Exegetical and Hermeneutical Commentary of Acts 13:15
And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, [Ye] men [and] brethren, if ye have any word of exhortation for the people, say on.
15. And after the reading of the law and the prophets ] For the better understanding of what was here done, and also at the time when our Lord “stood up for to read” in the synagogue at Nazareth (Luk 4:16), it seems worth while to give a somewhat detailed account of the manner in which the Law and the Prophets are read by the Jews [3] .
[3] See Excursus at the end of the Chapter.
the rulers of the synagogue sent unto them ] They having the control of the arrangements for calling up readers and preachers.
Ye men and brethren ] Read “Brethren,” see Act 1:16.
if ye have any word of exhortation for the people ] Barnabas was called (Act 4:36) “Son of exhortation,” where there is the same word in the original as here. The purport of the “word of exhortation” is well seen in Heb 13:22, where the writer calls his whole Epistle by that name.
Fuente: The Cambridge Bible for Schools and Colleges
And after the reading of the law and the prophets – See notes on Luk 4:16.
The rulers of the synagogue – Those were persons who had the general charge of the synagogue and its service, to keep everything in order, and to direct the affairs of public worship. They designated the individuals who were to read the Law; and called on those whom they pleased to address the people, and had the power also of inflicting punishment, and of excommunicating, etc. (Schleusner), Mar 5:22, Mar 5:35-36, Mar 5:38; Luk 8:49; Luk 13:14; Act 18:8, Act 18:17. Seeing that Paul and Barnabas were Jews, though strangers, they sent to them, supposing it probable that they would wish to address their brethren.
Men and brethren – An affectionate manner of commencing a discourse, recognizing them as their own countrymen, and as originally of the same religion.
Say on – Greek: speak!
Fuente: Albert Barnes’ Notes on the Bible
Verse 15. After the reading of the law and the prophets] A certain portion of the law and another of the prophets, was read every Sabbath; and the law was so divided as to be read over once every year. In the notes at the conclusion of Deuteronomy, I have considered this subject at large, and given a complete table of the Parashoth, sections of the law, and Haphtaroth, sections of the prophets, which are read every Sabbath in the year in the Jewish synagogues. To have an exact view of every part of the Jewish ecclesiastical economy, the reader will do well to consult the above mentioned table, and those which follow it: they have been drawn up with great care, attention, and indescribable labour.
It has been a question, in what language were the law and prophets read in a synagogue of Pisidia, for in that district Strabo informs us that four languages were spoken, viz. the Pisidian, the Solyman, the Greek, and the Lydian. Dr. Lightfoot conjectures, with great probability, that the Scriptures were read in the original Hebrew; and that an interpreter tendered the reading to the people in their mother tongue. There is no doubt that the Jews and proselytes understood the Greek tongue well; and they certainly had the Septuagint version among them.
The rulers of the synagogue] These were the persons whose business it was to read the appointed sections, and to take care of the synagogue and its concerns; and to see that all was done decently and in order.
Sent unto them] Seeing them to be Jews, they wished them to give some suitable address to the people, i.e. to the Jews who were then engaged in Divine worship; for the whole of the following discourse, which greatly resembles that of St. Stephen, Ac 7:1-53, is directed to the Jews alone; and this was probably spoken either in Hebrew or Greek.
Ye men and brethren] , Men brethren, a Hebraism for, “Ye men who are our brethren,” i.e. Jews, as we ourselves are; but is often an expletive, as we have already seen. See Clarke on Ac 7:2.
If ye have any word of exhortation] . If ye have any subject of consolation, any word of comfort to us, who are sojourners in this strange land, speak it. The Consolation of Israel was an epithet of the Messiah among the Jews; and it is probable that it was in reference to him that the rulers of the synagogue spoke. That is to be understood here as meaning consolation, and this in reference to the Messiah, the whole of the following discourse will prove to the attentive reader; in which Paul shows the care and protection of God towards his people Israel, and the abundant provision he had made for their salvation by Jesus Christ. They wished for consolation, and he declared unto them glad tidings, and many felt the power and comfort of the doctrine of the cross.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The reading of the law was commanded by Moses; and they say that Ezra commanded the reading of the prophets also in their synagogues, which was used, as we may see in Act 13:27; and so divided into several sections, that once a year they might be all read over.
The rulers of the synagogue; they were such as had the oversight of this service of God in their synagogues, that it might be performed according to the prescription.
Men and brethren; a usual compellation which the Jews gave one another, owning them to serve the same God, and professing a suitable respect for them.
If ye have any word of exhortation for the people, say on; after the reading before spoken of, there followed a sermon, or exhortation; which the apostles are desired to make, the rulers of the synagogue, as it is supposed, having had some previous knowledge of them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
15-17. Then Paul stood up, andbeckoning with his handas was his manner on such occasions (Ac21:40; and see Ac 26:1).
Men of Israel, and ye thatfear Godby the latter expression meaning religious proselytes,who united with the Jews in all acts of ordinary worship.
and exalted the people whenthey dwelt as strangers in Egyptby marvellous interpositionsfor them in their deepest depression.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And after the reading of the law and the prophets,…. Which was done every sabbath day, Ac 15:21 The five books of Moses, which are meant by the law, were divided into sections: Genesis was divided into twelve, Exodus into eleven, Leviticus into ten, Numbers into ten, and Deuteronomy into ten, which in all make fifty three sections: and so by reading one on each sabbath, and two on one day, they read through the whole law in the course of a year, and which they finished at the close of the feast of tabernacles; and that day was called “the rejoicing of the law”; it was a day of rejoicing, that the law was read through. Some make fifty four sections, and then two of them must be read together, on two sabbath days, to finish the whole in the year. In some synagogues the section was divided into three parts, and so they finished the law in three years; but this custom was less common p. The custom of reading the law, the Jews say, was one hundred and seventy years before the time of Jesus Christ; though some say the division of the law, into sections, was made by Ezra; and others refer it to Moses himself: it is certain it obtained in the times of Christ and his apostles, as did also the reading of the prophets, and which was introduced in this way, and upon this account. When Antiochus Epiphanes burnt the book of the law, and forbad the reading of it, the Jews in the room of it selected some passages out of the prophets, which they thought came nearest in words and sense to the sections of the law, and read them in their stead; and when the law was restored again, they still continued the reading of the prophetic sections; and the section for the day was called , “the dismission”, because usually the people were dismissed upon it, unless anyone stood up, and preached or expounded the word of God unto the people: hence the following message and address to the apostles,
the rulers of the synagogue sent unto them; that is, those who were the principal men in the synagogue, the ruler of it, together with the elders; for there was but one ruler in a synagogue;
[See comments on Mt 9:18] though there were more elders; and so the Syriac version here renders it, “the elders of the synagogue”; but it may be asked, why should they send to the apostles? how did they know that they were teachers, being strangers? this they might conclude from their outward appearance, their gravity and solidity; for as for habit or dress there was no distinction; or from their sitting down when they came into the synagogue, which was the custom of teachers; or they might have had some knowledge of them, and conversation with them, before they came into the synagogue; for it cannot be reasonably thought that they admitted anyone, whether they knew him or not, to teach in their synagogues:
saying, ye men and brethren: which was the common style of the Jews, they used in addresses, and especially to their own countrymen, as they might perceive Paul and Barnabas were; see Ac 2:29.
if ye have any word of exhortation for the people, say on; the sense is, if they were prepared to preach, or had anything upon their minds to say to the people; or if they had, as it is in the original text, “any word of exhortation or comfort” in them, as they had indeed a rich treasure in their earthen vessels, they had leave and liberty to speak it to the people. “A word of exhortation” designs any doctrine that might be for instruction and comfort, and this was agreeably to the practice of the Jews. For it is said q
“on the sabbath day, , “they preach a sermon”, or expound to housekeepers (or masters of families), who are employed in business all the days of the week; and in the midst of the sermon they teach them the traditions, concerning what is forbidden, and what is lawful; and it is better for them to hear than to read in the Hagiographa;”
which books they did not read publicly, as is said in the same place, only the law and the prophets; with the latter of which they dismissed the people, unless a sermon was preached; and which, when done, was chiefly for the sake of the common people, men and women: and it is said r, that
“the women, and the people of the earth (or the common people), come to hear the sermon, and the preachers ought to draw out their hearts;”
speak out their whole mind, and deliver all they know that may be instructive and profitable.
p Maimon. Hilchot Tephilla, c. 13. sect. 1. Benjamin Itinerar. p. 114, 115. q Gloss. in T. Bab. Sabbat, fol. 115. 1. r Ib. fol. 30. 2.
Fuente: John Gill’s Exposition of the Entire Bible
After the reading of the law and the prophets ( ). The law was first read in the synagogues till B.C. 163 when Antiochus Epiphones prohibited it. Then the reading of the prophets was substituted for it. The Maccabees restored both. There was a reading from the law and one from the prophets in Hebrew which was interpreted into the Aramaic or the Greek Koine for the people. The reading was followed by the sermon as when Jesus was invited to read and to preach in Nazareth (Lu 4:16f.). For the service in the synagogue see Schuerer, History of the Jewish People, Div. II, Vol. II, pp. 79ff. It was the duty of the rulers of the synagogue () to select the readers and the speakers for the service (Mark 5:22; Mark 5:35-38; Luke 8:49; Luke 13:14; Acts 13:15; Acts 18:8; Acts 18:17). Any rabbi or distinguished stranger could be called on to speak.
If ye have any word of exhortation for the people ( ). Literally, if there is among you any word of exhortation for the people. It is a condition of the first class and assumed to be true, a polite invitation. On “exhortation” () see 9:31. It may be a technical phrase used in the synagogue (Heb 13:22; 1Tim 4:13).
Fuente: Robertson’s Word Pictures in the New Testament
Exhortation. See on ch. Act 9:31.
Fuente: Vincent’s Word Studies in the New Testament
1) “And after the reading of the law and the prophets,” (meta de ten anagnosin tou nomou kai ton propheton) “And after (following) the order of the reading of the law and the prophets,” the reading of a passage from each, usually as each related to the same subject, for purposes of discussion, relating the passages to their own lives, this they often misunderstood or failed to understand then, Act 13:27; Joh 5:39.
2) “The rulers of the synagogue sent unto them, saying,” (apesteilan hoi archisumagogoi pros autous legontes) “The synagogue rulers (leaders) sent to them saying,” repeatedly insisting, appealing to them. Wherever the Jews dispersed from Judea they took with them the Scriptures and erected synagogues.
3) “Ye men and brethren,” (andres adelphoi ei tis estin en humin) “You men, brethren if there is any (one) among you, among your company of visitors;” They recognized Paul and Barnabas to be Jews racially, but were not aware they were Christians, followers of Jesus Christ, Act 11:26; Act 1:8.
4) “If ye have any word of exhortation for the people, say on.” (logos parakleseos pros ton laon legete) “Who has a word (or testimony) of exhortation, at this time.” What greater opportunity would a true witness desire? Just to open the Scriptures and present Jesus as Phillip did to the eunuch, Peter did to the household of Cornelius, and Jesus did in Nazareth at the invitation and announcement of His public ministry, Act 8:34-35; Act 10:33-43; Luk 4:16-21.
Fuente: Garner-Howes Baptist Commentary
15. After the lecture [reading] of the law. There is no mention made of prayers, and yet, undoubtedly, they were not omitted or foreslowed, [neglected;] but because Luke did intend to set down the sermon made there by Paul, no marvel if he reckon up those things only which did belong unto the order of teaching. And this is a notable place, out of which we learn after what sort they handled doctrine at that time among the Jews. The law and the prophets had the first place; because there must nothing be set before the Church which was not drawn out of that fountain. Also we gather by this that the Scripture was not suppressed among a few, but that both one and other (793) were admitted to the reading thereof, afterward those who were able, and had the grace to teach and exhort, had the second place, as interpreters of the Scripture which was read. Notwithstanding Luke showeth, last of all, that every one was not suffered to speak, lest confusion should arise by liberty; but the office of exhorting was committed to certain men, whom he calleth rulers of the synagogue, or masters. Therefore Paul and Barnabas begin not forthwith to speak, lest they disturb the accustomed order with too much haste; but they do modestly stay till they have liberty granted them to speak, and that with their leave who had authority by public consent. We know how corrupt the state of that people was then; and Luke will at length declare, in the end of the chapter, that these men of Antioch were too stout and stubborn in receiving (794) the grace of Christ; and yet there remained this goodness among them, that their assemblies were honestly and decently governed; (795) for which cause such evil favored confusion is so much the more shame fill which is seen at this day among those who will be counted Christians. The Papists do indeed sing (796) the Scriptures in their churches with shrill and sounding voice, but in an unknown tongue, so that the people reap no fruit thereby. There is seldom any doctrine used; and it were better for the wicked babblers even then to hold their peace, who thrust in their own unclean inventions instead of the Word of God, and pollute with the stink of their impiety whatsoever is holy.
If there be in you? This speech doth signify that what grace soever is in men to edify the Church, it is, as it were, committed (797) to them; although the word in, according to the Hebrew phrase, may be superfluous. Therefore, I stand not greatly upon that, because the sense may be plain, If you have any exhortation which is apt and profitable for the people. An exhortation doth not exclude doctrine. But it seemeth that this word was commonly used among them; because it is properly the office of the teacher to utter no new thing of his own brain, but to apply the Scripture, wherein is comprehended the whole wisdom of the godly, unto the present use of the people. Thus, they do not only teach, but also apply the doctrine which they have elsewhere, unto the edifying of the Church, which I think is meant by the word exhortation.
(793) “ Omnes… promiscue,” all promiscuously.
(794) “ Respuenda,” rejecting.
(795) “ Compositi,” arranged.
(796) “ Cantillant,” chant.
(797) “ Depositum,” deposited with.
Fuente: Calvin’s Complete Commentary
(15) After the reading of the law and the prophets.The order of the Sabbath lessons was fixed as by a kind of calendar, the Lawi.e., the Pentateuchbeing divided into fifty-three or fifty-four paraschioth, or sections. These, probably, came into use soon after the return from Babylon. To these were afterwards added special lessons, known technically as the Haphtaroth, from the prophets. We are enabled, by two curious coincidences, to fix, with very little uncertainty, the precise Sabbath on which the mission-work at Antioch opened. The opening words of St. Paul refer to Deu. 1:31 (see Note on Act. 13:18) and this was the lesson for the forty-fourth Sabbath in the year, which fell in July or August; the corresponding second lesson from the prophets being Isa. 1:1-27, from which he also quotes. He starts, as was natural, from what the people had just been listening to, as the text of his discourse.
The rulers of the synagogue sent unto them . . .The elders apparently saw strangers taking the position of teachers, probably in the garb of Rabbis, and it belonged to their office to offer such persons an opportunity of addressing the people.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
15. Sent unto them As strangers of Jewish features, pious demeanour, and intellectual expression.
Men and brethren Literally, men-brethren, or simply brethren.
Word of exhortation Or consolation. For with Israel in her history of sorrows, consolation and exhortation were the same word. And by that same word, consolation of Israel, (Luk 2:25,) was the Messiah designated. When Paul, therefore, unfolded the Messiah to their view, he very suitably responded to their courteous, we might almost say Christian, invitation.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And after the reading of the law and the prophets the rulers of the synagogue sent to them, saying, “Brethren, if you have any word of exhortation for the people, say on.” ’
Paul may well have dressed in order to reveal that he was a Pharisee, but whatever way it was, as distinguished visitors they were approached with an invitation to give a word of exhortation. Paul would need no second invitation. To the casual observer his speech might appear similar to Stephen’s, for he follows what appears to be the same pattern of outlining a history of Israel (a familiar pattern which was a guaranteed way of being listened to), but his whole emphasis was in fact different. Stephen’s emphasis had been on God’s activity outside the land, the rejection by Israel of God’s deliverers who had in the end proved indispensable second time around, and the people’s failure once they were in the land. He had stressed that the people had lived so long outside the land because God did not see presence in the land as important, and that once in the land they had simply finally deserted God. Paul, however, stresses how God gave them possession of the land and how leaders and kings were raised up who were satisfactory to them, and who led up to David the most acceptable of all. This then leads on to his introduction to the Messiah. His concern is to establish that the death and resurrection of Jesus is a solid part of God’s purposes as revealed in the old Testament.
In contrast with Stephen his whole speech is positive and friendly (he is not under hostile questioning) and leads up to his being able to present the truths about the death and resurrection of Jesus in an equally friendly manner, to a friendly audience. This last was an essential part of the new message and is therefore in some ways similar to Peter, although Paul diverts the blame from his hearers. The resurrection is then evidenced by reference to witnesses and to the Old Testament Scriptures, and Paul closes with an appeal to respond in faith and receive forgiveness of sins and ‘acceptance’ as those who are put in a position of being accounted righteous in God’s sight (justified). This latter expresses the Good News in a typically Pauline way. It demonstrates that he has already formulated the seeds of his doctrine of justification by faith. The message then closes off with a Scriptural warning against the danger of not paying heed to his words.
There is every indication that we do have here the direct words of Paul, but it is doubtful whether we have here the whole of his sermon, for it is from that point of view too short. We need not doubt that many parts were expanded on.
Fuente: Commentary Series on the Bible by Peter Pett
15 And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, say on.
Ver. 15. And after the reading ] In the synagogues, the Scripture was first read, and then opened and applied; so it ought to be in the Christian churches.
If ye have any word of exhortation ] See Trapp on “ Act 9:15 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
15 .] The divisions of the law and prophets at present in use among the Jews were probably not yet arranged. Before the time of Antiochus Epiphanes, the Law only was read in the synagogues: but, this having been forbidden by him, the Prophets were substituted: and, when the Maccabees restored the reading of the Law, that of the prophets continued as well.
] Then they were not sitting in the , Mat 23:6 , but somewhere among the congregation. The message was probably sent to them as having previously to this taught in the city, and thus being known to have come for that purpose. See, as illustrating our narrative, Luk 4:17 ff. and notes.
Fuente: Henry Alford’s Greek Testament
Act 13:15 . . . .: the first and second lesson, Edersheim, u. s. , p. 278, History of the Jewish Nation , p. 443; Schrer, Jewish People , div. ii., vol. ii., p. 79 ff., E.T., the first from the Pentateuch, and the second a paragraph from the Prophets, including the older historical books. As there is no evidence that the lectionary of the Prophets existed in the time of our Lord, it is precarious to attempt to fix the particular Sabbath for St. Paul’s address. It is however significant that he uses two remarkable words from the LXX, Deu 1:31 : . (see critical notes), in Act 13:18 , and from Isa 1:2 : in Act 13:17 , and that in the present table of Jewish lessons that from the Law for the forty-fourth Sabbath in the year is Deu 1:1 to Deu 3:22 , while the corresponding lesson from the Prophets is Isa 1:1-22 ; see Bengel on Act 13:18 , and Farrar, St. Paul , i., pp. 368, 369; Plumptre, in loco. But we cannot safely go beyond the view of Ramsay, St. Paul , p. 100, who points out that the present list of Jewish lessons is of decidedly later origin, but adds that “probably it was often determined by older custom and traditional ideas of suitable accompaniment”. : the words seem hardly consistent with Lumby’s view that St. Paul was himself the Haphtarist. ; generally only one, Luk 13:14 , but cf. Mar 5:22 (Weiss, in loco ), and the passage before us; the office was specially concerned with the care of public worship, and the name was given to those who conducted the assemblies for that purpose. They had to guard against anything unfitting taking place in the synagogue (Luk 13:14 ), and to appoint readers and preachers, Schrer, Jewish People , div. ii., vol. ii., p. 65, E.T.; Edersheim, Jewish Social Life , p. 281, and on the present passage, Jesus the Messiah , i. 434, and for the title in inscriptions, Grimm-Thayer, sub v. ; see also below on Act 14:2 . : courteous address, Act 2:37 , “Gentlemen, brethren” (Ramsay).
Fuente: The Expositors Greek Testament by Robertson
reading. Greek. anagnosis. Only here, 2Co 3:14. 1Ti 4:13. See note on Luk 4:16, Luk 4:17.
rulers, &c. Greek. archisunagogos. Here, Act 18:8, Act 18:17. Mar 5:22, Mar 5:35, Mar 5:36, Mar 5:38. Luk 8:49; Luk 13:14. These rulers were probably the ruler and the angel. App-120.
sent. Greek. apostello. App-174.
men, &c. See note on Act 1:11.
if. App-118.
ye have. There is among (Greek. en. App-104.) you.
exhortation. Greek. paraklesis. See note on Act 4:36.
people. Greek. laos.
say on = speak. Greek. lego.
Fuente: Companion Bible Notes, Appendices and Graphics
15.] The divisions of the law and prophets at present in use among the Jews were probably not yet arranged. Before the time of Antiochus Epiphanes, the Law only was read in the synagogues: but, this having been forbidden by him, the Prophets were substituted:-and, when the Maccabees restored the reading of the Law, that of the prophets continued as well.
] Then they were not sitting in the , Mat 23:6, but somewhere among the congregation. The message was probably sent to them as having previously to this taught in the city, and thus being known to have come for that purpose. See, as illustrating our narrative, Luk 4:17 ff. and notes.
Fuente: The Greek Testament
Act 13:15. , the reading) the customary reading, whereby Moses writings used to be read through on the Sabbaths in the course of the year; and readings (lessons) in the earlier and latter prophets, consonant with the Mosaic lessons, used to be subjoined. Elias in Thisbi, upon the word [from which the lessons are called Haphtara], shows that the reading of the prophets arose after the times of Antiochus Epiphanes, and not earlier, when the reading of the law was openly and severely forbidden; but that it was retained subsequently.-L. de Dieu.- , the rulers of the synagogue) who kept themselves (had their place) in a different part of the synagogue. The several synagogues had a ruler for each: therefore the term in this place is taken in a wider sense, as in the plural. See Rhenferd. op. philol. p. 430.- , if there be, if ye have any) It is not all who are the fit persons to speak, nor at all times. [And it is in no small degree truly conducive to edification, when the province of discussing a subject is always committed to those, to whom it is most seasonable (fit) to commit it, and that too with the understanding, that these very persons are not to proceed further than so long as their speech flows freely. When the condition of the Church at the time is poor (when there are few, if any, possessing the word of edification), it is right that God should be implored in prayer, that He would deign to come to the relief of mans need.-V. g.] This pair of men never wanted words to speak.- , among you) It may have been already made evident, by various indications, that they were fit persons to speak.-, of exhortation) from which the name Barnabas is derived [= Son of paraclesis, consolation, or exhortation, ch. Act 4:36].
Fuente: Gnomon of the New Testament
Act 13:15-43
PAULS FIRST RECORDED SERMON
Act 13:15-43
15 And after the reading of the law and the prophets-The synagogue, in its derivation, means congregation; it came into use during the exile in Babylon; however, some think that it had a much earlier origin. It is true that it reached its development after the return from Babylonian captivity. Wherever there were as many as ten Jews in a town or a city, a synagogue was built. Among the items of worship was the reading of the law and the prophets. The law was first read in the synagogue till 163 B.C., when Antiochus Epiphanes prohibited it; then the reading of the prophets was substituted for the reading of the law. However, the Maccabees restored the reading of the law, but the reading of the prophets was continued. The rulers of the synagogue had the responsibility of selecting the readers and the speakers for the service. (Mar 5:22 Mar 5:35-38; Luk 8:49 Luk 13:14; Act 18:8 Act 18:17.) After the usual reading, according to custom, the ruler of the synagogue called on anyone who was known to be competent to teach to interpret the word or make a religious address to the congregation. It may be that this ruler knew that Paul and Barnabas were men giving their lives to teaching, and coming from Jerusalem they would receive a special invitation. So the ruler very courteously invited them to speak. Paul took advantage of the occasion and made the address which follows.
16 And Paul stood up,-It was the custom of the Jews to sit while speaking (Luk 4:20), but the Greeks and Romans stood while speaking (Act 17:22). It is generally understood that Paul on this occasion arose from his seat and stepped upon the platform and then took his seat as he began to speak; or he may have followed the Roman custom and stood during his entire address. Paul is the recognized leader now and the more gifted speaker (Act 14:12) so that he responds to the invitation of the ruler. Paul beckoning with the hand to get the attention of the audience, and to begin in a formal way his address. This was a dramatic gesture for quiet and order. (Act 12:17 Act 21:40.) After his gesture for silence Paul addressed them as men of Israel who feared God. This was a very dignified and solemn way of beginning this most important address to the worshipers in the synagogue at this hour.
17 The God of this people Israel-Here we have Pauls first recorded address; he begins as did Stephen (Act 7:2-53) with the history of the Jewish race and reciting many events in their history. It is probable that Paul was present and heard Stephens speech and remembered it; then Paul was familiar with the history of his own race. God had chosen Abraham, the father of the Jewish race, and had multiplied his seed in Egypt until they became a mighty race there; he then by the hand of Moses or with a high arm led he them forth out of Egypt. The phrase, chose our fathers, refers to the call of Abraham and Isaac and Jacob.
18 And for about the time of forty years-The children of Israel were led out of Egyptian bondage, across the Red Sea, into the wilderness and down to Mount Sinai; here the law was given to them; they built the tabernacle and sojourned in their wanderings forty years in the wilderness. God fed them with the manna (Exo 16:35; Duet. 8: 16), and cared for them in the wilderness as a nursing-father. God endured, bore with them continually during the forty years as a father bears with a wayward son, using every loving means to reclaim him and prepare him for a noble and useful life.
19-20 And when he had destroyed seven nations-After the sojourn of forty years in the wilderness, and after the death of Moses, Joshua led the children of Israel across the Jordan into the land of Canaan. This land had been promised to Abraham. (Gen 12:7 Gen 13:15 Gen 15:18; Gal 3:16.) Canaan was inhabited by seven nations-Hittites, Girgashites, Amorites, Canaanites, Per izzites, Hivites, and Jebusites. (Deu 7:1.) These seven nations were mightier than the children of Israel, yet God gave their land for an inheritance to the seed of Abraham. For about four hundred and fifty years is an expression that has caused much trouble with commentators. It is difficult to harmonize the chronological dates. It is not clear when the four hundred fifty years begin or when they end; this complicates the interpretation of the four hundred and fifty years. In 1Ki 6:1 it is stated that Solomon began building the temple in the four hundred eightieth year after the exodus from Egypt. Paul here reckons the time as follows: wanderings in the wilderness (verse 18), forty years; under the judges (verse 20), four hundred fifty years; reign of Saul (verse 21), forty years; total, five hundred fifty years. To this total we must add the entire reign of David (forty years) and the first three years of the reign of Solomon to get to the time when the building of the temple was begun. Therefore, adding these forty-three years, the entire period of time amounts to five hundred seventy-three years. There is a discrepancy between the five hundred seventy-three years based on Pauls reckoning and the four hundred eighty years referred to in Kings-a difference of ninety-three years. However, this is accounted for by the fact that ninety-three years must be subtracted, as there are ninety-three blank years as recorded in the book of Judges. In Num 6:12 the Nazirite lost time if he did not comply with the law, so Israel when not ruled by the judges was ruled by foreign nations. (Jdg 3:8 Jdg 3:14 Jdg 4:3 Jdg 6:1 Jdg 13:1.) This amounts to ninety- three years, which makes the calculation correspond to the figures as given by other writers.
21 And afterward they asked for a king:-The people rebelled against Gods order of government and demanded a king; so God gave them Saul of the tribe of Benjamin who reigned forty years. The Old Testament does not state the length of Sauls reign. It is a striking coincidence that the speaker Saul or Paul refers to the ancient Saul as belonging to the tribe of Benjamin, his own tribe.
22 And when he had removed him,-Saul was killed in battle (1Sa 31:4), or he fell upon his own sword and died; Jehovah had rejected Saul and had made plans for another to take his place (1Sa 15:23). David, of the tribe of Judah, was next selected to take Sauls place; here he is described as a man after Gods own heart. (1Sa 13:14; Psa 89:20.) The quotations given by Paul here are not literal, but the sense of the text is quoted; Paul quotes in such a way that the Bible explains itself, and David is seen to be a type of Christ.
23-24 Of this man’s seed hath God-The Messiah was to come from the descendants of David according to the promise. The promise is repeated frequently in Old Testament scripture. (2Sa 7:12; Psa 132:11; Isa 11:1 Isa 11:10; Jer 23:5-6; Zec 3:8.) Paul tells his audience that God has fulfilled this promise to David, and that the Messiah has come who was a Savior, and that John was the first to preach that the kingdom of heaven was at hand. John first preached before his coming the baptism of repentance to all the people of Israel. (Mar 1:4; Luk 3:3.) Paul simply shows here that John had come and had made ready the people prepared for the Lord; that John was the messenger who came before the Lord.
25 And as John was fulfilling his course,-Some thought that John was the Messiah, but John corrected their false conception and pointed them to Jesus; he said that he was not even worthy to unloose the shoes of the Messiah. The people thought that John was a prophet and a great character, but John declares that the Christ was so much greater than he as the master is greater than the servant that did the most menial service.
26 Brethren, children of the stock of Abraham,-All Jews gloried in the fact that they were descendants of Abraham. Paul addresses these Jews and honors them as among those who feared God. Paul not only addressed those who were of the lineage of Abraham, but all who among you that fear God; that is, to all proselytes and strangers with you, if they fear God, the word of this salvation is sent forth. Jesus used similar language in speaking to the woman at the well. (Joh 4:22.) Here Paul presents Jesus to them as the fulfillment of the prophecies and as the Savior of the world.
27 For they that dwell in Jerusalem,-Paul here in a very tactful way presents the crucifixion of Jesus. He includes that portion of the Jewish race that dwelt in Jerusalem and their rulers as the ones who had crucified Jesus; he very delicately states that they did it because they did not know Jesus, nor the voices of the prophets which are read every sabbath. They fulfilled the prophecies in condemning Jesus. The implication is that these Jews at Jerusalem and their rulers would not have condemned him had they known him. Peter had said that it was done in ignorance. (Act 3:17.) Later, Paul wrote to Timothy that his persecution was done in ignorance, and that he obtained forgiveness because he was ignorant of what he was doing. (1Ti 1:13.) The ignorance of the people and rulers mitigated the degree of their guilt, but it did not remove it; the fact still remains that they could have known that Jesus was the Messiah. Hence, it was willing ignorance and prejudice that caused them to condemn Jesus. The voices of the prophets is used here because the voices were heard as they were read aloud each Sabbath in the synagogue. In their ignorance they condemned Jesus and fulfilled the prophecies concerning his sufferings.
28 And though they found no cause of death-The Sanhedrin charged Jesus with blasphemy, but could not prove it. (Mat 26:65 Mat 27:24; Luk 23:22.) At the time that Paul was speaking no part of the New Testament was written, but Paul knew that Jesus was innocent. Although the Jews and rulers could not prove their charges against Jesus, and also Pilate knew that their charges were not true, yet asked they of Pilate that he should be slain. This was the most serious charge that Paul had made; he proceeds without fear to press the claims of Jesus as the Messiah and Savior of the world. Pauls words here are equivalent to a charge of causeless murder against the leaders of Judaism. This ought to have smitten with horror all who heard for the first time these charges. Pilate yielded to the clamor of the Jews and gave his consent for Jesus to be crucified. (Luk 23:14 Luk 23:22-24.)
29 And when they had fulfilled all things-Paul follows closely the details of the crucifixion of Jesus. When the Jews and Roman authorities had done all that they could to Jesus, they had fulfilled the prophecies. Joseph of Arimathea and Nicodemus took the body of Jesus from the cross and buried it in Josephs new tomb. (Mat 27:57-60; Joh 19:38-39.) However, Paul gives the outline of the course followed, and may have had in mind that the Jews asked Pilate to have the bones of Jesus broken that his body should not remain on the cross during the Sabbath. (Joh 19:31.) Paul does not distinguish the details here. The cross is spoken of as the tree; the original Greek is xulou, and means not only tree, but wood. (Act 5:30 Act 10:39; Gal 3:13.)
30-31 But God raised him from the dead:-Again what man did to Jesus is brought in contrast with what God did for him; man crucified him, but God raised him from the dead. Jesus was seen for many days after he was raised from the dead before he ascended back to God. For many days means forty days in all. (Act 1:3.) He was seen by many as Paul enumerates in 1Co 15:5-8. Those who had seen Jesus after his resurrection were made witnesses for him. The apostles were nearly all from Galilee; hence, they had followed Jesus from Galilee to Jerusalem and they were made his witnesses. This is the point that Peter used in his argument with such powerful effect on the day of Pentecost, and at another time. (Act 2:32 Act 3:15.) The special work of the apostles was to witness for Christ. (Act 1:8 Act 1:22 Act 2:32 Act 3:15 Act 5:32 Act 10:41.) Paul enforces his argument by making the resurrection a proof that Jesus is the Son of God. (Rom 1:4; 1Co 15:3-8.)
32-33 And we bring you good tidings of the promise-Paul here includes Barnabas as bringing to them the gospel which was promised to the fathers; God had fulfilled his promise in raising up Jesus from the dead. This promise was not only made to David, but was also made by Isaiah. (Isa 55:3.) Paul further quotes from Psa 16:10, which is a repetition of the promise. The promise received its fulfillment by the resurrection of Jesus; not his being raised up as the seed of David, but his being raised from the dead. Thou art my Son is the same as acknowledging himself as the Father; hence, God is his Father; he is the Son of God. The quotation which is here given not only refers to the birth of Jesus, but to his entire ministry on earth.
34 And as concerning that he raised him up-The resurrection of Jesus was distinguished from all other instances which had before taken place in that he was henceforward beyond the power of death. Lazarus and others who had been raised from the dead died again and returned to corruption, but not so with Jesus. He was raised to see corruption no more; hence, he was the first fruits of the resurrection; the first fruits of them that slept. (Rom 6:9 : 1Co 15:20 1Co 15:23.) I will give you the holy and sure blessings of David is a quotation from Isa 55:3. This means that they were promised the mercies which had been promised to David. The chief point in the promises was the coming of the Savior through Davids posterity, and this Savior, who was to be the spiritual king of the Lords people, was to have an uninterrupted dominion. (Luk 1:33.) In order that this dominion should be an unbroken, uninterrupted one, it was necessary that when Jesus was raised up from the dead his resurrection should be an entire and final triumph over death; death must have no more power over him. This quotation from Isaiah shows that God had promised to David that the Messiah would come through his descendants, and that he would conquer death; hence, when Jesus was raised from the dead, ascended to heaven, entirely and forever beyond the reach of death, he began his reign over his kingdom, and is now upon Davids throne.
35-37 Because he saith also in another psalm,-Again Paul quotes from the Psalms; this time Psa 16:10. Paul makes an application of this to Christ. He reasoned and showed that it could not apply to David, for David had lived his life and served the counsel of God, and died and was buried, and his flesh decayed or saw corruption, so this could not apply to David. But he whom God raised up saw no corruption. Paul quoted some of the Psalm that Peter used on the day of Pentecost. (Act 2:25-31.) Paul argued as Peter did that David died and underwent corruption, but Christ was raised and saw no corruption; hence, these prophecies were fulfilled in Christ. Paul had now presented evidence that Jesus was the Messiah; he had quoted and interwoven in his speech the prophecies that pertained to the Christ and showed their fulfillment in him. The scriptures had been fulfilled in the persecution, trials, crucifixion, burial, resurrection, and ascension of Jesus.
38-39 Be it known unto you therefore,-Again Paul reasoned as did Peter on Pentecost. (Act 2:36.) This very man whom the Jews had crucified and whom God had raised from the dead was the one that Paul preached as the Savior of man, and the one through whom they could have remission of sins. Remission of sins is from the Greek aphesis hamartion, and is used frequently by Luke. The keynote of Pauls message was the remission of sins through Christ; this was the message that Peter preached on Pentecost, and on other occasions. (Act 2:38 Act 5:31 Act 10:43.) This salvation came through Jesus Christ, but they must believe on him, for it is through faith in him that all are to be justified. Paul not only shows that Jesus is the Messiah, and Son of God, and that salvation is through him, but he further shows that the law of Moses was too weak to give redemption; they could not be justified by the law of Moses from their sins; hence, the need of a Savior. The law of Moses required perfect obedience; the sacrifices under the law did not justify the disobedience. The righteous shall live by his faith. (Hab 2:4.) This faith is open to all, and whosoever believeth in Jesus shall be justified.
40-41 Beware therefore, lest that come upon you-After proving that Jesus was the Christ, the Son of God, the Savior of men, Paul concludes his address with a solemn warning based upon the predictions of the prophets. The only way that they could escape the condemnation pronounced by the prophets was to accept Christ. The general warnings contained in that part of the Old Testament are called the prophets; the fearful condemnation predicted by the prophets were as sure to be fulfilled on those who rejected Christ as they were fulfilled in the coming of Christ. Gods predictions of punishment and condemnation are as sure to be fulfilled as his predictions of blessings. Whatever Jehovah has predicted through his prophets will be fulfilled. While Paul uses prophets in the plural, he cites a quotation from only one. (Hab 1:5.) The sin which he warned Israel against was the deliberate rejection of the long-promised Messiah; and the punishment in which the despisers of Jesus would perish was carried out to its bitter end only a few years after Pauls words were spoken in the synagogue at Antioch; the destruction of Jerusalem and the complete disintegration of the Jewish nation took place about A.D. 70.
42 And as they went out,-They listened intently to Pauls address; this was the first time that they had heard of the Christ. It seems that they were not ready to accept him, neither were they ready to reject him; hence, they asked that Paul and Barnabas speak to them again on the same subject the next Sabbath. Perhaps the invitation came from the rulers of the synagogue.
43 Now when the synagogue broke up,-As the people dispersed from the synagogue many of the Jews and of the devout proselytes followed Paul and Barnabas. Two classes are mentioned here-Jews and devout proselytes. Devout proselytes means worshiping proselytes, as described in verses 16 and 25, as ye that fear God. Proselyte is from proseluton, and here is understood to mean the uncircumcised Gentiles who attended the synagogue worship; however, the Greek proselutoi usually means those who had become circumcised, or proselytes of righ-teousness ; it is also used to apply to proselytes of the gate who had not yet become circumcised; it may have this meaning here. Proselutoi occurs only four times in the New Testament, here and in Mat 23:15; Act 2:10 Act 6:5. Paul and Barnabas encouraged those who followed them to further study these matters and exhorted them urgently to continue in the grace of God. It seems from these words that some were inclined to believe them, possibly may have believed. Barnabas means Son of exhortation, and he was given this name, it seems, because of his special gift along this line. (Act 4:36-37.) When he came to Antioch the first time he exhorted the church there. (Act 11:23.)
Summing up the points emphasized in Pauls first recorded address, it is as follows:
Subject: JESUS IS THE MESSIAH
I. Proof from History.
1. God chose and exalted a people (Act 13:17).
2. He delivered them from Egypt (Act 13:17).
3. He gave them a country (Act 13:18-19).
4. He provided judges for them (Act 13:20).
5. At their request he gave them a king (Act 13:21).
6. Removed Saul and raised up David (Act 13:22).
7. From Davids seed came Jesus (Act 13:23).
II. Proved Jesus to Be a Deliverer.
1. By the testimony of John (Act 13:24-25).
2. By his rejection, which prophecy foretold (Act 13:26-29).
3. By his resurrection, a fact attested.
a. By eyewitnesses (Act 13:30-32).
b. By scriptures (Act 13:33-37).
III. His Appeal and Warning.
1. Encouragement to believe (Act 13:38-39).
2. Warnings from the prophets (Act 13:40-41).
Fuente: Old and New Testaments Restoration Commentary
the reading: Act 13:27, Act 15:21, Luk 4:16-18
the rulers: Act 18:8, Act 18:17, Mar 5:22
Ye men: Act 1:16, Act 2:29, Act 2:37, Act 7:2, Act 15:7, Act 22:1
if: Act 2:4, Act 20:2, Rom 12:8, 1Co 14:3, Heb 13:22
Reciprocal: Exo 24:7 – read Deu 31:11 – shalt read 2Ch 17:9 – the book Neh 8:3 – he read Neh 13:1 – they read Mat 9:18 – ruler Luk 4:17 – the book Luk 8:41 – a ruler Luk 13:14 – the ruler Act 9:2 – the synagogues Act 13:26 – children Act 24:14 – in the law
Fuente: The Treasury of Scripture Knowledge
5
Act 13:15. Sent unto them, saying. The first word is from APOSTELLO, which Thayer defines at this place, “to say through a messenger.” In a large room and in a numerous gathering of people, it would be more courteous and orderly for the rulers at the front of the auditorium to have a messenger go to the visitor and personally invite him to speak.
Fuente: Combined Bible Commentary
See notes one verse 14
Fuente: McGarvey and Pendleton Commentaries (New Testament)
15-21. They constantly everywhere make free to attend the Jewish synagogues on the Sabbath, preaching on the streets and from house to house through the week. Hence they go in and sit in the audience, by physique and costume recognized as Jews by the entire audience. Having passed through the routine of Sabbath service, the leader sends a person back to invite them to speak freely as the Lord will. Thus Paul proceeds with a historic sermon on the plan of salvation in the former dispensation, culminating in the fulfillment of all the types, symbols and ceremonies in Jesus of Nazareth, whom he preaches to them as the veritable Shiloh of prophecy and the Christ.
Fuente: William Godbey’s Commentary on the New Testament
Act 13:15-41. The Sermon at Pisidian Antioch.This is a specimen of Pauls missionary practice. In external matters it is true to the facts, yet the sermon is on the one hand so like the sermon of Peter (ch. 2) and of Stephen (ch. 7), and on the other so different from the evidence of Pauls epistles as to what he did say when he broke new ground on such occasions (1Th 1:9, Gal 3:1, 1Co 2:2), that we can scarcely accept it. The texts quoted are not such as Paul relied on, nor the motives appealed to such as he kept in view. His preaching may not have been the same all through his career; but it must have had a style of its own. [It should be observed, however, that there is considerable difference between this speech and that of Stephen. The motif is quite different, the scope almost wholly different; there is, it is true, a historical section in both, but it is brief in Pauls speech while almost co-extensive with that of Stephen. The points mentioned differ for the most part, and the last nineteen verses of Pauls speech (much the greater part of it) are without any parallel in that of Stephen. None of Pauls letters let us see what he said to Jewish congregations; 1 Th., Gal., 1 Cor., are all addressed to Gentile churches; indeed, we have lamentably little information about his mission preaching in the epistles. And there is a striking degree of variation in the range of texts employed in the epistles.A. S. P.] To Paul the synagogue on the Sabbath was a familiar scene; the service was the same all the world over, and he had attended it at Tarsus. It began with the recital of the Shema or creed (Deu 6:4-9; Deu 11:13-21, Num 15:37-41), then prayer was said, then the lesson from the Law was read, then that from the Prophets, each with translation into the vernacular, then an address, and lastly the blessing. Barnabas and Paul are asked to give the address after the reading.
Act 13:16-18. Pauls address is directed to two sets of people, the Israelites, or born Jews, sitting there, and the God-fearers, the Gentiles who attended the service. The distinction made at the outset does not afterwards appear except in Act 13:26. Jew and Gentile worshippers are taken as one body and spoken of as we, our. The historical introduction (cf. ch. 7) begins with the Exodus and passes rapidly over the time in the wilderness, where God is said to have borne the manners (Act 13:18) of the people for forty years. Mg., he bore them as a nursing father, differs from the text by one letter (etrophophoresen for etropophoresen).
Act 13:20 f. The Period of the Judges (according to a current Jewish tradition, 450 years) to Samuel and Saul. The forty years allotted to Saul are not found in OT.
Act 13:22 f. David is brought in as the ancestor of Jesus and because his words in the Psalms refer to Jesus.
Act 13:24. In the account of John the Baptist we have the tradition present in the Fourth Gospel, mingled with that of the Synoptists; with his figure the ministry of Jesus begins (Act 1:22, Act 10:37).
Act 13:26. The two classes in the audience are again named, and pointed to the salvation which is in Jesus. It is sent to us, i.e. to the mixed communities of the Dispersion with which Paul identifies himself, because the Jews of Jerusalem and their rulers have cut themselves off from it by their treatment of the Messiah. This appears to be the logic of Act 13:27, and there are echoes of the thought in Pauls epistles (1Co 2:7 f., 1Th 2:14-16). As in former speeches there is here no doctrine of the virtue of Messiahs sufferings; they are according to Gods will, and God speedily replaced them by the Resurrection. Paul does not here count himself among the witnesses of the risen Christ; he is not one of those who accompanied Jesus from Galilee to Jerusalem, nor does he refer to his own vision; it is difficult to understand how he could speak in this way. The passage quoted in Act 13:33 from Psalms 2 is spoken in Luk 3:22 (D) to Jesus by the heavenly voice at His baptism; here it is applied to the Resurrection, as if He then became fully Gods Son (see Rom 1:4).
Act 13:34 is perhaps better translated, but that he raised him from the dead . . . he said thus, I will give you the sure mercies of David (Isa 55:3). The prophecy in Act 13:35 (Psa 16:10) is fulfilled in the Resurrection; the sure mercies of David guarantee it.
Act 13:36 f. accordingly unfolds the argument of Peter (Act 22:7-30) that the prediction of resurrection, not fulfilled to David, must have been spoken of one who actually was raised up, as was Jesus. David served his own generation and is dead; Jesus served and will serve many.
Act 13:38. The practical conclusion follows in a couple of sentences, that forgiveness of sins is proclaimed to the hearers through Jesus, and that the believer in Him is justified from guilt for which the Law provided no justification. This implies that the Law did justify to a certain extent, a conclusion from which the Paul of the epistles dissents strongly (Gal 2:16-18, Rom 3:20, Php 3:9), and that faith in Christ might be regarded as a means for completing ones justification, which the Law left incomplete. The passage from Hab 1:5 is taken from the LXX. Its threatenings were little calculated to win the hearers; but all the preachers in this book deal in threats of doom.
Fuente: Peake’s Commentary on the Bible
13:15 {7} And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, [Ye] men [and] brethren, if ye {h} have any word of exhortation for the people, say on.
(7) In the Synagogue of the Jews (according to the pattern of which Christian congregations were instituted) the Scriptures were read first, then those who were learned were licensed by the rulers of the Synagogue to speak and expound.
(h) Literally, “If there is any word in you”: this is a kind of speech taken from the Hebrews, by which is meant that the gifts of God’s grace are in us, as it were in treasure houses, and that they are not ours, but God’s. In the same way David says, “Thou hast put a new song in my mouth”; Psa 40:3 .