Exegetical and Hermeneutical Commentary of Acts 13:16
Then Paul stood up, and beckoning with [his] hand said, Men of Israel, and ye that fear God, give audience.
16 41. Paul’s speech at Antioch
16. beckoning with his hand ] Cp. Act 12:17, where it is explained that the gesture is to procure silence.
Men of Israel, and ye that fear God ] The audience consisted of born Jews and proselytes as well as perhaps some Gentiles. See Act 13:42-43. When the audience and the subject and the end aimed at are so entirely in accord on all three occasions we cannot be surprised that the address of St Paul at Antioch partakes largely of the character and also of the language of those of St Peter at Pentecost and St Stephen in his defence. St Paul had heard the last of these, and the vision on the way to Damascus had taught him to speak with boldness on the truth of the resurrection.
Fuente: The Cambridge Bible for Schools and Colleges
Men of Israel – Jews. The design of this discourse of Paul was to introduce to them the doctrine that Jesus was the Messiah. To do this, he evinced his usual wisdom and address. To have commenced at once on this would have probably excited their prejudice and rage. He therefore pursued a train of argument which showed that he was a firm believer in the Scriptures; that he was acquainted with the history and promises of the Old Testament; and that he was not disposed to call in question the doctrines of their fathers. The passage which had been read had probably given occasion for him to pursue this train of thought. By going over, in a summary way, their history, and recounting the former dealings of God with them, he showed them that he believed the Scriptures; that a promise had been given of a Messiah; and that he had actually come according to the promise.
Ye that fear God – Probably proselytes of the gate, who had not yet been circumcised, but who had renounced idolatry, and were accustomed to worship with them in their synagogues.
Give audience – Hear.
Fuente: Albert Barnes’ Notes on the Bible
Verse 16. Men of Israel] Ye that are Jews by birth; and ye that fear God-ye that are proselytes to the Jewish religion. In this discourse Paul proves that Jesus Christ is the Messiah, sent from God, not only for the salvation of the Jews, but of the whole human race. And this he does, not with the rhetorician’s arts, but in a plain, simple detail of the history of Christ, and the most remarkable transactions of the people of God, which referred to his manifestation in the flesh. Rosenmuller.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Beckoning with his hand, to procure silence and attention, as Act 12:17.
And ye that fear God; besides the native Jews, the proselytes, and such out of all nations who left the idolatry of the Gentiles, and served the only true God, met together in the worship of God; these were the , spoken of Act 17:4. It shows also what they are to do that would hear the word of the Lord with profit; viz. to attend unto it in the fear of his name.
Fuente: English Annotations on the Holy Bible by Matthew Poole
Then Paul stood up,…. Not so much that he might be heard; or merely out of reverence and respect to the rulers, and the people; but to show that he accepted the invitation; as also in order to take his proper place in the synagogue, and sit down and teach, as was their custom:
and beckoning with his hand; to the people to be silent, and attend to what he had to say:
said, men of Israel; by whom are meant the proper Jews, the natural descendants of Jacob, whose name was Israel; this was accounted a very honourable character, and was a common form of address; see Ac 2:22
and ye that fear God; not as distinguishing some among the Israelites from the rest, as if there were some of them that did not fear God; for by these are meant, not Jews by birth, but proselytes, devout and religious men from among the Gentiles; who were proselyted to the Jewish religion, and attended with them in their synagogues on religious worship; and that there were such in this synagogue, is certain from Ac 13:43 and we find that sometimes the Jews distinguish the proselytes from the Israelites by this very character s: it is said, Ps 128:1
“blessed is everyone that feareth the Lord, that walketh in his ways; he does not say blessed are the Israelites, blessed are the priests, blessed are the Levites, but blessed is everyone that feareth the Lord; “these are the proselytes, for they fear the Lord”–of what proselyte is it “said blessed?” of the proselyte who is a proselyte of righteousness, and not of the Cuthites, of whom it is written, 2Ki 17:33 but of a proselyte who fears the Lord, and walks in his ways;”
so Ps 22:23 are interpreted by many Jewish writers t. Now to both these sort of persons, both to the proper Jews, and to the proselytes of righteousness, the apostle addresses himself, and desires they would give audience to what he had to say; which is as follows.
s Bemidbar Rabba, sect. 8. fol. 190. 4. t Midrash Tillim, Jarchi, & Aben Ezra, in loc.
Fuente: John Gill’s Exposition of the Entire Bible
Paul stood up ( ). The Jewish custom was to sit while speaking (Lu 4:20), but the Greek and Roman was to stand (Ac 17:22). It is possible as Lewin (Life of St. Paul, Vol. 1, p. 141) suggests that here Paul stepped upon the platform and then took his seat as he began to speak or he may have followed the Greek and Roman custom. Paul is the leader now and the more gifted speaker (Ac 14:12), so that he responds to the courteous invitation of the rulers.
Beckoning (). First aorist active participle of , old verb to shake down, a dramatic gesture for quiet and order like Peter in 12:17 and Paul on the steps of the tower of Antonia (21:40).
And ye that fear God ( ). Evidently large numbers of these Gentiles like Cornelius in Caesarea were present. They offered Paul a great opportunity for reaching the purely pagan Gentiles. This (verses 16-41) is the first full report of a sermon of Paul’s that Luke has preserved for us. He is now a practised preacher of the gospel that he began proclaiming at Damascus, that Jesus of Nazareth is the Messiah of promise and the Saviour of the whole world both Jew and Gentile if they will only believe on him and be saved. It is possible that Paul here based his sermon on the passages of the law and the prophets that had just been read. He uses two words from the LXX, one in verse 19 from De 1:31 (as a nursing-father bare he them), the reading of many old MSS. and the one preferred by the American Committee, the other in verse 17 from Isa 1:2 (exalted). At any rate it is clear that Paul spoke in Greek so that all could understand his sermon. He may have written out notes of this sermon afterwards for Luke. The keynotes of Paul’s theology as found in his Epistles appear in this sermon. It is interesting to observe the steady growth of Paul’s Christology as he faced the great problems of his day. Here we see Paul’s gospel for the Jews and the God-fearers (Gentiles friendly to the Jews).
Fuente: Robertson’s Word Pictures in the New Testament
Beckoning. See on ch. Act 12:17.
Men of Israel. See on ch. Act 3:12.
Fuente: Vincent’s Word Studies in the New Testament
1) “Then Paul stood up,” (anastas de Paulos) “Then Paul arose,” stood to his feet respectfully, in the synagogue of Pisidia where he was that day, to preach one of his greatest messages of his ministry, a powerful oration, Act 13:16-41.
2) “And beckoning with his hand said,” (kai kataseisas te cheiri) “And beckoning (gesturing) with his hand he said,” spoke as follows, as an orator while gesturing, as Peter did, Act 12:17; As Alexander did, Act 19:33; and as Paul did again, Act 21:40.
3) “Men of Israel,” (andres Israelitai) “Ye responsible men, Jews by birth, Israelites;” Until this point of time, on their first missionary journey, Paul and Barnabas had preached “to the Jew first,” Act 13:5; Act 13:14-15; Rom 1:16; Rom 2:9-10; Rom 3:1-2. It was about one week later in this same city of Pisidia that Paul and Barnabas turned to the Gentiles, Act 13:46-49.
4) “And ye that fear God,” (kai hoi phoboukenoi ton theon akousate) “Even (especially) those who fear God continually,” Act 10:35; you all who are devout, have respect for His existence and His law, who want to understand it, know more about it, Act 13:26; Ecc 12:13; They had been taught from youth to “fear God,” Deu 6:2; Deu 10:12; Psa 19:9; Mat 10:28.
5) “Give audience,” (akousate) “You all give audience, earnest attention for the moment, to the Word of God and exhortations for their salvation, Deu 18:15; Deu 18:19; Act 2:22-23; Paul sought not their mere hearing him, but hearing the Word of God concerning offered or promised redemption thru Jesus Christ; For faith comes by hearing, Rom 10:17; Luk 14:35.
Fuente: Garner-Howes Baptist Commentary
16. We must note the state of this sermon, lest we think that he uttered words in vain. Paul seemeth, indeed, to begin even at the very first beginning, but he speaketh nothing but that which is most convenient for the present purpose. His purpose is to bring the Jews unto the faith of Christ; and that he may the better do this, it is needful to declare that they excel other nations in this one thing, because the Savior was promised them, whose kingdom is their principal and only felicity. This is, therefore, Paul’s beginning, that whereas they were chosen in times past to be the peculiar people of God; whereas they had so many benefits bestowed upon them from time to time, though they showed themselves most unworthy, this did depend upon the promise of the Messiah, and did tend to that end, that God might govern them by the hand of the Messiah; and that therefore they have nothing whereof they may boast, unless they be gathered under their Head; yea, that unless they receive him when he is offered, the covenant of life which God had made with their fathers shall be void, and the adoption shall be frustrate. This is the drift of the first part of the sermon: that this is the principal point of the law and the foundation of God’s covenant, that they have Christ for their Captain and Governor, that he may restore all things among them; that without him religion cannot stand, and that they shall be most miserable without him. Thence Paul passeth unto another member, that Jesus, whom he preacheth, is Christ indeed, through whom salvation is offered to the people; also he declareth the means of the redemption purchased by him. Furthermore, he intreateth of his power and office, that they may know what good things they ought to hope for at his hands. The conclusion containeth a chiding; for he threateneth to them horrible judgment, if they refuse the author of salvation, who offereth himself, even of his own accord, whom earnestly to desire the law and prophets provoke. This is, in a manner, the sum; now let us discuss every point by itself.
Men and brethren. Because Paul knew that there were many bastardly sons of Abraham, or such as were grown out of kind, (798) he calleth the Jews to whom he speaketh by a double name. First, he calleth them brethren, having respect unto common kindred, notwithstanding he showeth therewithal that they shall be true Israelites if they fear God, and that even then they are likewise true hearers, because “the fear of the Lord is the beginning of wisdom.” In like sort he maketh the faithful attentive, and purchaseth audience among them, as if he should say, Seeing many boast that they are sons of Abraham, who were unworthy of such honor, show yourselves to be no bastardly seed. Let us learn by this that it is not a fault common to one age only, that good and sincere worshippers being mixed with hypocrites, have the name of the Church common among them. But we must have a great care hereof, that we be indeed that which we are called; which thing the true fear of Almighty God will bring to pass, and not the external profession alone.
(798) “ Degeneres,” degenerate.
Fuente: Calvin’s Complete Commentary
(16) Beckoning with his hand.The gesture was rather that of one who waves his hand to command silence and attention than what we commonly describe as beckoning. (Comp. Act. 12:17.) The graphic touch of description would seem to indicate, as does the full report of the speech, that they came in the first instance from one who had been present. A like touch is found again in connection with St. Paul in Act. 21:40. It was, probably, like the fixing of the eye, in Act. 13:9, just one of the personal characteristics on which the painter-historian loved to dwell. We may assume, as almost certain, that throughout this journey St. Paul used Greek as the common medium of intercourse. The verbal coincidences in Act. 13:17-18, already referred to in the Note on Act. 13:15, make it, in this instance, absolutely certain.
Men of Israel, and ye that fear God.The latter phrase denotes, as in Act. 10:2; Act. 10:22, those who, though in the synagogue, were of heathen origin, and had not become proselytes in the full sense of the term, but were known as the so-called proselytes of the gate.
Give audience.Literally, hear ye. The English phrase may be noted as an example of the use of the word audience, which has since been applied to the persons who hear, in the old abstract sense of the act of hearing.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
3. Paul’s Missionary Argument at Pisidian Antioch , Act 13:16-41 .
Luke here at length furnishes a first specimen of Paul’s preaching, enabling us to judge by what methods Paul proclaimed to these provincial Jews that their long expected Messiah had come, and that upon him they must rely for eternal salvation.
1 . In 16-23 he gives a preparatory rehearsal of the main points of Israel’s Old Testament history from Abraham to David, as the Messiah’s progenitor. This furnishes the historic grounding for Jesus. 2. In 24, 25 he grounds the same Jesus upon John the Baptist. 3. We have, 26-31, the Jesus-history given, presenting him as rejected indeed by Jerusalem, but predicted by the prophets, and, when slain by Pilate, raised from the dead by God, as attested by chosen witnesses. Thus the Jesus-history is embedded in the Israel-history. 4. Glad tidings, therefore, (32-37,) does the orator bring, that God’s Messianic promise is fulfilled, as prophesied of old, in the birth of God’s Son, and in his miraculous resurrection as the Holy One above all corruption. 5. A proclamation (38-41) of the joyful conclusion, an era of sin forgiven with a power unknown heretofore to Moses’ law: yet with the sad finale of perdition to all rejecters. Thus we have the skilful Christian argument by which the crucified Jesus is installed and incorporated into the divine history of Israel as her true Messiah, and her only Redeemer from sin and perdition.
Fuente: Whedon’s Commentary on the Old and New Testaments
1. Jesus grounded in Old Testament history , Act 13:16-23 .
16. Paul stood up The first presentation of Paul, the Christian orator.
Beckoning with his hand Waving down his hand, as if solemnly invoking their attention. It expresses in majestic action what give audience does in majestic words.
Ye that fear God That is, Gentiles who conscientiously adore the only true God. He thus addresses both classes of men, the men of Israel and the Gentile proselytes, and all conscientious believers in monotheism.
Give audience Thrice does he, in the train of this address, make a similar solemn invitation, namely, besides this at Act 13:26; Act 13:38. To such history as follows the Israelite never tired of listening, being their old ancestral story. To it the Gentile proselyte ever listened, as revealing a scene of novelty and wonder.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And Paul stood up, and beckoning with the hand said, “Men of Israel, and you who fear God, listen.” ’
Often the address would be given seated, especially if it was an exposition of the passage read. But Paul’s rising would not be seen as unusual, and regularly occurred elsewhere. It would be an indication of the emphasis that he wanted to put on his message, something that he also confirmed with a gesture of his hand, and his strong plea to them to take notice (which he will also repeat at the end). It possibly also indicated that it was not just to be an exposition of the reading.
‘Men of Israel, and you who fear God.’ Both Jews, and Gentile God-fearers, were present and he was equally addressing both.
Fuente: Commentary Series on the Bible by Peter Pett
Paul begins his discourse:
v. 16. Then Paul stood up, and beckoning with his hand, said, Men of Israel, and ye that fear God, give audience.
v. 17. the God of this people of Israel chose our fathers, and exalted the people when they dwelt as strangers in the land of Egypt, and with an high arm brought He them out of it.
v. 18. And about the time of forty years suffered He their manners in the wilderness.
v. 19. And when He had destroyed seven nations in the land of Chanaan, He divided their land to them by lot.
v. 20. And after that He gave unto them judges about the space of four hundred and fifty years, until Samuel, the prophet.
v. 21. And afterward they desired a king; and God gave unto them Saul, the son of Cis, a man of the tribe of Benjamin, by the space of forty years.
v. 22. And when He had removed him, he raised up unto them David to be their king, to whom also He gave testimony and said, I have found David, the son of Jesse, a man after Mine own heart, which shall fulfill all My will. Whether the invitation came to Paul with or without his seeking, he at once made use of it. Arising and holding out his hand in a gesture inviting attention, he addressed his hearers as men of Israel and those that feared God. The many references to the history of the children of Israel, which are found also in the sermons of Peter, but especially in that of Stephen, would interest not only the Jews, but prove highly instructive to the proselytes and strangers present as well. There is a certain amount of appeal to the national pride of the people, for it was the God of this nation of Israel that chose their fathers as His own from among all nations of the world. By His blessing they increased not only in numbers, but in strength and power as well, while they were strangers in the land of Egypt. With uplifted arm, then, by the application of His almighty strength, He led them forth from the land of Egypt For forty years, out in the wilderness, He surrounded and bore them with solicitous care in spite of all their ingratitude. In the land of Canaan, to which the Lord brought the children of Israel, He destroyed utterly seven heathen nations before them, the Girgashites, the Amorites, the Hittites, the Perizzites, the Canaanites, the Hivites, and the Jebusites, Exo 23:23; Jos 3:10, dividing the land to the conquerors by lot. A space of some four hundred and fifty years, counting from the arrival of the people in Canaan to the final subjugation of the heathen nations at the time of David, was needed to carry out this command of the Lord. The last and most renowned of the judges was Samuel, the prophet. When Samuel had grown old, the people demanded of him a king, and God gave them Saul, the son of Kis, who reigned for forty years. But Saul did not bring his people the promised salvation, it being necessary for God to remove or depose him from the throne, 1Sa 15:16; Dan 2:21. But after Saul’s removal the throne was given to David, whom God raised up from the lowly in the land, and of whom He bears witness that He found David, the son of Jesse, to be a man according to His own heart, willing and able to perform all His will. In ascribing these words to God, Paul bears witness to the inspiration of the Old Testament, for his words, instead of being a quotation of one single passage, are a compilation from several verses, Psa 89:20 and 1Sa 13:14. The testimony of the Old Testament, in all its parts, is true, since the Lord spoke through His servants.
Fuente: The Popular Commentary on the Bible by Kretzmann
Act 13:16. Men of Israel, and ye that fear God, This discourse seems chiefly intended to illustrate the divine oeconomy in opening the gospel gradually, and preparing the Jews by temporal mercies, for others of a yet more important nature. The apostle, in consequence of this, had a very good opportunity of shewing his acquaintancewiththeirscriptures,whichitiswell known they esteemed as the highest part of literature. The expression, ye that fear God, is ambiguous, and would best suit those who had, by embracing the Jewish religion, entered into covenant with the true God; yet so, as not to exclude any others, in whom a filial reverence for the Divine Being was a governing principle.
Fuente: Commentary on the Holy Bible by Thomas Coke
Act 13:16 . . ] See on Act 12:17 .
. . ] is here, as the distinction from requires, the formal designation of the proselytes of the gate , who, without becoming actual by circumcision, were yet worshippers of Jehovah , and attenders at the synagogues (where they had their particular seats). Comp. Act 13:43 ; Act 13:49 ; Act 17:4 ; Act 17:17 ; Act 16:14 ; Act 18:7 . Against the unfavourable judgment, which the following speech has met with from Schneckenburger, Baur, and Zeller, namely, that it is only an echo of the speeches of Peter and Stephen , a free production of the narrator, we may urge as a circumstance particularly to be observed, that this speech is directed to those who were still non-believers (not, like the Epistles of the apostle, to Christians), and accordingly does not find in the Epistles any exactly corresponding standard with which to compare it; that, further, nothing un-Pauline occurs either in its contents or form, on the contrary, the Pauline fundamental dogma of justification (Act 13:38 ff. do not contain a mere “timid allusion” to it, as Zeller thinks, p. 327) forms its important concluding main point; [8] and the Pauline delicacy, prudence, and wisdom of teaching are displayed in its entire plan and execution; that, in particular, the historical introduction, although it may not have originated without some influence from Stephen’s speech, and the latter may have, by the editing, been rendered still more similar, yet presents nothing which could not have been spoken by Paul, as the speech of Stephen was known to the apostle and must have made an indelible impression on him; and that the use of Psa 16 (comp. Act 2:25 ff.), as a witness for the resurrection of Jesus, was as natural to Paul as it was to Peter, as, indeed, to Paul also Christ rose (1Co 15:4 ). The reasons, therefore, adduced against its originality in the main are not sufficient, although, especially amidst our ignorance of the document from which the speech thus edited is taken, a more complete assertion of an originality, which is at all events only indirect, cannot be made good. [9]
[8] In opposition to Baur’s opinion (I. p. 117, Exo 2 ), that the author, after he had long enough made the Apostle Paul speak in a Petrine manner, felt that he must now add something specifically Pauline!
[9]
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
16 Then Paul stood up, and beckoning with his hand said, Men of Israel, and ye that fear God, give audience.
Ver. 16. And ye that fear God ] This is the proper character of an Israelite indeed.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
16. . ] As was his practice; see ch. Act 21:40 . See also , ch. Act 26:1 .
On the character, &c. of Paul’s speeches reported in the Acts, see Prolegg. i. 13; ii. 17.
The contents of this speech ( Act 13:16-41 ) may be thus arranged: I. Recapitulation of God’s ancient deliverances of His people and mercies towards them, ending with His crowning mercy, the sending of the Deliverer and promised Son of David ( Act 13:16-25 ). II. The history of the rejection of Jesus by the Jews, and of God’s fulfilment of His promise by raising Him from the dead ( Act 13:26-37 ). III. The personal application of this to all present, the announcement to them of justification by faith in Jesus, and solemn warning against the rejection of Him ( Act 13:38-41 ). It is in the last degree unsafe to argue, as Wordsworth has done, that, because Strabo asserts the language of the Pisidians to have been neither Greek nor Lydian, St. Paul must have spoken to them by virtue of his miraculous gift of tongues. To the question put by Wordsw., “In what language did St. Paul preach in Pisidia?” we may reply, seeing that he preached in the synagogue after the reading of the law and prophets, “In the same language as that in which the law and prophets had just been read.”
. . . ] The (uncircumcised) proselytes of the gate; not excluding even such pious Gentiles, not proselytes in any sense, who might be present. The speech, from the beginning and throughout, is universal in its application, embracing Jews and Gentiles.
Fuente: Henry Alford’s Greek Testament
Act 13:16 . , see above on Act 12:17 , and cf. Act 19:33 , Act 21:40 (Act 26:1 ), “made a gesture with his hand,” a gesture common to orators, “nam hoc gestu olim verba facturi pro contione silentium exigebant,” and here a graphic touch quite characteristic of Acts. The speech which follows may well have remained in the memory, or possibly may have found a place in the manuscript diary of one of Paul’s hearers (Ramsay, St. Paul , p. 100), or St. Paul may himself have furnished St. Luke with an outline of it, for the main sections, as Ewald suggested, may have formed part of the Apostle’s regular mode of addressing similar audiences; and if not St. Paul himself, yet one of those who are described as , Act 13:13 (Zckler), may have supplied the information. On the other hand it is maintained that the speech in its present form is a free composition of the author of Acts, since it is so similar to the early addresses of St. Peter, or to the defence made by St. Stephen, and that St. Luke wished to illustrate St. Paul’s method of proclaiming the Messianic salvation to Jews. But considering the audience and the occasion, it is difficult to see how St. Paul could have avoided touching upon points similar to those which had claimed the attention of a St. Peter or a St. Stephen: “non poterat multum differre vel a Petri orationibus, vel a defensione Stephani hc igitur non magis in Paulum cadunt quam in quemvis novae salutis praeconem” (Blass), while at the same time it is quite possible to press this similarity too far and to ignore the points which are confessedly characteristic of St. Paul, cf., e.g. , Act 13:38-39 (Bethge, Die Paulinischen Reden der Apostelgeschichte , pp. 19 22; Zckler, Apostelgeschichte , pp. 244, 245; Lechler, Das Apostolische Zeitalter , p. 272; Hilgenfeld, Zeitschrift fr wissenschaft. Theol. , i., p. 46 (1896)); see further, Farrar, St. Paul , i., p. 369, note, and Alford references for the several Pauline expressions, and the remarkable list of parallels drawn out recently by Ramsay between the speech at Pisidian Antioch and the thoughts and phrases of the Epistle to the Galatians, Expositor , December, 1898 (see below on pp. 295, 297); also Nsgen’s list of Pauline expressions, Apostelgeschichte , p. 53, in this and in other speeches in Acts. ., cf. Act 2:22 , Act 3:12 , Act 5:35 , a mode of address fitly chosen as in harmony with the references to the history of Israel which were to follow. . , cf. Act 10:2 , Act 13:43 ; Act 13:50 , Act 16:14 , etc.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Act 13:16-25
16″Men of Israel, and you who fear God, listen: 17’The God of this people Israel chose our fathers and made the people great during their stay in the land of Egypt, and with an uplifted arm He led them out from it. 18For a period of about forty years He put up with them in the wilderness. 19When He had destroyed seven nations in the land of Canaan, He distributed their land as an inheritanceall of which took about four hundred and fifty years. 20After these things He gave them judges until Samuel the prophet. 21Then they asked for a king, and God gave them Saul the son of Kish, a man of the tribe of Benjamin, for forty years. 22After He had removed him, He raised up David to be their king, concerning whom He also testified and said, “I have found David the son of Jesse, a man after My heart, who will do all My will.” 23From the descendants of this man, according to promise, God has brought to Israel a Savior, Jesus, 24after John had proclaimed before His coming a baptism of repentance to all the people of Israel. 25And while John was completing his course, he kept saying, ‘What do you suppose that I am? I am not He. But behold, one is coming after me the sandals of whose feet I am not worthy to untie.'”
Act 13:16 b “Men of Israel, and you who fear God, listen” There were two groups present, Jews and Gentile “God-fearers” (cf. Act 13:26; Act 10:2; Act 10:22; Act 10:35). This sermon is very similar to Stephen’s sermon of Acts 7. In many ways Paul was deeply influenced by Stephen’s understanding of the OT and the gospel.
Act 13:17 Paul began his review of OT history with the call of the Patriarchs (Abraham, Isaac, and Jacob in Genesis) and the captivity and deliverance from Egypt (Exodus-Deuteronomy).
“with an uplifted arm He led them out” This is typical OT imagery (cf. LXX Exodus 6; Exodus 1, 6) of YHWH in physical terms. It is similar to the anthropomorphic phrase, “His right arm.” The Bible speaks of God in human vocabulary (i.e., anthropomorphism) even though He is an eternal, non-physical, all pervasive Spirit. These biblical analogies are the source of many misunderstandings and literal overstatements. The Bible speaks of God in analogy, metaphor, and negation. God is far greater than fallen, time-bound, earth-bound humans can comprehend or express! See Special Topic at Act 2:33.
Act 13:18 “For a period of about forty years He put up with them in the wilderness” This reflects Deu 1:31 and could be translated “fed as a nurse” (cf. MSS A, C). This reflects the OT books of Exodus and Numbers.
The term “forty” is often a round number. Literally the time from Horeb to Shittim was thirty-eight years with a two year period at Horeb (Sinai). See Special Topic at Act 1:3.
Act 13:19 “destroyed seven nations” The nations of Palestine can be characterized in several ways.
1. collective terms, Canaanite (i.e., lowlander, cf. Gen 10:18-29; Jdg 1:1) or Amorite (i.e., highlander, cf. Gen 15:16)
2. two nations (Canaanites, Perizzites, cf. Gen 13:7; Gen 34:30; Jdg 1:4-5)
3. three nations (Hivites, Canaanites, Hittites, cf. Exo 23:28)
4. six nations (Canaanite, Hittite, Amorite, Perizzite, Hivite, Jebusite, cf. Exo 3:8; Exo 3:17; Exo 33:2; Exo 34:11; Deu 20:17; Jos 9:1; Jos 12:8)
5. seven nations (Hittites, Girgashites, Amorites, Canaanites, Perizzites, Hivites, Jebusites, cf. Deu 7:1; Jos 3:10; Jos 24:11)
6. ten nations (Kenites, Kenizzites, Kadmonites, Hittites, Perizzites, Rephaim, Amonites, Canaanites, Girgashites, Jebusites, cf. Gen 15:19-21)
SPECIAL TOPIC: PRE-ISRAELITE INHABITANTS OF PALESTINE
“an inheritance” The triple compound term kata + klros + nem is common in the Septuagint, but is used only here in the NT (other texts have kata + klros + didmi). It implies the casting of lots as a means of dividing the Promised Land among the tribes (cf. Joshua 13-19). The word klros is where we get the English word “clergy,” but in the NT it always refers to the body of believers, not an elite group!
“four hundred and fifty years” This number seems to be arrived at by:
1. 400 year bondage in Egypt (cf. Gen 15:13)
2. 40 year wilderness wandering period (cf. Exo 16:35; Num 14:33-34; Num 32:13)
3. 7-10 year conquest (cf. Jos 14:7; Jos 14:10)
The Textus Receptus (KJV) moves the number to Act 13:20 and seems to involve the Judges (following Josephus, Antiq. 8.3.1), but this wording is not in the older and better uncial Greek manuscripts (cf. , A, B, C), which fits better with 1Ki 6:1 dating. The dash found in the NASB is to accentuate the proper place of the number.
Act 13:20 This refers to the period from the book of Judges through 1 Samuel 7.
Act 13:21 This refers to 1 Samuel 8-10.
“for forty years” This time phrase is not found in the OT unless the OT manuscript problem connected to 1Sa 13:1 includes “forty” (NIV). Josephus, Antiq. 6.14.9 also mentions that Saul reigned “forty” years. The Septuagint just omits the entire sentence and starts with 1Sa 3:2. “Forty” was obviously a rabbinical tradition.
Act 13:22 “I have found David the son of Jesse, a man after My heart” This is not a direct quote from the OT but it seems to be a combination of Psa 89:20 and 1Sa 13:14. It needs to be remembered that this sermon by Paul follows the basic pattern of Stephen’s historical rendition in Acts 7. That David can be called a man after God’s heart, when he was such a notorious sinner (cf. Psalms 32, 51; 2 Samuel 11), is a great encouragement to all believers.
This combination quote implies several things.
1. This was a standard practice with the rabbis, which explains many of the unusual OT quotes in the NT.
2. This was already a part of Christian catechism. Paul often quotes from early Christian hymns and possibly other literature.
3. This quote is unique to Paul and shows that Luke must have gotten his summary of this first recorded message of Paul in Acts from Paul himself.
NASB, NKJV”who will do all My will”
NRSV”who will carry out all my wishes”
TEV”who will do all I want him to do”
NJB”who will perform my entire will”
This verse is a combination OT allusion. This part of the sentence is not in the OT passages. In the OT context Saul was disobedient and rejected. But David’s life also had disobedience. God works with imperfect humans to accomplish His redemptive plan.
Act 13:23 This is parallel to Act 7:52. It points back to all the OT promises.
1. a redemption through the seed of a woman, Gen 3:15
2. a ruler from Judah, Gen 49:10
3. a coming leader like Moses, the Prophet, Deu 18:15; Deu 18:18
4. a leader from David, 2 Samuel 7; Psa 132:11; Isa 11:1; Isa 11:10; Mat 1:1
5. a suffering servant, Isa 52:13 to Isa 53:12
6. a savior, Luk 2:11; Mat 1:21; Joh 1:29; Joh 4:42; Act 5:31
For #Luke 4 is prominent (cf. Luk 1:32; Luk 1:69; Luk 2:4; Luk 3:31; Act 2:29-31; Act 13:22-23). The Messiah would be of Jesse’s line (cf. Isa 9:7; Isa 11:1; Isa 11:10; Isa 16:5).
Act 13:24 John the Baptist’s ministry and message is described in Mar 1:1-8; Mat 3:1-11; Luk 3:2-17; Joh 1:6-8; Joh 1:19-28. John fulfilled the prophecies of Mat 3:1; Mat 4:5-6. His preaching of repentance also set the pattern for Jesus’ early preaching (cf. Mat 4:17; Mar 1:14-15).
John spoke of a Coming One, greater than himself (cf. Mat 3:11; Mar 1:7; Luk 3:16; Joh 1:27; Joh 1:30; Act 13:25).
Act 13:25 “while John was completing his course” God had a specific task for John to perform. John’s public ministry only lasted eighteen months. But, what a year and a half it was, filled with the Spirit’s power and preparing the way for the Messiah.
Paul knew the OT from his youth in synagogue school and his training as a rabbi under Gamaliel in Jerusalem. He heard the gospel
1. from Stephen
2. from believers he persecuted
3. by a special vision from Jesus
4. from a believing Jewish layman from Damascus
5. by Jesus in Arabia
6. when he visited with the other Apostles
He tries to quote Jesus’ whenever he can on a subject. Here he quotes the Gospel accounts of His life
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Paul. Prom this time Paul takes precedence of Barnabas.
stood up, &c. = having risen up, and beckoned.
stood up. Greek. anistemi. App-178.
beckoning. See note on Act 12:17.
Men of Israel = Men, Israelites. See note on Act 1:11.
ye that fear God. Compare Act 13:26; Act 10:2, Act 10:22, Act 10:35. Luk 1:50; Luk 12:5; Luk 23:40. Rev 11:18; Rev 14:7; Rev 15:4; Rev 19:5. Psa 61:5, &c.
Fuente: Companion Bible Notes, Appendices and Graphics
16. . ] As was his practice; see ch. Act 21:40. See also , ch. Act 26:1.
On the character, &c. of Pauls speeches reported in the Acts, see Prolegg. i. 13; ii. 17.
The contents of this speech (Act 13:16-41) may be thus arranged: I. Recapitulation of Gods ancient deliverances of His people and mercies towards them, ending with His crowning mercy, the sending of the Deliverer and promised Son of David (Act 13:16-25). II. The history of the rejection of Jesus by the Jews, and of Gods fulfilment of His promise by raising Him from the dead (Act 13:26-37). III. The personal application of this to all present,-the announcement to them of justification by faith in Jesus, and solemn warning against the rejection of Him (Act 13:38-41). It is in the last degree unsafe to argue, as Wordsworth has done, that, because Strabo asserts the language of the Pisidians to have been neither Greek nor Lydian, St. Paul must have spoken to them by virtue of his miraculous gift of tongues. To the question put by Wordsw., In what language did St. Paul preach in Pisidia? we may reply, seeing that he preached in the synagogue after the reading of the law and prophets, In the same language as that in which the law and prophets had just been read.
. . .] The (uncircumcised) proselytes of the gate; not excluding even such pious Gentiles, not proselytes in any sense, who might be present. The speech, from the beginning and throughout, is universal in its application, embracing Jews and Gentiles.
Fuente: The Greek Testament
Act 13:16. , having made a motion with his hand) lest even his first words should not be heard.-, men) The appellation recurs in Act 13:26; Act 13:38.- , ye who fear God) These were proselytes, not to the exclusion of the Gentiles: comp. Act 13:17; Act 13:26; Act 13:43; Act 14:1.
Fuente: Gnomon of the New Testament
beckoning: Act 12:17, Act 19:33, Act 21:40
Men: Act 13:26, Act 2:22, Act 3:12
and ye: Act 13:42, Act 13:43, Act 13:46, Act 10:2, Act 10:35, 1Ki 8:40, Psa 67:7, Psa 85:9, Psa 135:20, Luk 1:50, Luk 23:40
give: Act 2:14, Act 22:1, Act 22:22, Deu 32:46, Deu 32:47, Psa 49:1-3, Psa 78:1, Psa 78:2, Mic 3:8, Mic 3:9, Mat 11:15, Rev 2:7, Rev 2:11, Rev 2:17, Rev 2:29
Reciprocal: Joh 13:24 – beckoned Act 17:17 – devout Act 24:10 – had
Fuente: The Treasury of Scripture Knowledge
6
Act 13:16. Paul stood up according to the custom in that community for public speakers. Beckoning with his hand was a gesture as an invitation or request for the people to give their attention to him. Ye that fear God was not said in flattery, but was an honest comment based on the fact that they were at that place for the purpose of hearing the reading of the law of God.
Fuente: Combined Bible Commentary
Act 13:16. Men of Israel, and ye that fear God. Men of Israel,that is, the Jews and proselytes worshipping in the congregation. Those that fear God included those Gentile natives of Pisidia and strangers who had given up idol- worship, and who worshipped the God of Israel, without, however, being circumcised. They are usually termed proselytes of the gate.
Fuente: A Popular Commentary on the New Testament
This latter part of the chapter containeth an historical and practical sermon, preached by St. Paul at the request of the rulers of the synagogue.
Where observe, 1. His prologue or preface, in which he craves their careful attention: withal intimating, that none of them would attend but only such as truly feared God; Men of Israel, and ye that fear God, give audience. That is the proper character of a right attentive hearer.
Observe, 2. The narrative which the apostle gives of the many divine favours, benefits, and blessings, which the Lord bestowed of old upon Israel his people; namely, his free election and chusing them before all nations; his wonderful deliverance of them out of Egypt; his great indulgence towards them for forty years in the wilderness, as a mother bears with a child’s forwardness and stubbornness; and his constituting a form of government for them under the judges first, and king afterwards, particularly Saul and David; who is described first by his conformity to the nature of God; he was a man after his own heart.
Secondly, By his conformity to the will of God; He shall fulfill all my will.
Having thus ended the historical part, he next begins the practial part of his discourse; and lays down this grand proposition, That Jesus is the Christ and Saviour of the world.
This assertion he defends and proves, 1. From his stock and family according to the flesh, foretold by God.
2. From the testimony of John the Baptist his forerunner, Of David’s seed hath God, according to his promise, raised unto Israel a Saviour, when John had first preached the baptism of repentance. After this he makes a close application of the whole to them: Men and brethren, to you is the word of this salvation sent.
Learn thence, That the gospel is the doctrine or word of salvation sent by God unto a lost world. The gospel is a message of glad tidings; the glad tidings which the gospel brings, is salvation: and the way and manner how the gospel brings salvation , is threefold;
1. By way of patefaction and discovery; the gospel makes a discovery of salvation exclusively to any other way; no angel in heaven could have discovered it, if God had not first declared it in and by the gospel.
2. By way of tender and offer: Oh this joyful message of salvation is sent to every man’s door! free grace falls upon its knees, and begs of every sinner to accept it.
3. By way of efficacy and power. The gospel brings with it a convincing and converting power, to put men into a state of salvation; and hath also an establishing and confirming power, to preserve them in that estate.
Blessed be God, that to us, even to every one of us, is the word of this salvation sent. What monsters then are they who are enemies to the preaching of the gospel? they are enemies to our salvation: The only way to heaven is by Christ, the only way to Christ is by faith, and the only way to faith is by the word. It cometh by hearing.
Fuente: Expository Notes with Practical Observations on the New Testament
Act 13:16. Then Paul stood up, and beckoning with, or waving, his hand To render the audience more attentive; said, Men of Israel, and ye that fear God Whether proselytes or heathen; give audience This expression, Ye that fear God, seems best to suit those who, by embracing the Jewish religion, had entered into covenant with the true God, yet so as also to include any others in whom a filial reverence for the Divine Being was a governing principle. The discourse which the apostle now delivered, seems to have been chiefly intended to illustrate the divine economy, in opening the gospel gradually, and preparing the Jews, by temporal mercies, for others of a more important nature. He had thus a good opportunity of showing his acquaintance with their Scriptures, (which they esteemed the highest part of literature,) and thereby of better engaging their attention. His sermon, which seems to be given us at large, is particularly worthy of our consideration, as being an example of his manner of preaching in all the synagogues, and of the arguments which he used for convincing the Jews and proselytes that Jesus was the Messiah, or Christ, foretold by David, in the second Psalm. See on Act 17:2, &c.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
16. To this invitation Paul responded, by immediately arising and addressing the audience. It need not be supposed, in order to account for the leadership which he now assumes, that he had laid formal claim to superiority over Barnabas; for when two men, of generous spirit, are co-operating together under trying circumstances, he who possesses the greater courage and promptness will eventually assume the foremost position, even without a special agreement to that effect. Such was the constant danger and embarrassment of the two missionaries, that the question was, who is willing to go forward, rather than, who has the right to be heard first. Paul’s manner, in arising to open the gospel message among these strangers, was bold and commanding. It is thus described by Luke: (16) “Then Paul stood up, and beckoning with his hand, said, Men of Israel, and ye who fear God, give audience.” This gesture, described as beckoning with the hand, was characteristic of Paul’s manner, as well shall have occasion to observe frequently hereafter, and was well calculated to arrest the attention of an audience. It is the manner of one who knows what he is about to say, and feels confident of its importance.
Besides the Jewish audience present, Paul addressed a number of Gentiles, such as were in the habit of attending Jewish worship in almost every Gentile city, and many of whom, like Cornelius, had learned to worship the true God. He distinguishes the two classes, by addressing the former as “Men of Israel,” and the latter, as “Ye who fear God.”
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 16
Beckoning; gesturing.
Fuente: Abbott’s Illustrated New Testament
13:16 {8} Then Paul stood up, and beckoning with [his] hand said, Men of Israel, and ye that fear God, give audience.
(8) God bestowed many wonderful benefits upon his chosen Israel, but especially this, that he promised them the everlasting redeemer.
Fuente: Geneva Bible Notes
Paul’s synagogue sermon in Antioch of Pisidia 13:16-41
Luke recorded three of Paul’s evangelistic messages to unbelievers: here in Pisidian Antioch, in Lystra (Act 14:15-17), and in Athens (Act 17:22-31). This is the longest of the three, though Luke quite certainly condensed all of them. This one takes most people less than a minute to read.
"He [Paul] may have written out notes of this sermon afterwards for Luke. The keynotes of Paul’s theology as found in his Epistles appear in this sermon." [Note: Robertson, 3:187.]
This sermon is very similar to Peter’s sermon in Act 2:14-40 and Stephen’s in Act 7:2-53. [Note: For comparison with two other important initiation speeches, namely, Jesus’ in Luke 4:18-21 and Peter’s in Acts 2, see Tannehill, 2:160-62; or Witherington, p. 408. For comparison of this address with Stephen’s, see Rackham, pp. 208-9.] It contains three parts marked off by three occurrences of direct address: preparation for the coming of Messiah (Act 13:16-25), the rejection, crucifixion, and resurrection of Messiah (Act 13:26-37), and the application and appeal (Act 13:38-41). [Note: Toussiant, "Acts," p. 389.]
"The variety in these missionary sermons and the speeches of Christians on trial before Jewish and Roman bodies is no doubt meant to illustrate the different ways in which the gospel was presented to different groups of people, Jews and Greeks, cultured and uncultured, and it is hard to resist the impression that the sermons are presented as models for Luke’s readers to use in their own evangelism." [Note: Marshall, The Acts . . ., p. 33.]
Luke probably recorded this address to help us see how Paul preached to people who knew the Hebrew Scriptures. [Note: See also David A. deSilva, "Paul’s Sermon in Antioch of Pisidia," Bibliotheca Sacra 151:601 (January-March 1994):32-49.]
"Speeches in Acts are differentiated less with reference to the speakers than with reference to the audience." [Note: Barrett, p. 623.]
Since this speech is carefully crafted to be persuasive to a Diaspora Jewish audience, it not only has the form of deliberative rhetoric but it reflects the patterns of early Jewish augumentation." [Note: Witherington, p. 408.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Paul stood up and motioned with his hand, both gestures typical of synagogue exhortations. He addressed his Jewish hearers as "Men of Israel," and he called the Gentile God-fearers who were present "you who fear God."