimony to Him in whom they had believed, and whom Saul, at least, had seen, and it was under His authority they acted; but the positive and obvious source of their mission was the Holy Ghost. It was the Holy Ghost who called them to the work. They were sent forth (Act 13:4) by Him-an all-important principle as to the Lords ways upon earth. We come out from Jerusalem, from Judaism, from the jurisdiction of the apostles nominated by the Lord while He was on earth. Christ is no longer known after the flesh, as Saul (when become Paul) expresses it. They have to strive against the Judaic spirit-to shew consideration for it as far as it is sincere; but the sources of their work are not now in connection with the system which that work no longer knows as a starting-point. A glorious Christ in heaven, who owns the disciples as members of His body as Himself on high-a mission from the Holy Ghost on earth which only knows His energy as the source of action and authority (bearing testimony of course to Christ)-this is the work which now opens, and which is committed to Barnabas and Saul. Barnabas, it is true, forms a link between the two. He was himself a Hellenist of Cyprus; it was he who presented Saul to the apostles after his conversion near Damascus. Barnabas had more largeness of heart-was more open to the testimonies of divine grace-than even the apostles and the others who had been nurtured in a strict Judaism; for God in His grace provides for everything. There is always a Barnabas, as well as a Nicodemus, a Joseph, and even a Gamaliel, whenever needed. The actings of God in this respect are remarkable in all this history. Would that we only trusted more entirely, while by the Spirit doing His will, to Him who disposes all things!

Nevertheless even this link is soon broken. It was still in connection with the old cloth, the old bottles; blessed as the man himself was, to whom the Holy Ghost rendered so fine a testimony, and in whom we see an exquisite character. He determined to take his kinsman also (see Col 4:10), Mark. Mark returns to Jerusalem almost from the beginning of the work of evangelisation in the Gentile regions; and Saul continues his work with such instruments as God formed under his hand, or a Silas who chose to remain at Antioch when (the particular service which had been committed to him at Jerusalem being ended) he might naturally have returned thither with Judas.

Sent forth thus by the Holy Ghost, Barnabas and Saul, with John Mark as their ministering servant, go away to Seleucia, then to Cyprus; and being at Salamis, a town in that island, they preach the word of God in the synagogues of the Jews. Whatever therefore might be the energy of the Holy Ghost, He acts in connection with the counsels and the promises of God, and that with perfect patience. To the end of his life, notwithstanding the opposition of the Jews, vexatious and implacable as it might be, the apostle continues-as the ways and counsels of God in Christ had commanded-to the Jews first, and then to the Gentiles. Once brought in where truth and grace were fully revealed in Gods assembly, there was no difference between Jew and Gentile. God is one in His character and fully revealed, and the veil rent; sin is one in its character and is opposed to God; the foundation of truth changes not, and the oneness of the assembly is connected with the height of grace in God and comes down to the deep totality of sin, in respect of which that grace has displayed itself. But, with regard to the ways of God upon earth, the Jews had the first place, and the Spirit, who is above all, can therefore act in full liberty in recognising all the ways of Gods sovereignty; even as Christ, who made Himself a servant in grace, submitted to them all, and now, being exalted on high, unites all these various ways and dispensations in Himself as head and centre of a glory to which the Holy Ghost bears witness, in order to accomplish it here below, as far as may be, by grace.

This does not prevent his giving a distinct and positive judgment as to the condition of the Jews when the occasion requires it.

Even here, at the commencement of his ministry, the two things are presented together. We have already noticed that he begins with the Jews. Having traversed the island, he arrives at the seat of government. There the proconsul, a prudent and thoughtful man, asks to hear the gospel. Beset already by a false prophet (who took advantage of the felt need of a soul which, while ignorant, was earnestly desirous of something that could fill up the void it experienced in the nothingness of pagan ceremonies, and in its disgusting immorality), he sends for Barnabas and Saul. Elymas withstands them. This was natural. He would lose his influence with the governor if the latter received the truth that Paul preached Now Elymas was a Jew. Saul (who is henceforth named Paul) filled with the Holy Ghost, pronounces on him the sentence, on Gods part, of temporary blindness, executed at the moment by the mighty hand of God. The proconsul, struck with the power that accompanied his word, submits to the gospel of God.

I do not doubt that in this wretched Bar-jesus we see a picture of the Jews at the present time, smitten with blindness for a season, because jealous of the influence of the gospel. In order to fill up the measure of their iniquity, they withstood its being preached to the Gentiles. Their condition is judged: their history given in the mission of Paul. [20] Opposed to grace, and seeking to destroy its effect upon the Gentiles, they have been smitten with blindness-nevertheless only for a season.

Departing from Paphos, they go into Asia Minor; and now Paul definitively takes his place in the eyes of the historian of the Spirit. His whole company are only those who were with Paul, an expression in Greek which makes Paul everything (Pauls company Lit. those around Paul). When they reached Perga, John Mark leaves them to return to Jerusalem-a milder and more moderate form of the Judaic influence, but shewing that, wherever it exercised itself, if it did not produce opposition, it at least took away the vigour needful for the work of God as it was now unfolding among the Gentiles. Barnabas however goes farther, and still continues with Paul in the work. The latter, when they were come to Antioch, [21] again begins first with the Jews. He goes on the sabbath day into the synagogue, and, on the invitation of the ruler, proclaims Jesus, rejected by the Jews at Jerusalem and crucified, but by the power of God raised up again, and through whom they might be justified from all things, from which they could not be justified by the law of Moses. Here the testimony of Paul is very like that of Peter, and is very particularly allied to the beginning of the Epistle to the Hebrews, with regard to the character of the testimony:Act 13:33 is quite Peters testimony in Act 3:1-26. InActs 13:31 he sets the twelve distinctly in the place of testimony to Israel, as those who had personally accompanied the Lord, and who had seen Him after His resurrection. They are, he says, his witnesses unto the people. But Pauls testimony (which, as to the fulfilment of the promises by the coming of Christ, and the mercies of David made sure in His resurrection, returns into the order of Peters preaching) departs from it in an important point. He says nothing of Gods having made Jesus both Lord and Christ. He announces that the remission of sins is proclaimed in His name, exhorting his hearers not to neglect this great salvation.[22] Many follow Paul [23] and Barnabas in consequence of this announcement, and are exhorted by them to continue in the grace which had been proclaimed to them. The mass of the people come together the following sabbath to hear the word of God; the Gentiles having besought that this gospel of grace might be preached to them again. Their souls had found more truth in the doctrine of the one only God, acknowledged by the Jews, than in the senseless worship of the Pagans, which, to an awakened and unsatisfied mind, no longer presented any food that could appease it-a mind that was too active to allow the imagination to amuse itself with ceremonies which had no charms but for ignorance, which could be captivated by the pageantry of festivals, to which it was accustomed, and which gratified the religious element of the flesh. Still, the coldly acknowledged doctrine of one only true God, although it set the mind free from all that shocked it in the senseless and immoral mythology of Paganism, did not at all feed the soul as did the powerful testimony of a God acting in grace, borne by the Holy Ghost through the mouth of messengers whom He had sent-a testimony which, while faithful to the promises made to the Jews, yet addressed itself as a word of salvation (Act 13:26) to all those who feared God. But the Jews, jealous of the effect of the gospel which thus met the souls need in a way that their system could not, withstand Paul and blaspheme the doctrine of Christ. Paul therefore and Barnabas turn boldly to the Gentiles.

It was a decisive and important moment. These two messengers of the Holy Ghost quote the testimony of the Old Testament with regard to Gods purpose towards the Gentiles, of whom Christ was to be the light-a purpose which they accomplished according to the intelligence in it that the Spirit gave them, and by His power. The passage is in Isaiah (chap. 49), where the opposition of Israel, that made the testimony of Christ useless to themselves, gave God occasion to declare that this work was but a small thing, and that Christ should be a light to the Gentiles, and great even to the ends of the earth.

We shall do well to observe this last circumstance, the energy in action imparted by spiritual intelligence, and the way in which prophetic declarations turn into light and authority for action, when the Spirit of God gives the true practical meaning-the application. Another might not perhaps understand it; but the spiritual man has a full guarantee for his own conscience in the word which he has understood. He leaves the rest to God.

The Gentiles rejoice at the testimony, and the election believe. The word spreads through all the region. The Jews now shew themselves in their true character of enemies to the Lord and to His truth. With regard to them Paul and Barnabas shake off the dust of their feet against them. The disciples, whatever might be their difficulties, are no hindrance to this. The position here taken by the Jews-which, moreover, we find everywhere-makes us understand what a source of grief and pain they must have been to the apostles.

Footnotes for Acts Chapter 13

19: The acting of the Spirit is always independent; but here I mean to express that it was outside the authority of the apostles. This authority is not the source of that which is done; nor does that which is done refer itself to it.

20: I do not know if the change of name pointed out on this occasion-the meaning of which has excited the curiosity of etymologists-is not simply an alteration by which its Jewish form was lost, in order to assume a Roman or Gentile aspect.

21: In Pisidia.

22: Both, as we have seen, follow (in the main) the commission in Luk 24:1-53.

23: Here Paul is placed before Barnabas; in the former chapter, Barnabas has the first place.

Fuente: John Darby’s Synopsis of the New Testament

THE FIRST EVANGELISTIC TOUR OF BARNABAS AND SAUL

1. . . .Simeon called Niger. As this word means black, we have the clear assurance that this eminent prophet and teacher, associated in labor with the apostles, Was a regular black African negro, which is the literal translation of Niger. And Lucius the Cyrenean. Here is another African from the city of Cyrene, which was in Africa. And Manaen, the foster-brother of Herod the tetrarch. This is the same Herod above mentioned, the murderer of the apostles, eaten up by worms and precipitated into an awful hell. The royal Herodian family were staunch members of the Jewish church, walking in the footprints of the high priest, and leading ministers who killed Jesus and persecuted His followers. This Manaen, though a member of the Herodian family, an adopted son of the king, and thus brought up along with Herod Antipas, who killed James and tried to kill Peter and sank to his awful doom; yet we see that he espoused the cause of the despised Nazarenes, became a disciple of Jesus, got saved and sanctified, and was honored of God with a place among the prophets and teachers in the gospel church. Oh, what a contrast between him and his royal brother, killing the apostles, eaten up with worms and sent to hell! If the blood royal had flowed in his veins, doubtless he would have stayed with the devil, sharing the awful doom of his royal comrades. What a blessing to him that he was not born a king!

Fuente: William Godbey’s Commentary on the New Testament

Act 13:1. The church that was at Antioch, which was counted one of the five apostolic churches. It is the true church by way of eminence, the synagogue having degenerated into a state of warfare with the Lords people. In this church there were certain prophets and teachers. The same distinction is observed by St. Paul, in 1 Corinthians 12. and Eph 4:11. Also respecting Barnabas, as may be seen in Act 4:36; Act 9:27. And Simeon, surnamed Niger, probably from some swarthy shade in his countenance, it having been a common custom in the east, to give persons a name corresponding with their complexion. Thus we find Flavius, yellow, or sallow; Rufus, red; Albinus, white; words derived from flavo, rufo, albo. The text next mentions Lucius of Cyrene, whom Bede names as bishop of Cyrene; others place him among the seventy disciples. And Manaen which had been brought up with Herod Antipas, the tetrarch. The name in Hebrew is written Manahem, consolation, a title of Christ. 2Ki 15:14. Luk 2:35. Dr. Lightfoot out of his rabbinical treasures says, This Manahem brings to our memory what is related in Jachasin Manahem entered the kings family and service with eighty men clothed in gold, military guards, no doubt. Manahem was wise and grave like a prophet, and uttered many predictions. He foretold to Herod when very young, that he would reign: and when he had gained the throne, he told him again, that he should reign about forty years; and he did reign thirty seven. Of the Manaen in the text, being the son of Herods nurse, and on that account called his foster brother, it is difficult to affirm any thing beyond the letter of the sacred text. And Saul, who made the fifth, all very illustrious ministers in the work of the Lord.

Act 13:2. As they ministered to the Lord, and fasted, the Holy Ghost said, separate me Barnabas and Saul for the work, to go through all the provinces of Roman Asia, and the isles and cities of Greece. The call here is special, and purely divine; it was made known, as the vision had been to Cornelius, at a certain hour of fasting and prayer. It was revealed to one of the above three prophets, probably to Simeon, and in him to all the church. Therefore with imposition of hands and benedictions, they sent them forth anew, and with full powers to the work of the Lord. Imposition of hands they had received before, but now all that the church could give was imparted afresh that they might take their life in their hands, to go and fight with the rulers of the darkness of this world. Such a revelation to those holy prophets had an object worthy of God.

Act 13:8. Elymas, the sorcerer: a name in Arabic equivalent to learned.

Act 13:9. Then Saul, a name which from this time ceases with Luke, (who also is called Paul.) The opinions concerning this change of name in a character the most celebrated in the church are three. That of Basil is, that at his baptism Ananias conferred upon him the name of Paul; to which Augustine adds, it was of Pauls own choosing, because it signifies little, as when he says, I am less than the least of all saints. To this Origen adds another conjecture, that his father, being a Roman, both the names had been given him at his circumcision. Neither of these ideas removes the difficulty, why Luke for so many years should call him Saul, and now only begin to call him Paul. Later critics seem agreed therefore, that as Sergius Paulus the deputy, or proconsul, as in the Vulgate, was converted by him, he allowed his spiritual father to bear the name of his son, a name far more agreeable than Saul to a Roman ear. Dion tells us that Augustus, on seeing the isle of Cyprus, and Narbon Gaul in peace, had conceded both those provinces to the Roman people, and that the senate had sent proconsuls to govern them. Otherwise, it was not common to send men of so high a rank to preside over the smaller provinces.

Act 13:10-12. Oh full of all subtilty. Here is the sublime of passion. The Holy Ghost roared in his voice as a whirlwind, the tempest left a dimness on the sorcerers eyes. The gospel is the power of God; it is the savour of life unto life, and of death unto death. These effects were realized; the proconsul believed, on witnessing the power of the doctrine of the Lord. May the same gracious Lord still help us in our more feeble labours.

Act 13:13. They came to Perga, which was situate on the river Cestron, and adjacent to the cataracts, the country of Apollonius.

Act 13:14. They came to Antioch in Pisidia, which Boiste places twenty leagues west of Iconium, and more than seventy leagues from Antioch in Syria.

Act 13:15. If ye have a word of exhortation for the people, a word of consolation or of comfort, say on. Here is the ancient liberty of the synagogue, the liberty enjoyed by the Hebrew prophets.

Act 13:16. Then Paul stood up. His discourse is divided into three parts. First, here is a commemoration of the ancient works of God, continued to Act 13:23. Secondly, a declaration of the Person of Christ as the true Messiah, down to the fortieth verse. Lastly, a warm and fervent exhortation. And what duty could be more imperative, what mission more gracious, than to exhibit the Lord of glory to their view; the Saviour, for whom their fathers had long waited. They could not but speak the things they had seen and heard for the salvation of their country.

Act 13:21. Afterwards they desired a king. This remark is pertinent, because their ultimate hope was in the king Messiah, to deliver them from all their enemies. But alas, under the regal sceptre they had less liberty than under their judges, and all their hopes in an arm of flesh ultimately failed. Then with advantage Paul could call them to believe in Christ, whose throne was higher than the heavens. Paul then proceeds to use the arguments which Peter had enforced, and Stephen also: chap. 3, 4, 7.

Act 13:33. Thou art my Son, this day have I begotten thee. Let us hear on this verse our great Dr. Lightfoot, whose learning commands deference. Was this resurrection-day the day when he was begotten? Was it the first day that he was the Son of God? It was the first day when he was declared the Son of God with power, Rom 1:3, and of his manifestation as the Son of God. It was the day of his victory, and of his regal assumption; the day of trophy and triumph, of demonstration that he was the Son of God, the true Messiah. It was the sign which the Lord had promised to give the jews; and if they would not believe the sign of his resurrection, other signs were of no avail. Sermon at Hereford Assizes.

When the Father says, Thou art my Son, was there ever a time when he was not his Son? The Arians are blind, who would limit his filiation to the day of his resurrection. The resurrection only declared his glory. Rom 1:4.

Limborch, a Dutch minister, and decidedly a unitarian, expounds those words literally, first of David, the day when he was anointed king. And secondly, juxta sensum mysticum predictam Jesu Christi resurrectionem ex mortuis. According to the mystical sense, they foretel the resurrection of Jesus Christ from the dead.

He adds presently after, that those words, Thou art my Son, to-day have I begotten thee, are not designed to prove that he is the Son of God, begotten of God from eternity; for that the resurrection of Jesus does not prove, for with eternal generation they have no connection, but foretold indeed that God as it were would beget him anew, and constitute him his Son. Sed quidem, quod Deus ipsum quasi de novo genuerit, atque filium suum constituerit.

The sense of Limborch may equally be found in the following gloss. Eternity is that which has no beginning, nor does it stand in reference to time. SON supposes time, generation, and Father; and time also antecedent to such a generation; therefore the conjunction of those two terms, son and eternity, is absolutely impossible, as they imply essentially different and opposite ideas.

It is replied, All this is reasoning after the flesh, and is true only of mortal sinful men. It is a substitution of philosophy for the bible. The subject is so serious, and the negations so bold as to demand enquiries. What was that hidden wisdom which the Father possessed in his bosom, before he had made the mountains, or had given the sea his decree? Pro 8:22. What was that Word of Jehovah, which created the heavens by the breath or spirit of his mouth? Psa 33:6. Who was that Ruler of the gentiles, born in Bethlehem, and whose goings forth were of old from everlasting? Mic 5:2. Were all the prophets mad who expected the Messiah from heaven? Isa 62:1. Have all the fathers, who died in the faith, perished in idolatry? Were the three hundred and eighteen christian fathers, and grandchildren of the apostles, deceived in the Nicene creed, that Christ is God of God, of one substance with the Father. Were the one hundred and fifty who met presently after in Constantinople, and who subscribed to the same faith, equally deceived? Rather let us say with Paul, that the Son, being in the form of God, thought it no robbery to be equal with God. Php 2:5-12.

To this we may add, that Christ is called the Son of God antecedently to his incarnation or miraculous conception, and consequently he did not become such by the assumption of our nature, as some have imagined. In the fulness of time, it is said, God sent forth his Son, made of a woman, made under the law. Gal 4:4. The position here affirmed is, that God sent forth his Son to redeem the transgressors of the law. His being made of a woman, and made under the law, or covenant of works which man had broken, expresses the necessary means for the accomplishment of this great end, which means, though preseding our redemption, are subsequent to the son-ship of Christ. It is equally evident that he was the Son of God before he was made of a woman, as that he was the Word before he was made flesh. Joh 1:14. If it be alleged that Christ is here called the Son of God on account of his being made of a woman, it might with equal truth be affirmed that he is so called, because of his being made under the law, which is too absurd to imagine. In Rom 8:3 it is declared, that God sent his own Son in the likeness of sinful flesh, which is equivalent to saying that the Son of God assumed human nature: he must therefore have been the Son of God antecedently to his assumption of it.

Other scriptures show that he is called the Son of God antecedently to his being manifested to destroy the works of the devil: but he was manifested by taking upon him our nature, and was therefore the Son of God before his incarnation. According to the phraseology employed in 1Jn 3:8, it is as clear that Christ was the Son of God antecedently to his being manifested to destroy the works of the devil, as that he was truly God, antecedently to his being manifest in the flesh. 1Ti 3:16. Christ was the true God and the eternal Life in his prexistent state, but he could be such only as he was the Son of God, the appellatives being totally inapplicable to any other nature. Besides, it would surely be highly absurd to affirm, as the apostle does, that the Son of God was manifested to destroy the works of the devil, had he not previously existed under that character; for then it would be the manifestation of a nonentity, or of that which had no existence.

The objection so often made to the Divine Sonship of Christ, that it implies inferiority, is without any solid foundation. Whatever be the inferiority attached to the idea of sonship, it is not an inferiority of nature, in reference to Christ; for his claiming to be the Son of God was, according to the scriptures, making himself, not inferior, but equal with God. Joh 5:18.

It has also been alleged with much plausibility, that Sonship implies a posteriority of existence, or that Christ as a Son could not have existed till after the Father. To attribute therefore to him no other divinity than what is denoted by Sonship, is attributing to him none at all, as nothing can be divine which is not eternal. But if this reasoning be just, it will prove that the divine purposes are not eternal, Eph 3:11, or that there was once a point in duration in which the supreme Being was without thought, purpose or design. For it may with equal truth be said, that God must exist before he could will any thing, as that the Father must exist before he had a Son. But if God must exist before he could purpose any thing, there must have been a period in which he existed without thought, purpose or design; that is, in which he was not God. The truth is, the whole of this apparent difficulty arises from the want of distinguishing between the order of nature, and the order of time. In the order of nature, the sun in the heavens must have existed before it could shine; but in the order of time, the sun and its rays are coval: it never existed a single instant without them. In the order of nature, God must have existed before he could purpose; but in the order of time or duration, he never existed without his purpose: for a God without thought or purpose would be no God at all. And thus in the order of nature, the Father must have existed before the Son; but in that of duration, he never existed without the Son. The Father and the Son therefore are properly eternal.

Act 13:38-39. Through this man is preached to you the forgiveness of sins. The grand doctrine of a sinners justification is here opened with assurance and plenitude. It is opened to men groaning under the yoke of sin, of legal obedience, and travailing in pain, and growing worse and worse in the struggle. Justification is preached here under the idea of liberation from the legal yoke, and the plenary pardon of sin. This justification is effected, not by works of righteousness that we have done, but by faith in Christ, by whom also we have the gift of righteousness by faith; two points, the grace of pardon, and the gift of righteousness, which are inseparable. Thus again: It is God that justifieth; who is he that condemneth? It is Christ that died, yea that is risen again. Thus all the legal terrors which pursue the contrite are swallowed up in the superabounding grace of the Son of God.

Act 13:40. Beware therefore, lest that come upon you which is spoken of in the prophets, and particularly so by Habakkuk. If you reject this gospel, as your fathers rejected the prophets, you will wonder and perish. This is the word, the gospel of your salvation; there is no other name than that of Jesus by which you can be saved. Let the errors of your fathers raise a warning voice to their children, that you perish not. Oh that we could weep for the jews as Paul once wept for his country, and had continual sorrow of heart for his brethren according to the flesh.

Act 13:48. As many as were ordained to eternal life believed. is never used for eternal prerdination; and though it be once rendered ordained, Rom 13:1, the margin reads, power ordered of God. Dr. Doddridge reads, As many as were determined for eternal life, believed. Limborch on this place selects a dozen testimonies from Greek authors to prove that the word denotes the dispositon of the mind. Paul went afoot to Assos, , for so he was disposed to do; or minding himself to go afoot. Act 20:13. The son of Sirach says, The conduct of a wise man will be , well- disposed: chap. Act 10:1. In a collective view, the authorities enumerated by Limborch, Hammond, and Whitby fairly give the version, And as many as were disposed to eternal life believed.

To the above I may add the comment of a learned presbyterian minister. These words cannot signify a fixed number of persons, absolutely ordained of God to eternal life; so that they, and they only shall obtain it, and all others be excluded from it, as upon this supposition it must be, if God by his decree hath fixed the number of those whom he will bring to salvation. This is evident from these considerations.

(1) If the reason why these men believed be only this, that they were ordained to eternal life, the reason why the rest believed not can be this only, that they were not ordained of God to eternal life; and if so, what necessity could there be that the word of God should be first preached to them, as we read in Act 13:46. Was it only that their damnation might be greater? This seems to charge that Lover of souls, whose tender mercies are over all his works, with the greatest cruelty, seeing it makes him determine from all eternity, not only that so many souls, as capable of salvation as any other, shall perish everlastingly, but also to determine that the dispensations of his providence shall be such towards them as necessarily tend to aggravate their condemnation. What could even their most malicious and enraged enemy do more? What is it that the devil himself aims at by all his temptations, but this very end, viz. the aggravation of our future punishment? To assert therefore that God had determined that his word should be spoken to these jews for this very end, is to make him as instrumental to their ruin as the very devil. All this seems wholly irreconcileable with his declarations, that he would have all men to be saved, and would not that any man should perish.

(2) The apostle gives this reason why he turned from the jews to the gentiles, that the jews had thrust away the word of God from them, and judged themselves unworthy of eternal life: Act 13:46. Whereas, according to this supposition, this could be no sufficient reason of his turning from them to the gentiles. For it was only they, among the jews, whom God had not ordained to eternal life, who thus refused to believe, and to obey the word of God. And as many among the gentiles as were not thus ordained to eternal life, must necessarily do the same; and so there could be no sufficient cause why he should turn from the jews to the gentiles on that account. (3) Were this the reason why the jews believed not, that they were not ordained to eternal life, why does St. Paul by divine commission thus speak to them. Be it known to you, brethren, that by this Jesus is declared to you the remission of sins? Why does he add, And by him every one that believeth is justified? Why does he vehemently exhort them to beware, lest that saying of the prophet Habakkuk should be verified in them: I will work a work in your days, which ye will not believe, though one declare it unto you? Could God have determined that these very persons should not believe to life eternal, and yet commission his apostles to tell them that remission of sins, and justification to life eternal, were proposed to them? Could it be revealed to St. Paul, that they could not believe to life eternal, as not being ordained to it, and yet would he so passionately exhort them to that faith in Jesus, which he well knew, by virtue of this revelation, belonged not to them? These things seem clearly to evince, that this cannot be the proper import of the words.

Act 13:51. But they shook off the dust of their feet against them, as Christ had commanded in such cases of obstinate blindness, and irreclaimable contumacy. They then came to Iconium, called Cogni by the Romans, now Cni, the capital of Lycaonia. Boiste in his map, Le monde sacre, places it at the head of a small lake three degrees north-west of Antioch.

REFLECTIONS.

How glorious was the first planting of christianity in all the Roman world, and even among nations where the Roman arms could not penetrate. What a work of prayer and fasting, what a conflict with jews and gentiles, and what unwearied labours! What fidelity towards God, what love to souls, what victories in every place. Even where the apostles were chased away, they left the field well sown with precious seed. Such was the first excellence of the christian temper in the first ambassadors of Christ; a temper which should ever subsist among the servants of the Lord.

When our Saviour had called Paul and Barnabas in a special manner by the Holy Ghost, to go into all the provinces of the Roman empire, how careful were the prophets then at Antioch to send them away with their prayers, their benedictions, and all the blessings which the imposition of their hands once more repeated could confer. A fine model of what we should do in sending out missionaries to heathen lands; yea, and follow them with daily prayers. God owned their efforts with his benediction; a door was opened effectually to the gentiles, and harvests of converts followed. Let all ministers learn of those great ambassadors still to struggle with the obstinate cases which surround them. If the poor apostles fought single- handed with the Greek and Roman world, and conquered, let us hope in God who raiseth up the dead. He has said, I am with you always, even to the end of the world. Every Elymas struck with blindness shall tremble at our word; the great and the noble like Sergius shall then believe to the saving of their souls when they see what grace has done for their tenantry, and for their domestics.

Fuente: Sutcliffe’s Commentary on the Old and New Testaments

Act 13:1-3. The Church at Antioch: the Sending out of Barnabas and Saul.Prophets and teachers are mentioned by Paul (1Co 12:28) after apostles; at Antioch there are no apostles, the prophets and teachers act as the instrument of the Spirit. Barnabas has remained at Antioch (Gal 2:13), interested in the Gentile mission (Act 11:19-26). For Lucius of Cyrene, cf. Act 11:20*.Manaen, foster-brother, or playmate, of Herod Antipas, must have been brought up at Rome (Josephus, Ant. XVII. i. 3). Saul comes last; he is not a young man at this time, but would be about forty-four years old. The ministry of prophets and teachers is spoken of in Didach xv. Fasting is a preparation for communication of the Spirit. The separation of Barnabas and Saul takes place after a regular form, with fasting, prayer, and laying on of hands by the body of which they are themselves members and to which they may themselves have suggested it. There is no inconsistency between this passage and Pauls assertion (Gal 1:1) that he is an apostle not from men nor through men.

Fuente: Peake’s Commentary on the Bible

From this time our attention is drawn particularly to the work of Saul, whose name is in this chapter changed to Paul, meaning “little,” for one who is the most greatly used of God is, in his own estimation “less than the least of all saints” (Eph 3:8). In verse 1 there is no indication that anyone had a place superior to any other. Five prophets and teachers are mentioned as being in the Antioch assembly, and Saul is in fact listed last. Simeon’s name is Jewish, but his last name, Niger, (meaning “black”) may indicate he was dark-skinned. Lucius was of Cyrene in the area of Libya.

Antioch now becomes the center from which the work spreads, no doubt because of its practical exemplification of Christianity in the unity of Jewish and Gentile believers. The Spirit of God intervenes as these brethren are engaged in “ministering to the Lord” and fasting. There is evidently serious exercise to both give the Lord their allegiance and time, and to seek His guidance. The Spirit then clearly announces that Barnabas and Saul are to be separated for a special work. This call of God should be a very real thing to all whom God chooses to use. Human call or ordination of men has nothing to do with it. Yet when God shows His mind, then other saints should be glad to express their fellowship with what he is doing, as is the case in verse 3, for the laying on of hands was simply an expression of identification with their work.

They let them go; but it was the Spirit of God who sent them forth. Nothing is said of the results of their work at Seleucia or at Salamis or in the isle of Cyprus, though they preached the word in the synagogues, surely bearing in mind that the gospel is “to the Jew first.”

However, a significant experience with a Jew is a striking sign of what was taking place in the Jewish nation as a whole. The deputy of the country, a Roman of prudent character, requested to hear the word of God from Barnabas and Saul. But a Jewish false prophet and sorcerer named Bar-Jesus (“son of Jesus” — a deceitfully misleading name!) was present, opposing God’s word in his trying to influence Sergius Paulus against the truth as presented by Barnabas and Saul. When the deputy had asked them to explain the things of God, it was certainly rude interference for Elymas to interpose his wicked objections.

In answer to the cunning opposition of Elymas the Sorcerer Paul did an exceptionally solemn thing, clearly led by the Spirit of God to do so. His words were startling, exposing the condition of the man as being full of all subtlety and mischief, a child of the devil and an enemy of all righteousness. Normally we ought never to go this far in speaking to a man, but Paul was clearly led by the Spirit of God in doing so. He appeals also to his conscience as to his perverting the right ways of the Lord.

This was not all, however. Paul tells him what is proven true immediately, that the hand of the Lord upon him would blind him for a period of time (v.11). Similarly, because Of Israel’s resistance to the truth as it is in Jesus, “blindness in part is happened to Israel” (Rom 11:25). Since that time, wandering in darkness, they have sought direction from any source but the Lord, looking for someone to lead them by the hand.

The deputy, deeply impressed, believed the teaching of the Lord. If Gentiles rightly consider the ways of God’s government with Israel, they cannot but acknowledge its truth, its righteousness and its grace.

Though nothing is said of their work or of any experiences in Perga (meaning “very earthy”), John Mark left Paul and Barnabas there and returned to Jerusalem (not to Antioch in Syria, from which city they had left). Had Mark found the work in Cyprus more disturbing than he expected? Whatever the case, the apostle Paul was not happy about his departing from the work (Chapter 15:38).

Back on the mainland they come to Antioch in Pisidia (in present day Turkey), not actually such a great distance north of Antioch in Syria. Visiting the local synagogue on the sabbath day, they sit down. The regular custom of reading in the law and the prophets began the service. Then the rulers of the synagogue, recognizing Paul and Barnabas as Jews and men of evident ability, invited them to speak. Certainly this was the Lord’s opening of the way for them.

Paul then gives them a brief, pointed summary of Israel’s history, their having been chosen by God who brought them out of Egypt, bearing with their many failures in their forty year wilderness history, subduing seven nations before them in establishing them in the land of Canaan, dividing their inheritance to them by lot. From that time He gave them judges up to the end of 450 years until Samuel the prophet.

Then in answer to their own demand He gave them a king, Saul of the tribe of Benjamin, for a period of forty years. Removing him, He gave them David, saying of him that he was a man after God’s own heart who would fulfil God’s will.

In all of this it is clear that God was from time to time changing His dispensational dealings with Israel, leading them from one point to another, and certainly having a definite end in view. In fact, Israel had recognized that David, being a man after God’s heart who would fulfil His will, was a manifest type of their coming Messiah, the Son of David, whom Israel claimed to be expecting.

Paul comes directly to this vital point. There was no question that Jesus was of the seed of David. God had raised Him up as a Savior to Israel, according to His promise. Of course Israel refused Him because He did not come in the power and glory that they expected. Yet they had clear testimony given them through John the Baptist, who had fittingly preached the baptism of repentance in preparation of the way of the Lord. All Israel knew that John was a true prophet of God, who took the lowest place in deference to the greatness of Him to whom he bore witness, insisting that he was not worthy to loose the shoes of His feet. There was not the least doubt left as to who this was, for when Jesus came to him in the presence of all the people, he declared, “Behold the Lamb of God which taketh away the sin of the world” (Joh 1:20).

Paul’s address then makes clear that God had given a progressive revelation to Israel, which manifestly had the person of Jesus the Messiah in view. He presses upon them as children of the stock of Abraham (and including also all among them who feared God), that the word of this salvation was sent to them.

Though the word of God’s salvation was sent in great grace to Israel, yet Paul declares plainly to the Jews that the rulers in Jerusalem, refusing to recognize Jesus or to bow to the truth of their own scriptures that were read every sabbath day in their services, had actually fulfilled their scriptures in condemning the Lord Jesus. Not being able to bring any charge of guilt against Him, they had yet demanded that Pilate should deliver Him to death. Without realizing it they had done precisely what scripture had said they would do. His betrayal, His crucifixion, the piercing of His hands and feet and side, and many other details spoken of in prophecy were fulfilled to the letter, then His removal from the cross, being laid in the grave.

“But God raised Him from the dead.” This too had been prophesied, both in the Old Testament and by the Lord Himself. Many witnesses also had seen Him after His resurrection, during many days, specifically those who had come with Him from Galilee.

Therefore it was the great privilege of Paul and Barnabas to declare glad tidings to Israel first that God had fulfilled His clear promise to Israel in raising up Jesus (not “again,” for this does not refer to His resurrection, but to His incarnation): “this day have I begotten Thee.” The expression “Thou art my Son” is that which has been true of Him from eternity past. His being begotten “this day” refers to the day of His incarnation in Manhood. He is God’s Son: He did not become Son, but is now the Son incarnate.

In verse 34 Paul specifically speaks of His resurrection from among the dead, again quoting scripture, “I will give you the sure mercies of David” (Isa 55:3). This was written long after David had died, and is connected with “an everlasting covenant” in contrast to the temporary covenant of law. It must therefore be based on resurrection power connected with Him who is “Leader and Commander to the people,” as Isaiah adds in Isa 55:4, that is, the Son of David.

Paul then quotes Psa 16:10 : “Thou shalt not suffer thine Holy One to see corruption.” This is most arresting as indicating nothing less than resurrection before corruption could set in. David wrote this, but after he had in his own generation served the will of God, died and saw corruption. Again, it was David’s son to whom he had borne witness, He whom God raised from the dead and who saw no corruption.

Wonderful then is the message that Paul emphatically declares, that “through this Man is preached unto you the forgiveness of sins.” More than simply forgiveness, however, he declares that all who believe in Jesus are justified from all things. The law of Moses could not possibly forgive sins nor justify the guilty: it exposed and condemned sin, and declared all men to be guilty. To forgive is to graciously discharge one’s offenses. To justify is to righteously constitute one not guilty. The blessed sacrifice of Christ alone can accomplish so marvellous a result, both removing the guilt of sin and crediting the believer in Jesus with a righteousness that can never be taken from him.

Appropriately this message of great grace is followed by a solemn warning as to the results of despising such grace. Hab 1:5 is quoted to emphasize the fact that God had foretold that Israel would refuse to believe the reality of what God Himself would work, though declared plainly to them. They might indeed wonder at the marvel of it, but with no faith in the living God, therefore having only the ominous prospect of perishing under the judgment of God.

Verse 42 is evidently more correctly translated in J.N.D’s version, “And as they went out they begged that these words might be spoken to them the ensuing sabbath.” Of course it would be Jews and proselytes in the synagogue, and Gentiles would not be aware of what had been spoken, but would surely hear about it before the next sabbath. The effect on many of the Jews and proselytes was so immediate as to cause them to follow Paul and Barnabas, and they would not likely keep silent as to what they had heard. Paul and Barnabas used the occasion to give them the spiritual help they needed, urging them to continue in the grace of God.

Paul’s first address at Antioch in Pisidia had awakened such interest that on the following sabbath day, not only Jews, but almost the whole city assembled to hear the Word of God. The power of God was manifestly behind this awakened interest, as the Jews should have discerned. Yet, when they saw the crowds present, they were filled with envy rather than with like concern to learn the truth of God. This selfish Jewish sectarianism blinded their minds to the preciousness of the grace of God, and through it they ignorantly sentenced themselves to a state of desolation. Selfishness always defeats its own ends. Opposing what Paul was speaking, they not only contradicted, but blasphemed (verse 45), which indicates their contempt for God Himself, so intent were they in maintaining their sectarian pride.

The words of Paul and Barnabas to them were therefore bold and decisive. Because Jews were the nation chosen by God, it was right and necessary that the Word of God should first be declared to them. But in rejecting that Word, they were judging themselves as being unworthy of everlasting life. They were choosing death. “Lo, we turn to the Gentiles” were solemn words that no doubt stirred the Jews to more bitter hostility. Of course some of them had been saved, but the many were opposed. Paul’s turning to the Gentiles was consistent with Old Testament scripture. He quotes Isa 49:6, the words of God to the Messiah, “I have set Thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth.” Certainly the Jews had nothing to reply to this, but their minds were set: they would not be changed by their own scriptures.

The grace of God wrought mightily in the Gentile audience: they were glad and glorified the Word of the Lord. The sovereign election of God is indicated here very decisively in the words, “as many as were ordained to eternal life believed.” The Word of God was making itself manifest and those who were elect of God responded. The entire region then was blessed with the publishing of the Word of God.

The Jews, refusing the gospel themselves, were determined also that it should not be preached to Gentiles. This is a sad indication of the perversity of man’s natural heart. For, despising the Gentiles as they did, why were they not glad that Gentiles were receiving what they considered poisonous doctrine? But they were moved by blind, unreasoning hatred toward the name of Jesus, for that very name was a challenge to their national pride. Cunningly they stir up devout and honorable women, not the lower classes; for women are more likely to become excited where religion is concerned, and to influence men. The chief men of the city were the special object of this influence. Of course the Jews could point to the fact that Paul and Barnabas had only newly arrived in the city and were causing unwanted commotion. Paul and Barnabas were expelled out of the city.

However, they left behind them many new believers. While they solemnly shook off the dust of their feet in leaving to go to Iconium, the disciples remaining there were filled with joy and with the Holy Spirit. Persecution could not take this away.

Fuente: Grant’s Commentary on the Bible

Acts 13

At this place commences the third of the parts into which commentators have considered this book divisible, viz., the narrative of the personal ministry of Paul. (See 8:1.)

Verse 1

Antioch. This city was now, for some time, one of the chief centres of influence and communication occupied by the Christians.–Had been brought up; in childhood.

Fuente: Abbott’s Illustrated New Testament

13:1 Now {1} there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with {a} Herod the tetrarch, and Saul.

(1) Paul with Barnabas is again the second time appointed apostle of the Gentiles, not of man, neither by man, but by an extraordinary commandment of the Holy Spirit.

(a) This was the same Antipas who put John the Baptist to death.

Fuente: Geneva Bible Notes

There were five prominent prophets and teachers in the Antioch church at this time. The Greek construction suggests that Barnabas, Simeon, and Lucius were prophets (forthtellers and perhaps foretellers), and Manaen and Saul were teachers (Scripture expositors). The particle te occurs before Barnabas and before Manaen in this list dividing the five men into two groups.

"A teacher’s ministry would involve a less-spontaneous declaration and preaching than that of the prophets, including instruction and the passing on to others of the received apostolic teaching (. . . 1Co 12:28-29; Eph 4:11). This was how the church taught its doctrine before the use of the books that later became a part of the NT." [Note: Bock, Acts, p. 439.]

Barnabas (cf. Act 4:36-37; Act 9:27; Act 11:22-30) seems to have been the leader among the prophets and teachers. The priority of his name in this list, as well as other references to his character qualities, suggests this. Simeon is a Jewish name, but this man’s nickname or family name, Niger, is Roman and implies that he was dark skinned, possibly from Africa. The Latin word niger means black. Some people think this Simeon was Simon of Cyrene (in North Africa), who carried Jesus’ cross (Luk 23:26). There is not enough information to prove or to disprove this theory. Lucius was a common Roman name; Luke was his Greek name. He was from North Africa (cf. Act 11:20). It seems unlikely that he was the Luke who wrote this book. Since Luke did not even identify himself by name as a member of Paul’s entourage, it is improbable that he would have recorded his own name here. Some scholars believe that this Luke was the writer, however. [Note: E.g., John Wenham, "The Identification of Luke," Evangelical Quarterly 63:1 (1991):32-38.] Herod the tetrarch refers to Herod Antipas who beheaded John the Baptist and tried Jesus (Mar 6:14-19; Luk 13:31-33; Luk 23:7-12). Saul was evidently the newcomer (cf. Act 7:58 to Act 8:3; Act 9:1-30; Act 11:25-30). This list of leaders shows that the church in Antioch was cosmopolitan and that God had gifted it with several speakers who exhorted and taught the believers.

"There in that little band there is exemplified the unifying influence of Christianity. Men from many lands and many backgrounds had discovered the secret of ’togetherness’ because they had discovered the secret of Christ." [Note: Barclay, p. 105.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)