Acts 13

Hendriksen

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-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 26 2 8 0 0 13. The Church in Transition, part 3) 13:1 3) and The First Missionary Journey, part 1) 13:4 52) Outline (continued)) ) 13:1 3 D. Paul and Barnabas Commissioned ) 13:4 14:28 V. The First Missionary Journey ) 13:4 12 A. Cyprus ) 13:4 5 1. Jewish Synagogue ) 13:6 12 2.

Bar-Jesus ) 13:13 52 B. Pisidian Antioch ) 13:13 15 1. Invitation ) 13:16 22 2. Old Testament Survey ) 13:23 25 3. The Coming of Jesus ) 13:26 31 4. Death and Resurrection ) 13:32 41 5.

Good News of Jesus ) 13:42 45 6. Invitation Renewed ) 13:46 52 7. Effect and Opposition ) ) ) ) D. Barnabas and Paul Commissioned) 13:1 3) 13 1 In the church at Antioch were prophets and teachers: Barnabas, Simeon called Niger, Lucius of Cyrene, Manaen who had been brought up with Herod the tetrarch, and Saul. 2 As they were worshiping the Lord and fasting, the Holy Spirit said, Appoint for me Barnabas and Saul for the work to which I have called them. 3 Then after having fasted and prayed, they laid their hands on them and sent them away.) ) 1 1 2 8 0 “tw://bible.?id=48.2.11|AUTODETECT|” In the first three verses of this chapter, Luke continues the account about the church in Antioch and portrays it as an important center of the Christian faith (11:19 30). One of its first ministries was to send relief to the famine-stricken believers in Jerusalem (11:27 30). Antioch next gained prominence when the church sent missionaries to the Gentile world, initially to Cyprus and Asia Minor and later to Macedonia and Greece. Luke mentions Antioch fourteen times,��1�� while Paul refers to it once 7 1 -1 9 0 “tw://bible.?id=48.2.11|AUTODETECT|” Gal. 2:11) 1 1 -1 9 0 0 ). As the church develops, Luke calls attention to Antioch instead of Jerusalem as the center of activity. He decisively places the church in Antioch on the same level as the church in Jerusalem when he relates the principal names of those who gave leadership in the Antiochean church.) 1 3 2 8 0 0

In the church at Antioch were prophets and teachers: Barnabas, Simeon called Niger, Lucius of Cyrene, Manaen who had been brought up with Herod the tetrarch, and Saul.) We make these observations:) a. Church. In the first twelve chapters of Acts, the word church consistently refers to the gathering of Christians in Jerusalem. But when the believers in Antioch received instruction from Barnabas and Paul, Luke refers to them as a church (11:26). The Christians in Antioch became a church when they regularly heard the gospel preached, received instruction in the faith, appointed church leaders, and implemented their vision for mission to the world.

However, we know that the church is one body even if its members gather in different places and countries. The believers in Antioch, therefore, belonged to the same church as those in Jerusalem.) 1 1 2 8 0 “tw://bible.?id=49.4.11|AUTODETECT|” b. Office. The church at Antioch had a number of prophets and teachers. From the Greek we are unable to discern whether the words prophets and teachers signify two separate offices or if a person can be both prophet and teacher. Paul, for example, speaks of pastors and teachers 7 1 -1 9 0 “tw://bible.?id=49.4.11|AUTODETECT|” Eph. 4:11) 1 1 -1 9 0 “tw://bible.?id=46.14.29-46.14.32|AUTODETECT|” ); in his view, a person fills one office that has a dual function. Further, he places the prophets in a separate category, which is listed after that of apostleship. We must conclude that the New Testament reveals a difference between prophets and teachers. Whereas teachers expound Scripture, cherish the tradition about Jesus and explain the fundamentals of the catechism, the prophets, not bound by Scripture or tradition, speak to the congregation on the basis of revelations 7 1 -1 9 0 “tw://bible.?id=46.14.29-46.14.32|AUTODETECT|” I Cor. 14:29 32) 1 1 -1 9 0 0 ).��2�� Luke describes both Barnabas and Paul as teachers in the Antiochean church (11:26), but in the list of five names (13:1) he refrains from specifying who is a teacher and who is a prophet and thus leaves the matter unresolved.) 1 1 2 8 0 0 c. Names. Of the five church leaders, Barnabas is listed first. This is understandable, because the Jerusalem church commissioned him to minister to the spiritual needs of the believers in Antioch (11:22).) 1 1 2 8 0 “tw://bible.?id=40.27.32|AUTODETECT|” The next person listed is Simeon called Niger. We assume that others bore the name Simeon, so that further identification became necessary. The word niger (Latin: black) undoubtedly refers to Simeon s complexion and descent. Because Luke lists him with Lucius of Cyrene, the possibility is not remote that Simeon also was a native of North Africa. We are unable to ascertain whether Simeon is the same person as Simon of Cyrene, who carried Jesus cross 7 1 -1 9 0 “tw://bible.?id=40.27.32|AUTODETECT|” Matt. 27:32) 1 1 -1 9 0 “tw://bible.?id=45.16.21|AUTODETECT|” ), or if Lucius is the one for whom Paul extended greetings to Rome 7 1 -1 9 0 “tw://bible.?id=45.16.21|AUTODETECT|” Rom. 16:21) 1 1 -1 9 0 0 ).��3�� Both men probably were among those refugees who, having fled Jerusalem because of the persecution following the death of Stephen, came as far as Antioch and were originally from Cyprus and Cyrene (11:19 20).) 1 1 2 8 0 “tw://bible.?id=40.14.1-40.14.12|AUTODETECT|” Manaen is next. His name is a Greek form of the Hebrew word Mena%em, which means comforter. Luke describes him as a man who had been brought up with Herod the tetrarch. This description denotes that Manaen was a foster brother of Herod Antipas, the tetrarch of Galilee and Perea 7 1 -1 9 0 “tw://bible.?id=40.14.1-40.14.12|AUTODETECT|” Matt. 14:1 12) 1 1 -1 9 0 “tw://bible.?id=41.6.14-41.6.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.6.14-41.6.29|AUTODETECT|” Mark 6:14 29) 1 1 -1 9 0 “tw://bible.?id=42.3.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.3.1|AUTODETECT|” Luke 3:1) 1 1 -1 9 0 0 ). Manaen, an influential person of royal descent and a Christian in Antioch, provided Luke with information about Herod Antipas and possibly about other members of the Herodian family.��4��) 1 2 2 8 0 0 The last person is Paul, here listed with his Hebrew name, Saul. At the invitation of Barnabas, he had come to the Antiochean church as a teacher when the work became too taxing for Barnabas (11:25 26). Among the veterans at Antioch, with remarkable modesty, he was content with the lowest place. ��5��) 2. As they were worshiping the Lord and fasting, the Holy Spirit said, Appoint for me Barnabas and Saul for the work to which I have called them. 3. Then after having fasted and prayed, they laid their hands on them and sent them away.) 1 1 2 8 0 “tw://bible.?id=42.1.23|AUTODETECT|” a. As they were worshiping the Lord and fasting. The term worship, a typical Old Testament religious term, formerly described the service of the priests at the temple in Jerusalem 7 1 -1 9 0 “tw://bible.?id=42.1.23|AUTODETECT|” Luke 1:23) 1 1 -1 9 0 0 ). But in verse 2 Luke for the first time applies the word to Christian practice. By his use of the word worship Luke shows continuity with the past but also subtly indicates a different, spiritualized emphasis.��6�� In the new form of worship, we see not the priests at the altar but every believer at church in prayer.) 1 4 2 8 0 0 In these verses Luke also indicates that the Christians in Antioch combined prayer with the Jewish custom of fasting; the two practices were linked only on special occasions (see 14:23).) The immediate context of verses 2 and 3 seems to restrict the reference to worship to the five prophets and teachers Luke has mentioned (v. 1). But there are at least three objections to this interpretation. First, a worship service is meant for all the believers in the church. Next, the entire Antiochean church was involved in commissioning Barnabas and Saul, for upon their return the missionaries reported to the church what God had done (14:27). And last, the Holy Spirit moves the church and not merely five people to engage in mission work.��7��) b. The Holy Spirit said, Appoint for me Barnabas and Saul for the work to which I have called them.

While the church prayed, the Holy Spirit spoke through the prophets and made his will known. Through his Spirit God enlarges the church and appoints his servants to the tasks he gives them.��8�� God, then, appoints Barnabas and Paul as missionaries.) Jesus had called Paul to be an apostle to the Gentiles, but both Barnabas and Paul had been teaching in the Antiochean church. Now the Holy Spirit called the believers to appoint these two men to a specific task: to proclaim the Good News to the world. For the church in Antioch this meant that these believers, by commissioning Barnabas and Paul, would lose two able teachers; that they would promise prayer support for the missionaries; and that Antioch would continue to be a mission center.) 1 1 2 8 0 “tw://bible.?id=46.9.1-46.9.6|AUTODETECT|” Both Paul and Barnabas had been called to be apostles to the Gentiles. In fact, when Luke refers to these men on their first missionary journey, he calls them apostles 7 1 -1 9 0 “tw://bible.?id=46.9.1-46.9.6|AUTODETECT|” I Cor. 9:1 6) 1 1 -1 9 0 0 ). The work that the Holy Spirit assigns to Barnabas and Paul is to acquaint the world with Christ s gospel and to extend the church to the ends of the earth (compare 1:8).) 1 1 2 8 0 “tw://bible.?id=48.1.16|AUTODETECT|” c. They laid their hands on them and sent them away. After a period of fasting and prayer, leaders of the Antiochean church placed hands on Barnabas and Paul. In Damascus, Ananias had laid his hands on Paul and thus Paul received the gift of the Holy Spirit (9:17). Although both Barnabas and Paul had taught Christ s gospel for many years, the church in Antioch officially ordained these two men to be missionaries to the Gentiles. After God called them to the special task of proclaiming the gospel to the Greco-Roman world 7 1 -1 9 0 “tw://bible.?id=48.1.16|AUTODETECT|” Gal. 1:16) 1 1 -1 9 0 0 ), the Antiochean church conducted the external ceremony of ordaining Barnabas and Paul.��9�� The ordination service plainly denotes that the missionaries and the church are united in mission work.) 1 47 2 8 0 0 ) Doctrinal Considerations in 13:1 3) In light of the work performed by Barnabas and Paul, what is the significance of their ordination in Antioch? First, thus far neither Paul nor Barnabas has been called an apostle, but when Luke recounts their first missionary tour he gives them the title apostles (14:14). Second, the two missionaries display miraculous healing powers, preach the gospel to Jew and Gentile, and possess authority that is equal to that of the apostles Peter and John. And third, the parallel between Peter and Paul is evident in healing a cripple (3:1 10 and 14:8 10), rebuking a magician or sorcerer (8:18 24 and 13:6 12), and organizing churches (8:14 17 and 14:21 25). What does the ordination of Barnabas and Paul signify? The two men were consecrated to a work which would be recognized as the work of apostles and in which they would act with apostolic authority, holding a position corresponding to that of the Twelve. ��10��) Furthermore, let us note the parallel between the twelve apostles and Barnabas and Paul.

The Holy Spirit fills the twelve apostles in Jerusalem on the day of Pentecost so that they are able to address the Jewish multitudes (2:1 41). And the Holy Spirit directs the church in Antioch to appoint Barnabas and Paul to proclaim the gospel to the Gentile multitudes. The Twelve are involved in the formation of the rapidly increasing Jerusalem church, while Barnabas and Paul are sent forth by the Antiochean church to organize churches to the ends of the earth (1:8).) ) ) Greek Words, Phrases, and Constructions in 13:1 2) Verse 1) ��p �t� �V�� in the local church (11:22) is a technical term.��11�� Nevertheless, the unity of the church prevails.) Verse 2) �� the genitive absolute construction of this present participle and the pronoun �P�� separates the clause from the subject of the main sentence . The pronoun, however, is indefinite, while the participle shows continued action. The word liturgy is derived from the verb �� (I serve).) �� this particle has the force of an invitation: Come, appoint for me.& ��12��) �� here the perfect middle points to an action that occurred in the past but has full significance in the present.) ) V. The First Missionary Journey) 13:4 14:28) 4 Having been sent by the Holy Spirit, they went down to Seleucia.

From there they sailed to Cyprus. 5 When they arrived at Salamis, they began to proclaim the word of God in the synagogues of the Jews. They also had John as a helper. 6 After traveling through the whole island as far as Paphos, they met a certain Jewish magician and false prophet named Bar-Jesus. 7 He was with the proconsul Sergius Paulus, an intelligent man, who summoned Barnabas and Saul and wanted to hear the word of God. 8 But Elymas the magician for this is what his name means opposed them, seeking to turn the proconsul from the faith. 9 Then Saul, also known as Paul, filled with the Holy Spirit, fixed his gaze on Elymas 10 and said: You are full of deceit and trickery, you son of the devil, you enemy of all righteousness; will you not cease to pervert the right ways of the Lord? 11 And now the hand of the Lord is against you. You will be blind and unable to see the light of the sun for a while. ) Immediately a mist and darkness fell upon him, and he went about and sought someone to lead him by the hand. 12 When the proconsul saw what had happened, he believed and was amazed at the teaching of the Lord.) 13 Paul and his companions put out to sea from Paphos and went to Perga in Pamphylia, where John left them and returned to Jerusalem. 14 But going on from Perga, they came to Pisidian Antioch. On the Sabbath they entered the synagogue and sat down. 15 After the reading of the Law and the Prophets, the synagogue officials sent this message to them: Men and brothers, if you have any word of exhortation for the people, please speak. ) 16 Paul stood up and motioning with his hand he said: Men of Israel and you who fear God, listen to me! 17 The God of this nation Israel chose our fathers and made the people great during their stay in the land of Egypt. With an uplifted arm he led them out from there. 18 He put up with them for about forty years in the desert. 19 He destroyed seven nations in the land of Canaan and apportioned their land as an inheritance. 20 All this took about four hundred and fifty years.) After these things, God gave them judges until the time of Samuel the prophet. 21 Then they asked for a king, and God gave them Saul son of Kish, a man of the tribe of Benjamin, for forty years. 22 After he had removed him, God raised up David to be their king. Concerning him God testified, I have found David the son of Jesse to be a man after my heart, who will do everything I desire. 23 From this man s descendants, God brought to Israel a savior, Jesus, according to the promise. 24 Before Jesus came, John preached a baptism of repentance to all the people of Israel. 25 As John was completing his work, he repeatedly said, Who do you suppose I am?

I am not the Christ. No, but someone is coming after me whose sandal I am not worthy to untie. ) 26 Men and brothers, sons of Abraham s family, and those among you who fear God, to us the word of this salvation has been sent. 27 Those who live in Jerusalem and their rulers did not recognize Jesus, and by condemning him they fulfilled the words of the prophets that are read every Sabbath. 28 And though they found no ground for execution, they asked Pilate that he be killed. 29 When they accomplished everything that had been written about him, they took him down from the cross and laid him in a tomb. 30 But God raised him from the dead. 31 For many days, he appeared to those who had come up with him from Galilee to Jerusalem. They are now his witnesses to the people.) 32 And we proclaim this good news to you. This promise made to the fathers 33 God has fulfilled to us, their children. He raised Jesus, as it was written in the second psalm.) You are my Son;) today I have become your Father. ) 34 Namely, God raised him from the dead, never to decay, as God said: I will give you the holy and sure blessings of David. 35 For this reason, God says in another psalm,) You will not let your Holy One undergo decay. ) 36 For David, after he served God s purpose in his own generation, fell asleep. He was buried with his fathers and underwent decay. 37 But whom God raised from the dead did not undergo decay.) 38 Therefore, men and brothers, let it be known to you that through him forgiveness of sins is proclaimed to you. 39 Everyone who believes is justified through him from all the things from which you could not be justified through the law of Moses. 40 Be careful that what was spoken by the prophets does not come upon you:) 41 Look, you scoffers,) be amazed and perish!) Because I am going to do a work) in your days, a work which your will never believe) even if someone would describe it to you. ) 42 When Paul and Barnabas were leaving, the people begged them that these things be spoken to them the next Sabbath. 43 After the synagogue meeting had ended, many Jews and God-fearing proselytes to Judaism followed Paul and Barnabas, who spoke to them and urged them to continue in the grace of God.) 44 On the next Sabbath, nearly the whole city assembled to hear word of the Lord. 45 But when the Jews saw the crowds, they were filled with jealousy.

And abusively they began to contradict the things that Paul was saying. 46 Paul and Barnabas boldly answered them: The word of God had to be spoken to you first. Since you reject it and do not consider yourselves worthy of eternal life, we are turning to the Gentiles. 47 For this is what the Lord commanded us:) I have placed you as a light to the Gentiles,) to bring salvation to the ends of the earth. ) 48 When the Gentiles heard this, they began to rejoice and glorify the word of the Lord. And as many as were ordained to eternal life believed.) 49 The word of the Lord spread through the whole region. 50 But the Jews aroused the God-fearing and honorable women and the leading men of the city. They instigated a persecution against Paul and Barnabas and drove them out of their region. 51 So Paul and Barnabas shook the dust off their feet in protest against them and went to Iconium. 52 And the disciples were filled with joy and the Holy Spirit.) ) A. Cyprus) 13:4 12) The missionary task to which the Holy Spirit has called Barnabas and Paul is exacting. The missionaries frequent Jewish synagogues but in addition they actively seek new converts from the Gentile population.

This new aspect to the task of the missionaries is challenging, for it results eventually in the need to formulate principles of conduct for Gentile believers (15:1 35).) 1. Jewish Synagogue) 13:4 5) 4. Having been sent by the Holy Spirit, they went down to Seleucia. From there they sailed to Cyprus. 5. When they arrived at Salamis, they began to proclaim the word of God in the synagogues of the Jews. They also had John as a helper.) 1 1 2 8 0 “tw://bible.?id=48.1.1|AUTODETECT|” a. Having been sent by the Holy Spirit. Luke emphasizes that the missionaries are sent out not by the church in Antioch but by the Holy Spirit. The Spirit told the church to appoint Barnabas and Paul, and he himself sent them to their field of labor. Accordingly, Paul is able to say that he has been sent not from men nor by man, but by Jesus Christ and God the Father 7 1 -1 9 0 “tw://bible.?id=48.1.1|AUTODETECT|” Gal. 1:1) 1 1 -1 9 0 0 , NIV). That is, the Triune God sent Paul and Barnabas first to Cyprus and then to Asia Minor.) 1 8 2 8 0 0 b. They went down to Seleucia. Located on the Orontes River and near the Mediterranean coast, Seleucia served as the seaport for the city of Antioch. Because Antioch is in mountainous territory, Barnabas and Paul had to travel a relatively short distance down to Seleucia.) c. From there they sailed to Cyprus. On a clear day in Seleucia, the apostles would be able to see the coastline and the mountain complex of Cyprus.

The voyage across the water would take less than a day.��13�� Cyprus was Barnabas s birthplace (4:36), and so he had intimate knowledge of the inhabitants, the Jewish synagogues, and the culture. This knowledge proved to be an asset. Barnabas was not the first Christian to visit the island; Christian refugees from Jerusalem had traveled as far as Cyprus, Luke relates (11:19).) d. When they arrived at Salamis, they began to proclaim the word of God in the synagogues of the Jews. Salamis was a harbor town on the east coast of Cyprus and was situated directly north of the modern city of Famagusta. It was a trading center where merchants from Cilicia, Syria, Phoenicia, and Egypt traded olive oil, wool, wine, and grain.

In the course of time, this port city attracted a large number of Jews who belonged to the merchant class and who had established several synagogues there. When Barnabas and Paul arrived in Salamis, the Jews welcomed them to their synagogues.) In his brief report, Luke neglects to mention the effect of the message the missionaries proclaimed. However, with the tense of a Greek verb he indicates that Barnabas and Paul continued to preach the Word of God for some time. We surmise that the apostles proved from the Old Testament Scripture that Jesus fulfilled the messianic promises. The Word of God, therefore, served as a common denominator for both parties. Perhaps in their initial contacts with the people, Barnabas and Paul spent their time with the Jewish population of Salamis, for nothing is said about Gentiles frequenting the synagogue worship services.

The missionaries applied the rule which in time became their trademark: first to the Jew and then to the Gentile.) e. They also had John as a helper. As an afterthought, Luke inserts the information that John Mark accompanied the missionaries to the island of Cyprus (see 12:25). Perhaps Luke wants to place the emphasis on the mission of Barnabas and Paul; in passing, he also mentions their travel companion John Mark. Indeed, Mark was not called by the Holy Spirit and was not ordained by the Antiochean church. For this reason, Luke describes him as a helper to the missionaries.

We are not told what the nature of his assistance was, but his work was not limited to providing physical necessities (e.g., food and lodging) for his companions. Luke literally uses the word underling to describe Mark, which means that he did whatever the missionaries asked him to do.) ) Greek Words, Phrases, and Constructions in 13:5) �� from the verb �� (I proclaim publicly), this form is the ingressive imperfect: they began to proclaim. ) 1 1 2 8 0 “tw://bible.?id=42.4.20|AUTODETECT|” Q�� translated servant or attendant 7 1 -1 9 0 “tw://bible.?id=42.4.20|AUTODETECT|” Luke 4:20) 1 1 -1 9 0 0 ), the noun is an accusative of apposition.) 1 6 2 8 0 0 ) ) 2. Bar-Jesus) 13:6 12) 6. After traveling through the whole island as far as Paphos, they met a certain Jewish magician and false prophet named Bar-Jesus. 7. He was with the proconsul Sergius Paulus, an intelligent man, who summoned Barnabas and Saul and wanted to hear the word of God.) The island of Cyprus had been conquered by the Romans and made an imperial province that was under the jurisdiction of the Roman senate. Avoiding the mountainous interior areas of the island, the missionaries walked through the level plains and along the southern seacoast of Cyprus. They traveled about one hundred miles from the east coast of the island to the west coast, where they arrived at the city of Paphos.

This city was noted for its beautiful buildings and a temple dedicated to the goddess Aphrodite. During the reign of Emperor Augustus, Paphos was destroyed by an earthquake (15 b.c.) but was soon rebuilt with Roman government funds. The city became the administrative and religious center of the island, as well as the residence of the Roman proconsul. Proconsuls, who were appointed by the Roman senate, usually ruled for one year and had absolute military and judicial authority (see 18:12; 19:38).) 1 1 2 8 0 “tw://bible.?id=24.14.14-24.14.16|AUTODETECT|” On his missionary journeys, Paul usually visited capital cities, especially those where officials of the Roman government resided. In Paphos, Paul and Barnabas met a Roman proconsul, Sergius Paulus. He employed a magician a man who interpreted dreams and dabbled in the occult named Bar-Jesus. The name Bar-Jesus is Aramaic and means son of Jesus, or in Old Testament terms, son of Joshua. Luke reports that this man was a false prophet and a Jew. As a Jew, Bar-Jesus was acquainted with God s condemnation of prophets who had not been called by God 7 1 -1 9 0 “tw://bible.?id=24.14.14-24.14.16|AUTODETECT|” Jer. 14:14 16) 1 1 -1 9 0 “tw://bible.?id=66.22.15|AUTODETECT|” ). But in spite of God s teachings concerning sorcerers and false prophets, Bar-Jesus was one of them (compare 19:13).��14�� Both the Talmud and the postapostolic literature contain stern warnings not to practice magic 7 1 -1 9 0 “tw://bible.?id=66.22.15|AUTODETECT|” Rev. 22:15) 1 1 -1 9 0 0 ).��15��) 1 4 2 8 0 0 In verse 7 Luke says that Sergius Paulus, the proconsul, was an intelligent man who desired to hear the word of God. He was open to religious instruction from Jewish teachers; thus, he employed Bar-Jesus and listened to Barnabas and Paul preach the gospel. He was not a God-fearer, but he desired to hear the word of God and become acquainted with the teachings of the apostles.) In the northern part of Cyprus, archaeologists have discovered a fragment of a Greek inscription that bears the name Quintus Sergius Paulus, who presumably was a proconsul during the reign of Emperor Claudius (a.d. 41 54). If we accept that Paul began his first missionary journey in the second half of the fifth decade (a.d. 46), the archaeological find points to the proconsul Luke describes in Acts.��16��) 8. But Elymas the magician for this is what his name means opposed them, seeking to turn the proconsul from the faith. 9. Then Saul, also known as Paul, filled with the Holy Spirit, fixed his gaze on Elymas 10. and said: You are full of deceit and trickery, you son of the devil, you enemy of all righteousness; will you not cease to pervert the right ways of the Lord? 11a.

And now the hand of the Lord is against you. You will be blind and unable to see the light of the sun for a while. ) a. But Elymas the magician & opposed them. Luke indicates that Bar-Jesus had a Greek name, Elymas, which is a transliteration of an Aramaic or Arabic word that means magician. ��17�� At the court of Sergius Paulus, Bar-Jesus used his Greek rather than his Aramaic name. Note that in this context, Paul also preferred his Greek name to his Hebrew name (v. 9).) 1 1 2 8 0 “tw://bible.?id=55.3.8|AUTODETECT|” b. [He sought] to turn the proconsul from the faith. While the preaching of the gospel intrigued Sergius Paulus, it mobilized Elymas into opposition. Elymas was a magician who realized that if Sergius Paulus became a Christian, his services would no longer be needed and he would lose his source of income. Further, Elymas was a Jew who bitterly opposed the gospel and its messengers. When he saw that Sergius Paulus had summoned the missionaries to hear the gospel explained, Elymas did everything possible to dissuade the proconsul from accepting the Christian faith 7 1 -1 9 0 “tw://bible.?id=55.3.8|AUTODETECT|” II Tim. 3:8) 1 1 -1 9 0 0 ). The situation reached the critical stage, for the veracity of the gospel was at stake. Either Elymas or Barnabas and Paul were imposters.) 1 2 2 8 0 0 c. Then Saul, also known as Paul, filled with the Holy Spirit, fixed his gaze on Elymas. We observe at least four distinct changes.) First, from this moment Luke gives prominence to Paul. That is, Paul is no longer the person who accompanies Barnabas; the roles are reversed. Yet at times the order Barnabas and Paul is retained (see 14:14; 15:12).) 1 1 2 8 0 “tw://bible.?id=46.15.9|AUTODETECT|” Next, Paul adopts the Greek name Paulus, which as a loan word from Latin literally means the little one. Paul no longer uses his Hebrew name. Augustine believed that Paul adopted his new name to indicate that he was the least of the apostles 7 1 -1 9 0 “tw://bible.?id=46.15.9|AUTODETECT|” I Cor. 15:9) 1 1 -1 9 0 “tw://bible.?id=49.3.8|AUTODETECT|” ; and see ) 7 1 -1 9 0 “tw://bible.?id=49.3.8|AUTODETECT|” Eph. 3:8) 1 1 -1 9 0 0 ). But this view has no support. Nor do we have proof that Paul used his Greek name as a compliment to Sergius Paulus. Paul, a Roman citizen, already had two, if not three, names. (Roman citizens usually had three names; for example,Quintus Sergius Paulus.) And Paul used his Greek name even before Sergius Paulus became a believer.��18��) 1 2 2 8 0 0 Third, even though Paul received the Holy Spirit when Ananias put his hands on him (9:17) and was sent out by the Holy Spirit (v. 4), this is the first explicit statement that Paul is filled with the Spirit.) And last, empowered by the presence of the Holy Spirit, Paul cursed Elymas with blindness and thus exerted his apostolic authority. In passing, we call attention to the parallel between two apostles: Peter rebuking Simon the sorcerer (8:20 23) and Paul cursing Elymas.) 1 1 2 8 0 “tw://bible.?id=43.8.44|AUTODETECT|” d. Paul & said: You are full of deceit and trickery, you son of the devil. When Paul denounced Elymas in front of Sergius Paulus, a verbal explosion erupted. He called Elymas son of the devil 7 1 -1 9 0 “tw://bible.?id=43.8.44|AUTODETECT|” John 8:44) 1 1 -1 9 0 0 ) instead of son of Jesus (Bar-Jesus). Paul was filled with the Holy Spirit, but Elymas was full of deceit and trickery.��19�� Paul represented Jesus Christ and Elymas represented the devil. Therefore, in this spiritual conflict, Paul addressed Elymas directly and Satan indirectly: You son of the devil, full of all deceit and all trickery. In Acts, Luke refers to Satan twice (5:3; 26:18) and to the devil once (13:10).) 1 1 2 8 0 0 Paul could not be more explicit in his denunciation. According to him, Elymas practiced deceit and wickedness to the highest degree. Paul continued and thundered, You enemy of all righteousness. He regarded Elymas as a servant of Satan and therefore as an enemy. What kind of an enemy was Elymas? This false prophet had set himself against everything that was right, just, and true.

Elymas was actively and persistently perverting the right ways of the Lord. From the Old Testament Scriptures, Elymas knew that God s ways are perfect, right, and just.��20�� But he relentlessly opposed the teachings of the Lord. For Elymas, the expression Lord meant the Lord God of Israel. And this God, whom he personally opposed, chastened him with temporary blindness. Paul rebuked Elymas and said,) 1 1 2 8 0 “tw://bible.?id=7.2.15|AUTODETECT|” e. And now the hand of the Lord is against you. You will be blind and unable to see the light of the sun for a while. Note, first, that not Paul but the Lord punished Elymas for his blatant opposition to the teaching of the gospel. With his hand, the Lord set limits 7 1 -1 9 0 “tw://bible.?id=7.2.15|AUTODETECT|” Judg. 2:15) 1 1 -1 9 0 “tw://bible.?id=9.12.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=9.12.15|AUTODETECT|” I Sam. 12:15) 1 1 -1 9 0 0 ). Next, the Lord extended his grace and mercy to Elymas by telling him that his punishment would be only temporary. And third, God afflicted Elymas with the scourge of blindness and thus caused him to live in confinement. Paul could relate to this condition; in his state of physical blindness, his spiritual blindness was removed so that he was able to understand God s purposes (9:8 18).) 1 5 2 8 0 0 11b. Immediately a mist and darkness fell upon him, and he went about and sought someone to lead him by the hand. 12. When the proconsul saw what had happened, he believed and was amazed at the teaching of the Lord.) What a pitiful sight to see the magician Elymas stumble around, unable to see, and to hear him ask people to lead him by the hand from place to place. In the sharp conflict between Paul and Elymas, Paul triumphed while his opponent groped in darkness. The immediacy of divine punishment descending upon Elymas astounded the proconsul, who saw that Paul was the true prophet of the Lord and Elymas the fraud.) Whenever the New Testament reveals that God performs a miracle, the result is that people turn to him in faith. For example, Peter healed the cripple at the temple gate and numerous worshipers believed in Jesus (3:6; 4:4).

When God struck Elymas with blindness, he brought Sergius Paulus to faith in Christ. We are not told that Elymas repented and believed. But Sergius Paulus, set free from the snares with which Elymas had bound him, now believed the teaching of Christ s gospel which he earlier had been told to doubt.��21��) ) Doctrinal Considerations in 13:4 12) 1 1 2 8 0 “tw://bible.?id=45.10.17|AUTODETECT|” Faith comes by hearing, and hearing comes through the word of Christ, Paul writes 7 1 -1 9 0 “tw://bible.?id=45.10.17|AUTODETECT|” Rom. 10:17) 1 1 -1 9 0 0 ). Luke reveals that people accept Christ when they listen to his gospel. The Samaritans believe when Philip proclaims the Good News to them (8:12). Philip teaches the Ethiopian eunuch, who goes on his way rejoicing (8:39). Cornelius and his household hear the gospel from Peter and receive the gift of the Holy Spirit (10:44). And Sergius Paulus sees what happens to Elymas and believes.

Luke adds that he continued to be amazed at the teaching of Christ s gospel; however, we have no reason to doubt the genuineness of his faith.��22�� Nothing more is said about this Roman official who, upon completing his term in office, would leave Cyprus. Sergius Paulus serves as the Holy Spirit s mark of approval on the church s missionary purpose to proclaim the Good News to the Greco-Roman world.) 1 15 2 8 0 0 ) Greek Words, Phrases, and Constructions in 13:10) f an interjection that expresses emotion. It prefaces an announcement of impending divine judgment: the punishment of temporary blindness. With the accompanying vocatives �1� (son) and �� (enemy), the particle is intensely personal.��23��) �P �� the second person singular of the future indicative of the verb �� (I stop) is followed by the present active participle �� (perverting). The phrase is almost an imperative and certainly expresses a wish: Will you not stop perverting? ��24��) ) ) B. Pisidian Antioch) 13:13 52) We see an interesting development in the route Paul and Barnabas take on the first missionary journey. Because Barnabas was born and raised on the island of Cyprus, the travelers visit Cyprus first.

But when they have crossed the island from east to west, they board ship and sail to Asia Minor, the birthplace of Paul. And although they do not visit Tarsus, Paul s native town, they land at Perga in Pamphylia, travel north to Pisidian Antioch, and from there go eventually to Iconium, Lystra, and Derbe, where they organize churches. These churches, located in the heartland of the Roman province of Galatia, received a letter from Paul known as the Epistle to the Galatians.) For the last two centuries, some scholars have maintained that on his third missionary journey Paul traveled through northern Galatia on his way to Ephesus (18:23). These scholars consider that the Epistle to the Galatians was addressed to congregations in northern Galatia. But we have no evidence that Paul visited areas in the northern part of Galatia, so the objections to this theory (called the northern Galatian theory) are formidable. Therefore, we are inclined to defend what is called the southern Galatian theory.

We consider the churches Paul founded during his first missionary tour to be the recipients of his Galatian epistle.��25��) 1. Invitation) 13:13 15) 13. Paul and his companions put out to sea from Paphos and went to Perga in Pamphylia, where John left them and returned to Jerusalem.) We face two problems in this text:) a. Location. Paul, Barnabas, and Mark decided to leave Paphos in Cyprus, board a ship, and sail in a northwesterly direction to Asia Minor. To be precise, they set sail for Perga, a chief city in the coastal province of Pamphylia.

Paul and his companions undoubtedly knew that some Jews from Pamphylia had heard Peter s Pentecost sermon in Jerusalem (2:10) and had brought the gospel to their native province. This province, bordering Cilicia to the east, Lycia to the west, and Pisidia and the Taurus Mountains to the north, possessed fertile fields along the Mediterranean coast. The River Cestrus flowed down the mountains to the sea and provided water for the agricultural plains along its banks. The land was rich in fruit and crops and was a center of pharmaceutical products. ��26�� Perga was located slightly inland and a short distance west of the River Cestrus.) 1 1 2 8 0 “tw://bible.?id=48.4.13|AUTODETECT|” Paul and his fellow workers did not organize a church in Perga, even though they proclaimed the gospel there upon their return from Pisidian Antioch (14:25). Paul and Barnabas went instead to the interior and preached the Good News to the Galatians in Pisidia. William M. Ramsay suggested that at Perga Paul became ill with malaria and thus moved to the cooler climate in the higher elevation of Pisidian Antioch,��27�� for Paul refers to being ill when he first came to the Galatians 7 1 -1 9 0 “tw://bible.?id=48.4.13|AUTODETECT|” Gal. 4:13) 1 1 -1 9 0 “tw://bible.?id=47.12.7|AUTODETECT|” ; and compare ) 7 1 -1 9 0 “tw://bible.?id=47.12.7|AUTODETECT|” II Cor. 12:7) 1 1 -1 9 0 0 ). Even if we adopt Ramsay s suggestion, we still face a second problem. Why did John Mark leave Paul and Barnabas in Perga and return to Jerusalem?) 1 1 2 8 0 “tw://bible.?id=47.11.26|AUTODETECT|” b. Return. Once again, the text is obscure. Perhaps, because the information concerns his friend Mark, Luke remains silent. Scholars have speculated about Mark s homesickness, the dangers of travel in the mountainous regions of Pamphylia and Pisidia 7 1 -1 9 0 “tw://bible.?id=47.11.26|AUTODETECT|” II Cor. 11:26) 1 1 -1 9 0 0 ), the uncertainty of travel in territory unknown to Mark, and his possible objection to preaching the gospel primarily to Gentiles.) 1 2 2 8 0 0 If we take a comprehensive look at chapters 13 and 14, we notice that the emphasis falls on proclaiming Christ s gospel to the Gentiles. When Paul and Barnabas were rejected by the Jews in Pisidian Antioch, they announced that they would turn to the Gentiles (13:46; see also 14:27).��28�� This purpose became objectionable to Mark, who said goodbye to the missionaries and returned to Jerusalem. We assume that there he reported that the overriding concern of Paul was to convert the Gentiles to the Christian faith. When, some time later, Barnabas wanted to take Mark along on another missionary journey, he ruptured his friendship with Paul. Because Mark had deserted the missionaries in Pamphylia, Paul refused to have him as a partner (15:37 39). The break in relations between Paul and Barnabas can be explained best if Mark s desertion originated from his objection to preaching to the Gentiles.��29��) 14.

But going on from Perga, they came to Pisidian Antioch. On the Sabbath they entered the synagogue and sat down. 15. After the reading of the Law and the Prophets, the synagogue officials sent this message to them: Men and brothers, if you have any word of exhortation for the people, please speak. ) 1 1 2 8 0 “tw://bible.?id=47.11.26|AUTODETECT|” Luke reports only that the missionaries continued their journey from Perga to Pisidian Antioch. But we know that they had to travel for many days, following the River Cestrus, and climb to an altitude of thirty-six hundred feet. Moreover, the route was dangerous because local bandits attacked travelers in the narrow mountain passes 7 1 -1 9 0 “tw://bible.?id=47.11.26|AUTODETECT|” II Cor. 11:26) 1 1 -1 9 0 0 ). The missionaries entered territory which the Romans called the province of Galatia. In the southern part of this province, the Romans had founded a colony at Antioch (25 b.c.).) 1 3 2 8 0 0 The name Antioch was common to many cities in the ancient world that were founded by either the Syrian ruler Seleucus Nicator (301 281 b.c.) or his son Antiochus I. Luke writes that Paul and Barnabas went to Pisidian Antioch and thus distinguishes it from Antioch in Syria. Pisidian Antioch, located on the right bank of the Anthius River,��30�� was in western central Asia Minor (modern Turkey). The city was home to numerous Greeks, Phrygians, Romans, and Jews. The Jews had been brought to Antioch by the Seleucids in the third century before Christ. The Jewish population had built a synagogue and had acquainted the Gentiles with the teaching of the Old Testament Scriptures.) Further, the synagogue in dispersion was a center of learning, a source of help in community needs, a place for meetings, and a court of justice.

The synagogues became a part of public life in Gentile communities. Numerous Gentiles attended the worship services in the local synagogue, observed the Jewish law, and believed in God. But some Gentiles, because of their refusal to be circumcised, were called God-fearers. Accordingly, at least four groups of people worshiped together on any given Sabbath: Jews who were born either in dispersion or in Israel, converts to Judaism, God-fearers, and Gentiles who displayed an interest but did not make a commitment.) After the missionaries arrived in Pisidian Antioch, they entered the synagogue on the following Sabbath. They sat down and waited for the people to welcome them to the worship service. Luke writes that Paul s custom was to go to local synagogues and teach from the Scriptures.��31��) 1 1 2 8 0 “tw://bible.?id=5.6.4-5.6.9|AUTODETECT|” Luke describes the liturgy of the Sabbath service. He relates that the Law and the Prophets were read; that is, members of the congregation in dispersion were appointed to read selections from the Old Testament Scripture in the Greek translation (the Septuagint). Of course, other parts of the liturgy were the recitation of the Shema 7 1 -1 9 0 “tw://bible.?id=5.6.4-5.6.9|AUTODETECT|” Deut. 6:4 9) 1 1 -1 9 0 “tw://bible.?id=5.11.13-5.11.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.11.13-5.11.21|AUTODETECT|” 11:13 21) 1 1 -1 9 0 “tw://bible.?id=4.15.37-4.15.41|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=4.15.37-4.15.41|AUTODETECT|” Num. 15:37 41) 1 1 -1 9 0 0 ), prayer, a sermon, and a concluding benediction. The important part of the worship service always was the sermon.��32��) 1 18 2 8 0 0 The rulers of the synagogue invited Paul and Barnabas to give the people a word of exhortation. These rulers were in charge and often participated in the various parts of the liturgy. They welcomed the visitors and expected that either Paul or Barnabas would accept their request to deliver a sermon. In the local synagogue, visitors were regularly asked to speak.) ) ) Greek Words, Phrases, and Constructions in 13:13 15) Verse 13) �� from �� (I lead up), in the aorist passive this participle is a nautical term that denotes set sail. ) �1 ��v �� this is a classical idiom meaning Paul and his companions. ��33��) Verses 14 15) �� the plural form derives from the Hebrew idiom shemaim (heavens) but is translated in the singular.) �� from the verb �� (I read), this noun has the -�� ending to indicate the activity of reading the Scriptures.) ) ) 2. Old Testament Survey) 13:16 22) Paul had opportunity to survey the Old Testament Scriptures and show that Jesus Christ of Nazareth fulfilled the messianic prophecies. He addressed a mixed audience in which the God-fearing Gentiles became not only listeners but also followers of Christ.

These people realized that the Christian faith was based on the Old Testament Scriptures but was free from the demands placed on them by the Jews.) 16. Paul stood up and motioning with his hand he said: Men of Israel and you who fear God, listen to me! ) Worship services in the local synagogues were marked by undue noise, especially during a short intermission. Men and women used the opportunity to exchange news and opinions; they were ready to express their likes and dislikes. When the rulers of the synagogue sent a message to Paul and Barnabas, who presumably occupied a seat far from the front, the worshipers were engaged in animated conversation. They met not only to worship God; they also used the synagogue as an informal meeting place. Consequently, when Paul accepted the invitation to speak a word of exhortation, he had to ask for attention and did so according to the custom of that day.

He motioned with his hand and thus called for order in the building (see also 12:17; 19:33; 21:40; 26:1).) Luke chose to record the sermon that Paul preached to an audience of Jews and Gentiles in Pisidian Antioch. In summary form, this sermon is a type that Paul delivered throughout Asia Minor, Macedonia, and Greece (refer to 14:15 17; 17:22 31). Moreover, in many respects the sermon resembles those which Peter delivered at Pentecost (2:14 36) and at Solomon s Colonnade (3:12 26) and the one Stephen preached before the Sanhedrin (7:2 53). Paul s sermon in Pisidian Antioch consists of three parts: a survey of Israel s history; the life, death, and resurrection of Jesus; and the application of the gospel message.) 1 1 2 8 0 “tw://bible.?id=42.4.20|AUTODETECT|” In his Gospel and in Acts, Luke describes two synagogue worship services. In one, Jesus sits down to preach 7 1 -1 9 0 “tw://bible.?id=42.4.20|AUTODETECT|” Luke 4:20) 1 1 -1 9 0 “tw://bible.?id=44.13.16|AUTODETECT|” ), and in the other, Paul stands up when he begins his sermon 7 1 -1 9 0 “tw://bible.?id=44.13.16|AUTODETECT|” Acts 13:16) 1 1 -1 9 0 0 ). The difference stems from two separate cultures: in the synagogues of Israel the teacher sat and in those of the dispersion he stood.) 1 3 2 8 0 0 Paul begins his address with familiar words: Men of Israel and you who fear God. Notice that he addresses the Jew first and then the Gentile. The Gentiles are the God-fearers, who willingly lend a listening ear to what Paul has to say. Among them are many prominent Gentile ladies (v. 50).) 17. The God of this nation Israel chose our fathers and made the people great during their stay in the land of Egypt. With an uplifted arm he led them out from there. 18.

He put up with them for about forty years in the desert. 19. He destroyed seven nations in the land of Canaan and apportioned their land as an inheritance. 20a. All this took about four hundred and fifty years. ) a. The God of this nation Israel. Like Stephen before the Sanhedrin, Paul begins his sermon with a historical survey of the nation Israel. In his opening statement, he first declares that God is Israel s God.

In fact, Paul specifies that God claims the people of Israel as his own in this case those who worship him in the local synagogue of Pisidian Antioch (see v. 15).) 1 1 2 8 0 “tw://bible.?id=5.4.37|AUTODETECT|” Next, Paul declares that God & chose our fathers. God does the choosing, not man. And God had chosen the forefathers, that is, the patriarchs Abraham, Isaac, and Jacob 7 1 -1 9 0 “tw://bible.?id=5.4.37|AUTODETECT|” Deut. 4:37) 1 1 -1 9 0 “tw://bible.?id=5.10.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.10.15|AUTODETECT|” 10:15) 1 1 -1 9 0 “tw://bible.?id=42.9.35|AUTODETECT|” ). God s electing grace extends to the people of Israel: In his eternal will and purpose God chose Israel, when as yet Israel was not, as he had chosen Paul (9:15; 22:14), and as he had fore-ordained the Christ before the foundation of the world 7 1 -1 9 0 “tw://bible.?id=42.9.35|AUTODETECT|” Luke 9:35) 1 1 -1 9 0 “tw://bible.?id=42.23.35|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.23.35|AUTODETECT|” 23:35) 1 1 -1 9 0 “tw://bible.?id=44.3.20|AUTODETECT|” ; compare ) 7 1 -1 9 0 “tw://bible.?id=44.3.20|AUTODETECT|” Acts 3:20) 1 1 -1 9 0 0 ). ��34�� Luke provides only a summary of Paul s address and quickly moves from the period of the patriarchs to the formation of Israel as a nation.) 1 1 2 8 0 “tw://bible.?id=2.1.20|AUTODETECT|” b. [He] made the people great. With this one remark that Luke records, Paul refers to the descendants of Jacob who became a nation while they lived in Egypt. The Israelites were despised by the Egyptians and reduced to living in slavery. But God himself provided for the downtrodden Israelites and brought them to nationhood 7 1 -1 9 0 “tw://bible.?id=2.1.20|AUTODETECT|” Exod. 1:20) 1 1 -1 9 0 “tw://bible.?id=2.5.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.5.5|AUTODETECT|” 5:5) 1 1 -1 9 0 “tw://bible.?id=2.33.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.33.13|AUTODETECT|” 33:13) 1 1 -1 9 0 “tw://bible.?id=23.1.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.1.2|AUTODETECT|” Isa. 1:2) 1 1 -1 9 0 0 ). God regarded the Israelites as his covenant people and promoted them to prominence in a foreign country. He made them great in numbers and strength, and caused the Israelites to prosper during their stay in Egypt.) 1 1 2 8 0 0 c. With an uplifted arm he led them out from there. Paul borrows Old Testament language when he speaks of God s powerful hand or arm.��35�� He uses the term uplifted to show that God s arm was the overarching power that controlled every event in Egypt. He ascribes glory and honor to the God of Israel, who delivered his people from the yoke of slavery and led them out of Egypt by signs and miracles.) 1 1 2 8 0 “tw://bible.?id=2.16.35|AUTODETECT|” d. [God] put up with them for about forty years in the desert. After God had led his people out of Egypt, he continued to provide for them. For forty years God daily gave them food in the form of manna 7 1 -1 9 0 “tw://bible.?id=2.16.35|AUTODETECT|” Exod. 16:35) 1 1 -1 9 0 “tw://bible.?id=2.17.6|AUTODETECT|” ), supplied them with water 7 1 -1 9 0 “tw://bible.?id=2.17.6|AUTODETECT|” Exod. 17:6) 1 1 -1 9 0 “tw://bible.?id=5.8.4|AUTODETECT|” ), kept their clothes and sandals from wearing out 7 1 -1 9 0 “tw://bible.?id=5.8.4|AUTODETECT|” Deut. 8:4) 1 1 -1 9 0 “tw://bible.?id=5.29.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.29.5|AUTODETECT|” 29:5) 1 1 -1 9 0 “tw://bible.?id=2.17.8-2.17.13|AUTODETECT|” ), and protected them from enemies 7 1 -1 9 0 “tw://bible.?id=2.17.8-2.17.13|AUTODETECT|” Exod. 17:8 13) 1 1 -1 9 0 “tw://bible.?id=5.1.31|AUTODETECT|” ). He carried his people as a father carries his son 7 1 -1 9 0 “tw://bible.?id=5.1.31|AUTODETECT|” Deut. 1:31) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=4.14.22|AUTODETECT|” In spite of God s miracles, goodness, and love, the Israelites grumbled, complained, and rejected God. In the desert, they disobeyed and tested God ten times 7 1 -1 9 0 “tw://bible.?id=4.14.22|AUTODETECT|” Num. 14:22) 1 1 -1 9 0 0 ). Yet God continued to put up with them for forty years. Incidentally, the Greek text has a variant reading that features a change of one letter in the verb put up with (v. 18). One translation has adopted the variant reading: instead of put up with them, the Jerusalem Bible reads took care of them. ��36��) 1 1 2 8 0 “tw://bible.?id=5.7.1|AUTODETECT|” e. [God] destroyed seven nations in the land of Canaan. Paul closely follows the Old Testament narrative and relates that not the Israelites but God conquered Canaan and dispossessed and destroyed its inhabitants. The seven nations were the Hittites, Girgashites, Amorites, Canaanites, Perizzites, Hivites, and Jebusites 7 1 -1 9 0 “tw://bible.?id=5.7.1|AUTODETECT|” Deut. 7:1) 1 1 -1 9 0 “tw://bible.?id=6.3.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=6.3.10|AUTODETECT|” Josh. 3:10) 1 1 -1 9 0 “tw://bible.?id=6.24.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=6.24.11|AUTODETECT|” 24:11) 1 1 -1 9 0 “tw://bible.?id=10.5.6-10.5.7|AUTODETECT|” ). Not all the people in Canaan were killed during the conquest. Indeed, David finally destroyed the Jebusites when he conquered Jerusalem and made it the City of David 7 1 -1 9 0 “tw://bible.?id=10.5.6-10.5.7|AUTODETECT|” II Sam. 5:6 7) 1 1 -1 9 0 “tw://bible.?id=13.11.4-13.11.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=13.11.4-13.11.8|AUTODETECT|” I Chron. 11:4 8) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=1.15.18-1.15.21|AUTODETECT|” f. [God] apportioned their land as an inheritance. Paul refers to the fulfillment of God s promise to Abraham 7 1 -1 9 0 “tw://bible.?id=1.15.18-1.15.21|AUTODETECT|” Gen. 15:18 21) 1 1 -1 9 0 0 ) to give his descendants the land because of the covenant God had made with him. Centuries later, when the conquest had been completed, Joshua allotted the promised land to the Israelites, tribe by tribe (Josh. 14 21). The land of Canaan became the sacred inheritance of God s people Israel.) 1 1 2 8 0 “tw://bible.?id=1.15.13|AUTODETECT|” g. All this took about four hundred and fifty years. Paul ventures to give a round number for the period that began with Jacob and his children entering Egypt and ended with the Israelites receiving their inheritance in Canaan. God told Abraham that his descendants would be oppressed in a foreign country for 400 years 7 1 -1 9 0 “tw://bible.?id=1.15.13|AUTODETECT|” Gen. 15:13) 1 1 -1 9 0 0 ). Add to this number the 40 years the Israelites spent in the desert and allow 10 years for the conquest of Canaan; the total comes to 450 years.) 1 3 2 8 0 0 However, the reading of this text (vv. 19b 20a) can be rendered in varying ways:) After that he gave them judges for about four hundred and fifty years, until Samuel the prophet. [v. 20]��37��) He gave them their land as an inheritance, for about, four hundred and fifty years. And after that he gave them judges until Samuel the prophet. [vv. 19b 20a]��38��) 1 1 2 8 0 “tw://bible.?id=11.6.1|AUTODETECT|” In the Greek text, no paragraph division appears; therefore, translators have to determine where one verse ends and the other begins. If we choose the first translation, we have to count the total number of years (410) that judges ruled Israel. If we add to this number the 40 years the priest Eli ruled, the total Isaiah 450. But ) 7 1 -1 9 0 “tw://bible.?id=11.6.1|AUTODETECT|” I Kings 6:1) 1 1 -1 9 0 0 speaks of 480 years from the exodus to the fourth year of Solomon s reign. Furthermore, Josephus calculates the period from the exodus to the building of the temple to be 592 years.��39�� In short, we meet a confusing array of figures. We do well to interpret 450 as a round number and apply it to Israel s stay in Egypt, the desert journey, and the conquest of Canaan. Hence we suspect that Paul begins to count from the time Israel became a nation.) 1 1 2 8 0 0 20b. After these things, God gave them judges until the time of Samuel the prophet. 21. Then they asked for a king, and God gave them Saul son of Kish, a man of the tribe of Benjamin, for forty years. ) 1 1 2 8 0 “tw://bible.?id=7.2.16|AUTODETECT|” Despite Israel s disobedience, God continued to give the people spiritual leadership 7 1 -1 9 0 “tw://bible.?id=7.2.16|AUTODETECT|” Judg. 2:16) 1 1 -1 9 0 0 ). This spiritual leadership came from six minor judges (Shamgar, Tola, Jair, Ibzan, Elon, and Abdon) and six major judges (Othniel, Ehud, Deborah, Gideon Jephtha, and Samson). Because he had made a covenant with them, God kept his promise to care for his people.) 1 1 2 8 0 “tw://bible.?id=9.2.35|AUTODETECT|” Paul mentions Samuel by name but calls him a prophet. To be precise, God called Samuel to serve him as priest and prophet 7 1 -1 9 0 “tw://bible.?id=9.2.35|AUTODETECT|” I Sam. 2:35) 1 1 -1 9 0 “tw://bible.?id=9.3.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=9.3.20|AUTODETECT|” 3:20) 1 1 -1 9 0 0 ), but commissioned him to be a prophet who bridged the transitional period between the judges and the kings of Israel. Samuel had to provide leadership for the Israelites, who rejected God as their King and asked for a human king.��40�� God instructed Samuel to listen to the request of the people, even though the Israelites broke their covenant relation with God and sinned.) 1 1 2 8 0 “tw://bible.?id=45.11.1|AUTODETECT|” God appointed Saul, the son of Kish, of the tribe of Benjamin, to be Israel s king. (Note the personal references: Paul s Hebrew name Saul and the tribe of Benjamin, to which Paul belonged [see ) 7 1 -1 9 0 “tw://bible.?id=45.11.1|AUTODETECT|” Rom. 11:1) 1 1 -1 9 0 “tw://bible.?id=50.3.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.3.5|AUTODETECT|” Phil. 3:5) 1 1 -1 9 0 “tw://bible.?id=9.13.1|AUTODETECT|” ].) Paul says that King Saul ruled forty years. We learn not from the Old Testament but from Josephus that Saul was king for eighteen years while Samuel was alive, and for twenty-two years after the prophet s death.��41�� But the information concerning Saul s age and duration of his reign 7 1 -1 9 0 “tw://bible.?id=9.13.1|AUTODETECT|” 1 Sam. 13:1) 1 1 -1 9 0 0 ) is uncertain. John Albert Bengel suggests that the years of Samuel the prophet and Saul the king [be] brought together into one sum: for between the anointing of king Saul and his death there were not twenty, much less forty years: I Sam[uel] 7:2. ��42��) 1 5 2 8 0 0 22. After he had removed him, God raised up David to be their king. Concerning him God testified, I have found David the son of Jesse to be a man after my heart, who will do everything I desire. ) When Saul rejected God s instructions and placed himself above the law, God rejected him. Samuel told Saul:) For rebellion is like the sin of divination,) and arrogance like the evil of idolatry.) Because you have rejected the word of the Lord,) 1 1 2 8 0 “tw://bible.?id=9.15.23|AUTODETECT|” he has rejected you as king. [) 7 1 -1 9 0 “tw://bible.?id=9.15.23|AUTODETECT|” I Sam. 15:23) 1 1 -1 9 0 0 , NIV]) 1 1 2 8 0 “tw://bible.?id=9.16.1|AUTODETECT|” Saul lost his kingship and the possibility of founding a dynasty. No one of his sons would ever occupy the throne. God directed Samuel to go to Jesse in Bethlehem and anoint David king over Israel 7 1 -1 9 0 “tw://bible.?id=9.16.1|AUTODETECT|” I Sam. 16:1) 1 1 -1 9 0 “tw://bible.?id=9.16.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=9.16.13|AUTODETECT|” 13) 1 1 -1 9 0 “tw://bible.?id=1.49.10|AUTODETECT|” ), which led to fulfillment of Jacob s prophecy that the scepter would not depart from Judah 7 1 -1 9 0 “tw://bible.?id=1.49.10|AUTODETECT|” Gen. 49:10) 1 1 -1 9 0 0 ).��43�� Not Saul, a descendant of Benjamin, but David, a native of Bethlehem in the tribal territory of Judah, was the forerunner of the messianic King.) 1 1 2 8 0 “tw://bible.?id=9.13.14|AUTODETECT|” Even though Samuel and the psalmist Ethan the Ezrahite spoke words concerning David, Paul ascribes these words to God and says that God testified concerning David 7 1 -1 9 0 “tw://bible.?id=9.13.14|AUTODETECT|” I Sam. 13:14) 1 1 -1 9 0 “tw://bible.?id=19.89.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.89.20|AUTODETECT|” Ps. 89:20) 1 1 -1 9 0 “tw://bible.?id=19.51.0|AUTODETECT|” ). God said, I have found David the son of Jesse to be a man after my heart, who will do everything I desire. The verb testify means that God spoke favorably about David. Yet David sinned grievously against God and his fellow man when he committed adultery with Bathsheba and had her husband, Uriah, killed in battle. David, however, earnestly sought remission and cleansing 7 1 -1 9 0 “tw://bible.?id=19.51.0|AUTODETECT|” Ps. 51) 1 1 -1 9 0 0 ). God heard his cry, accepted his confession, and restored him. David showed that he was willing to obey God s commands and that he was a man after God s own heart.) 1 2 2 8 0 0 ) Doctrinal Considerations in 13:22) 1 1 2 8 0 “tw://bible.?id=55.3.16|AUTODETECT|” We believe that the Bible is the Word of God, because through the Scriptures God reveals himself and communicates with us. We realize that even though human authors wrote the books of the Old and New Testaments, their words are indeed the Word of God. Paul tells us that every word in Scripture is God-breathed 7 1 -1 9 0 “tw://bible.?id=55.3.16|AUTODETECT|” II Tim. 3:16) 1 1 -1 9 0 “tw://bible.?id=61.1.21|AUTODETECT|” ), and Peter writes that the human authors spoke from God and were carried along by the Holy Spirit 7 1 -1 9 0 “tw://bible.?id=61.1.21|AUTODETECT|” II Peter 1:21) 1 1 -1 9 0 0 ). Consequently we assert that Scripture teaches the doctrine of inspiration.) 1 1 2 8 0 0 How do the New Testament writers view the Old Testament? They have a high view of the Scriptures, for in these books they hear not the voice of man but the voice of God. Even when they quote passages in which man is the speaker, they attribute the words not to man but to God.) 1 1 2 8 0 “tw://bible.?id=19.2.7|AUTODETECT|” The writer of the Epistle to the Hebrews ascribes the words You are my Son, today I have become your Father 7 1 -1 9 0 “tw://bible.?id=19.2.7|AUTODETECT|” Ps. 2:7) 1 1 -1 9 0 “tw://bible.?id=58.1.5|AUTODETECT|” ) not to the psalmist but to God 7 1 -1 9 0 “tw://bible.?id=58.1.5|AUTODETECT|” Heb. 1:5) 1 1 -1 9 0 “tw://bible.?id=19.22.22|AUTODETECT|” ). The lines from David s psalm, I will proclaim your name to my brothers / In the midst of the congregation I will sing your praise 7 1 -1 9 0 “tw://bible.?id=19.22.22|AUTODETECT|” Ps. 22:22) 1 1 -1 9 0 “tw://bible.?id=58.2.12|AUTODETECT|” ), are the words of Jesus 7 1 -1 9 0 “tw://bible.?id=58.2.12|AUTODETECT|” Heb. 2:12) 1 1 -1 9 0 “tw://bible.?id=19.95.7-19.95.11|AUTODETECT|” ). And the psalmist s warning against unbelief, Today, if you hear his voice, do not harden your heart & 7 1 -1 9 0 “tw://bible.?id=19.95.7-19.95.11|AUTODETECT|” Ps. 95:7 11) 1 1 -1 9 0 “tw://bible.?id=58.3.7|AUTODETECT|” ), is introduced by the phrase the Holy Spirit says 7 1 -1 9 0 “tw://bible.?id=58.3.7|AUTODETECT|” Heb. 3:7) 1 1 -1 9 0 0 ). The author of Hebrews treats the words written by men as words spoken by God.��44��) 1 1 2 8 0 “tw://bible.?id=1.21.10|AUTODETECT|” What the Old Testament Scriptures convey is not the voice of men but the voice of God. Hence Paul identifies the words of Scripture will the voice of God. For example, the angry words Sarah spoke to Abraham about Hagar Get rid of this slave woman 7 1 -1 9 0 “tw://bible.?id=1.21.10|AUTODETECT|” Gen. 21:10) 1 1 -1 9 0 “tw://bible.?id=48.4.30|AUTODETECT|” ) are attributed to God in Paul s discussion on the roles of Hagar and Sarah 7 1 -1 9 0 “tw://bible.?id=48.4.30|AUTODETECT|” Gal. 4:30) 1 1 -1 9 0 “tw://bible.?id=9.13.14|AUTODETECT|” ). Similarly, Paul attributes Samuel s condemnation of King Saul to God as if God personally had addressed the king 7 1 -1 9 0 “tw://bible.?id=9.13.14|AUTODETECT|” I Sam. 13:14) 1 1 -1 9 0 0 ). In conclusion, the writers of the New Testament demonstrate that they regard Scripture as divinely inspired and fully authoritative because God himself is the speaker.) 1 13 2 8 0 0 God writes with a pen) that never blots,) Speaks with a tongue) that never slips,) Acts with a hand) that never fails.) Charles Haddon Spurgeon) ) Greek Words, Phrases, and Constructions in 13:16 22) Verse 16) �1 �� the articular present middle participle is dependent on the implied personal pronoun Q�� (you who fear God).) Verse 18) �� here is the accusative of extent of time: for a period of time. ) 1 1 2 8 0 “tw://bible.?id=5.1.31|AUTODETECT|” �� This verb has manuscript support equal to that of the reading �� (he cared for them). The latter reading appears in the Septuagint text of ) 7 1 -1 9 0 “tw://bible.?id=5.1.31|AUTODETECT|” Deuteronomy 1:31) 1 1 -1 9 0 0 . Translators apply the rule that the more difficult reading is the better. That is, accommodation to the Septuagint text is easier to explain than divergence from it. Accordingly, the translation he put up with them is preferred.��45��) 1 14 2 8 0 0 Verses 19 20a) �� this verb has a causative significance: [God] caused them to inherit. ) �� although classical Greek would feature the accusative case (accusative of extent), Koine Greek employs the dative of time to express duration.) Verse 22) �� from the verb �� (I remove), this aorist active participle can refer to either Saul s deposition or his death.) �0� �� this construction is the predicate accusative that signifies to be a king for them. ) �� p �� the plural noun is used idiomatically and means all that I desire. ��46��) ) ) 3. The Coming of Jesus) 13:23 25) After providing a brief historical survey of the Old Testament Scriptures, Paul is going to show their fulfillment in Jesus. He is ready to point out that God has fulfilled the promise of the Messiah s coming through Jesus Christ.) 23. From this man s descendants, God brought to Israel a savior, Jesus, according to the promise. ) We make these observations:) 1 1 2 8 0 “tw://bible.?id=40.1.1-40.1.17|AUTODETECT|” a. Ancestry. Jesus descended from David s royal line, a truth Matthew clearly shows in Jesus genealogy 7 1 -1 9 0 “tw://bible.?id=40.1.1-40.1.17|AUTODETECT|” Matt. 1:1 17) 1 1 -1 9 0 “tw://bible.?id=33.5.2|AUTODETECT|” ). Jesus indeed fulfilled the Scriptures which foretold the royal ancestry of the Messiah 7 1 -1 9 0 “tw://bible.?id=33.5.2|AUTODETECT|” Mic. 5:2) 1 1 -1 9 0 “tw://bible.?id=40.2.5-40.2.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.2.5-40.2.6|AUTODETECT|” Matt. 2:5 6) 1 1 -1 9 0 “tw://bible.?id=42.2.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.2.4|AUTODETECT|” Luke 2:4) 1 1 -1 9 0 “tw://bible.?id=43.7.42|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.7.42|AUTODETECT|” John 7:42) 1 1 -1 9 0 “tw://bible.?id=42.1.32-42.1.33|AUTODETECT|” ). When the angel Gabriel announced Jesus conception and birth to Mary, he told her that God would give Jesus David s royal throne. Further, he said that Jesus kingdom would never end 7 1 -1 9 0 “tw://bible.?id=42.1.32-42.1.33|AUTODETECT|” Luke 1:32 33) 1 1 -1 9 0 “tw://bible.?id=10.7.12-10.7.13|AUTODETECT|” ; compare ) 7 1 -1 9 0 “tw://bible.?id=10.7.12-10.7.13|AUTODETECT|” II Sam. 7:12 13) 1 1 -1 9 0 “tw://bible.?id=10.22.51|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=10.22.51|AUTODETECT|” 22:51) 1 1 -1 9 0 “tw://bible.?id=13.17.11-13.17.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=13.17.11-13.17.14|AUTODETECT|” I Chron. 17:11 14) 1 1 -1 9 0 “tw://bible.?id=19.132.11-19.132.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.132.11-19.132.12|AUTODETECT|” Ps. 132:11 12) 1 1 -1 9 0 0 ). The rationale for the genealogies of Matthew and Luke is the conviction that Jesus ancestry is demonstrably Davidic. ��47��) 1 1 2 8 0 “tw://bible.?id=23.48.15-23.48.17|AUTODETECT|” b. Promise. God promised the people of Israel that he would give them a savior. Thus, God brought Jesus into the world to fulfill the promise he made to his people. Some passages in the Old Testament indicate that God indeed would bring the Redeemer, the Holy One of Israel, to be with his people 7 1 -1 9 0 “tw://bible.?id=23.48.15-23.48.17|AUTODETECT|” Isa. 48:15 17) 1 1 -1 9 0 “tw://bible.?id=38.3.8|AUTODETECT|” ). To illustrate, to the high priest Joshua and his fellow priests God said: I am going to bring my servant, the Branch 7 1 -1 9 0 “tw://bible.?id=38.3.8|AUTODETECT|” Zech. 3:8) 1 1 -1 9 0 0 , NIV).) 1 1 2 8 0 “tw://bible.?id=7.3.9|AUTODETECT|” c. Function. In Pisidian Antioch, Paul informs his audience that the savior whom God had promised came in the person of Jesus. His listeners applied the word savior (deliverer) to the judges who ruled Israel 7 1 -1 9 0 “tw://bible.?id=7.3.9|AUTODETECT|” Judg. 3:9) 1 1 -1 9 0 “tw://bible.?id=7.3.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=7.3.15|AUTODETECT|” 15) 1 1 -1 9 0 “tw://bible.?id=23.45.15|AUTODETECT|” ); to God who in time led his people out of exile 7 1 -1 9 0 “tw://bible.?id=23.45.15|AUTODETECT|” Isa. 45:15) 1 1 -1 9 0 “tw://bible.?id=40.1.21|AUTODETECT|” ); and to the coming Messiah who, according to popular opinion, would liberate Israel from foreign rule. But Paul proclaims Jesus as the savior who redeems his people from the shackles of sin 7 1 -1 9 0 “tw://bible.?id=40.1.21|AUTODETECT|” Matt. 1:21) 1 1 -1 9 0 0 ), the One whom God has appointed and equipped to save his people.��48�� By designating Jesus savior, Paul removes the possibility of seeing Jesus as a political deliverer.) 1 1 2 8 0 0 24. Before Jesus came, John preached a baptism of repentance to all the people of Israel. 25. As John was completing his work, he repeatedly said, Who do you suppose I am? I am not the Christ. No, but someone is coming after me whose sandal I am not worthy to untie. ) 1 1 2 8 0 “tw://bible.?id=40.3.7-40.3.12|AUTODETECT|” a. Before Jesus came, John preached. The Baptist apparently was known among Jews and God-fearers in Palestine and the dispersion. Peter referred to him in his sermon to Cornelius and his family; disciples of John the Baptist resided in Ephesus (19:1 6); and in this sermon Paul notes that John, the forerunner of Jesus of Nazareth, preached a message of repentance and baptism. The Baptist proclaimed this message to all Israel: the Pharisees and Sadducees, the crowds, the tax collectors and soldiers, and even Herod Antipas 7 1 -1 9 0 “tw://bible.?id=40.3.7-40.3.12|AUTODETECT|” Matt. 3:7 12) 1 1 -1 9 0 “tw://bible.?id=42.3.7-42.3.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.3.7-42.3.20|AUTODETECT|” Luke 3:7 20) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 When John preached the message of repentance and encountered a receptive audience, he baptized the people. His baptism differed from the washings of the Jews, for repentance from sin was a prerequisite to the rite of baptism. Josephus provides a brief description of John the Baptist s view and states that he had exhorted the Jews to lead righteous lives, to practice justice towards their fellows and piety towards God, and so doing to join in baptism. In his view this was a necessary preliminary if baptism was to be acceptable to God. ��49��) 1 1 2 8 0 “tw://bible.?id=43.1.19-43.1.27|AUTODETECT|” b. As John was completing his work. Paul intimates that John s task was only temporary; with Jesus arrival, the work of John ended. But during his brief ministry, he had to answer questions which priests and Levites asked him concerning his unauthorized preaching and baptizing at the River Jordan 7 1 -1 9 0 “tw://bible.?id=43.1.19-43.1.27|AUTODETECT|” John 1:19 27) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=41.1.7|AUTODETECT|” The messengers sent by the Sanhedrin asked John to identify himself, and John responded by saying, Who do you suppose I am? They wanted to know whether John was the Messiah, Elijah, or the Prophet. To these inquiries John answered in the negative. Emphatically he stated that he was not the Christ. Pointing away from himself, he said that he was not worthy even to untie the sandal of the one coming after him 7 1 -1 9 0 “tw://bible.?id=41.1.7|AUTODETECT|” Mark 1:7) 1 1 -1 9 0 “tw://bible.?id=43.1.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.1.27|AUTODETECT|” John 1:27) 1 1 -1 9 0 “tw://bible.?id=40.11.3|AUTODETECT|” ; the Jews used the expression the coming one to refer to the Messiah [compare ) 7 1 -1 9 0 “tw://bible.?id=40.11.3|AUTODETECT|” Matt. 11:3) 1 1 -1 9 0 “tw://bible.?id=43.3.30|AUTODETECT|” ]). John depicts the work of a slave who removed the sandals and washed the feet of the people entering the house of his master, and thus implied that in the presence of the coming one he was not even on the level of a slave. He asserted that Christ must increase and he himself must decrease in importance 7 1 -1 9 0 “tw://bible.?id=43.3.30|AUTODETECT|” John 3:30) 1 1 -1 9 0 0 ). Accordingly, John identified the person of whom he spoke as Jesus and made it known that the Messiah had come.) 1 22 2 8 0 0 Paul uses these well-known words of John the Baptist to introduce Jesus to his audience. He conveys the news that John s announcement about the arrival of the Messiah is true, for the Messiah has come in the person of Jesus Christ.) ) Greek Words, Phrases, and Constructions in 13:23 25) Verses 23 24) �� note the unusual position of this pronoun. Because of its place at the beginning of the sentence, it denotes emphasis.) �� with the noun 8�� in the genitive case, this aorist participle forms the genitive absolute construction. The preposition �� in the compound participle is temporal and depicts the time prior to Jesus coming.) ��x �� 0�� before the face of his entering. Here is a Hebraic circumlocution that means before his coming. ��50��) Verse 25) �� the pronoun can be relative ( I am not what you think I am, NEB) or interrogative . Translators prefer the interrogative.��51��) ) ) 4.

Death and Resurrection) 13:26 31) Paul follows the customary practice of addressing the synagogue audience first as men of Israel, and then, in the second half of his sermon, as brothers. When Peter delivered his Pentecost sermon and his speech at Solomon s Colonnade he adhered to the same custom (2:22, 29; 3:12, 17). Paul knows that his audience at Pisidian Antioch is diverse and therefore he addresses both Jew and Gentile.) 26. Men and brothers, sons of Abraham s family, and those among you who fear God, to us the word of this salvation has been sent. ) a. Men and brothers. Paul s tone of voice is intimate because he speaks to fellow Jews.

He is at home among the Jews and in his desire to acquaint them with Jesus Christ, he calls them men and brothers. Paul uses an acceptable Jewish clich� and his intent is not to exclude the women. We know that numerous and prominent God-fearing Gentile ladies attended the synagogue worship service (v. 50).) b. Sons of Abraham s family. The Jews in the audience claimed Abraham as their physical ancestor. Yet Paul is stressing not their natural relationship but rather their spiritual affiliation.

By placing the connection with Abraham on a spiritual level, Paul is able to include those believers who are not of Jewish descent.) c. Those among you who fear God. These are the Gentiles who have been evangelized by the local Jewish population. They have come to the synagogue for instruction in the Scriptures but have not consented to submit to circumcision. Their refusal kept them from being converts; instead they are called God-fearers (see v. 16; 10:2, 35).��52��) d. To us the word of this salvation has been sent.

What unites the Jew and the God-fearer in common fellowship is to seek the salvation God has promised in his Word. Because God gave Abraham the promise meant for all his spiritual descendants, Paul is able to say to us. Therefore, Paul includes himself as a recipient of the message of salvation God has sent from heaven. What is this message? Simply stated, it is the fulfillment of God s promise in his Son Jesus. God provides salvation through the one and only Savior, namely, Jesus Christ, to the believing Jew and Gentile (compare vv. 16, 23).) 27.

Those who live in Jerusalem and their rulers did not recognize Jesus, and by condemning him they fulfilled the words of the prophets that are read every Sabbath. ) Paul is among the first to admit that he used to be part of the Jerusalem elite with whom he vigorously opposed the message of salvation. He used to persecute the believers in Jerusalem and Judea. He was even sent to Damascus to arrest the Christians there and deliver them as prisoners to the Jewish authorities in Jerusalem (9:2). Paul, however, was converted on the way to Damascus, was called by Jesus to be an apostle to the Gentiles, and is now proclaiming the gospel of salvation to both Jews and Gentiles in Pisidian Antioch.) a. Those who live in Jerusalem and their rulers. Paul faces the difficulty of addressing an audience that regards Jerusalem as headquarters of the Jewish faith and therefore honors the religious rulers of that city.

He has to guide his listeners from the position he himself occupied while he was associated with the high priest in Jerusalem to the position of freedom he now possesses in Christ. The people living in Jerusalem were the first to reject Jesus and his message; they were influenced by their religious leaders, who urged the crowds to condemn Jesus.) 1 1 2 8 0 “tw://bible.?id=54.1.13|AUTODETECT|” b. [They] did not recognize Jesus [but condemned him]. How does Paul guide his audience to accept the fact that Jesus is the savior? First, he notes that the people in Jerusalem acted in ignorance when they rejected the Christ. Both Peter and Paul testify to this truth 7 1 -1 9 0 “tw://bible.?id=54.1.13|AUTODETECT|” I Tim. 1:13) 1 1 -1 9 0 “tw://bible.?id=42.23.34|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=42.23.34|AUTODETECT|” Luke 23:34) 1 1 -1 9 0 “tw://bible.?id=43.16.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.16.3|AUTODETECT|” John 16:3) 1 1 -1 9 0 0 ). The Jewish people did not know what they were doing. Conversely, the inhabitants of Jerusalem and the religious leaders could not shirk responsibility; if they had not handed Jesus over to Pilate, the Roman governor would never have killed him.��53�� Peter in his Jerusalem sermons and speeches also held the Jews responsible for Jesus death by saying that they killed him (2:23, 36; 3:14 15; 4:10). Moreover, the Scriptures themselves were sufficiently clear.) 1 1 2 8 0 “tw://bible.?id=23.52.13-23.53.12|AUTODETECT|” c. They fulfilled the words of the prophets that are read every Sabbath. The Scriptures were read in the synagogues throughout Israel and in the dispersion. No devout Jew could ever say that he was ignorant of the words of the prophets. Part of the liturgy of every worship service on the Sabbath was the reading of the Law and the Prophets (v. 15; 15:21) with which every Jew became familiar. The prophets foretold that the Messiah would suffer, die, and yet be the savior of his people 7 1 -1 9 0 “tw://bible.?id=23.52.13-23.53.12|AUTODETECT|” Isa. 52:13 53:12) 1 1 -1 9 0 0 ). On the basis of the prophetic message, then, Jesus could be their savior who died a shameful death as their substitute. Paul intimates that by condemning Jesus, the Jews in Jerusalem fulfilled the words that the prophets had spoken concerning the Messiah.) 1 3 2 8 0 0 28. And though they found no ground for execution, they asked Pilate that he be killed. 29. When they accomplished everything that had been written about him, they took him down from the cross and laid him in a tomb. ) By asking Pontius Pilate to crucify Jesus of Nazareth, the Jews in Jerusalem fulfilled the Old Testament Scriptures. Leon Morris observes, The whole unfolding panorama is a fulfillment of what God has set in motion. ��54�� Nevertheless, God holds the Jews accountable for condemning an innocent man to death. They tried to find a charge that would require Jesus execution but were unable to do so. In fact, Pilate repeatedly said that he found no basis for executing Jesus.��55��) In the Roman colony of Pisidian Antioch, Paul is placing the blame for Jesus death not on the Romans but on the Jews.

He purposely shows that the members of the Sanhedrin, the supreme court of Israel, had acted against their own laws by condemning Jesus and asking Pilate for the death penalty. Paul differentiates the Jews in his audience from the Jews in Jerusalem and implies that they should denounce the action taken by the Sanhedrin and separate themselves from those Jews who reject Jesus and his message. In a sense, Paul risked everything, because his listeners might decide to continue their allegiance to the religious rulers in Jerusalem.) 1 1 2 8 0 “tw://bible.?id=42.18.31|AUTODETECT|” Paul points out that [the Jews] accomplished everything that had been written about [Jesus]. Paul once more calls attention to the Scriptures that reveal the fulfillment of prophecy about Jesus Christ. He shows that Jesus death was divinely ordained (2:23). Paul teaches that Jesus came to fulfill the Scriptures that reveal the coming, suffering, death, and burial of the Messiah 7 1 -1 9 0 “tw://bible.?id=42.18.31|AUTODETECT|” Luke 18:31) 1 1 -1 9 0 0 ). And by twice referring to the Scriptures (vv. 27, 29), Paul seeks to convince the audience that Jesus of Nazareth indeed is the Messiah.) 1 1 2 8 0 “tw://bible.?id=40.27.57-40.27.60|AUTODETECT|” When Paul says that they took [Jesus] down from the cross and placed his body in a tomb, he is not saying that the Jewish authorities did this. Rather, he implies that Jesus friends asked Pilate for permission to remove the body from the cross and lay it in a tomb 7 1 -1 9 0 “tw://bible.?id=40.27.57-40.27.60|AUTODETECT|” Matt. 27:57 60) 1 1 -1 9 0 “tw://bible.?id=43.19.38-43.19.39|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.19.38-43.19.39|AUTODETECT|” John 19:38 39) 1 1 -1 9 0 “tw://bible.?id=5.21.23|AUTODETECT|” ). These friends of Jesus, Nicodemus and Joseph of Arimathea, were members of the Sanhedrin and religious rulers in Jerusalem. Paul is correct, therefore, when he states that they took the body from the cross. We surmise that his audience was familiar with the historical details of Jesus death and burial. In the original, Paul uses the word tree to represent the cross (see 5:30). For the Jew, this term refers to God s curse placed upon anyone who has been put to death and impaled on a pole 7 1 -1 9 0 “tw://bible.?id=5.21.23|AUTODETECT|” Deut. 21:23) 1 1 -1 9 0 “tw://bible.?id=48.3.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.3.13|AUTODETECT|” Gal. 3:13) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=23.53.9|AUTODETECT|” How could a person cursed by God be placed in a new tomb and so, as Isaiah prophesied, be with the rich in his death 7 1 -1 9 0 “tw://bible.?id=23.53.9|AUTODETECT|” Isa. 53:9) 1 1 -1 9 0 0 )? The Jews had to acknowledge the hand of God in Jesus burial. They had to see that if God made Jesus descend to the lowest level of humiliation (burial), he would also remove the curse and exalt him by raising him from the dead.) 1 11 2 8 0 0 30. But God raised him from the dead. 31. For many days, he appeared to those who had come up with him from Galilee to Jerusalem. They are now his witnesses to the people. ) Note these points:) a. Resurrection. The Jews asked Pilate to secure Jesus tomb so that Jesus disciples could not remove his body.

To this end the tomb was sealed and a guard posted. Robert Lowry remarks in poetic verse:) Vainly they watch His bed Jesus, my Savior;) Vainly they seal the dead Jesus, my Lord.) Up from the grave He arose,) With a mighty triumph o er His foes.) He arose a Victor from the dark domain,) And He lives forever with His saints to reign.) He arose! He arose! Hallelujah! Christ arose!) Although the Jews spread the lie that Jesus disciples had stolen the body during the night, the evidence proved the opposite. God raised Jesus from the dead an act which no human force could prevent (see 3:15).

Further, after his resurrection Jesus physically appeared to numerous people.) 1 1 2 8 0 “tw://bible.?id=5.19.15|AUTODETECT|” b. Appearances. Paul makes a general observation about the time during which Jesus appeared, by whom he was seen, and where the revelations took place. Paul says that for many days Jesus appeared. Luke provides the information that the length of time between Jesus resurrection and ascension was forty days (1:3). Counting the appearances mentioned in the Gospels, Acts, and Epistles (excluding the parallels), we have a total of ten.��56�� At one time, more than five hundred people saw Jesus. Moses said that the testimony of two or three witnesses was sufficient to establish a case 7 1 -1 9 0 “tw://bible.?id=5.19.15|AUTODETECT|” Deut. 19:15) 1 1 -1 9 0 0 ), but a multitude of eyewitnesses testified to Jesus resurrection. Paul adds that these observers were the people who traveled with Jesus from Galilee to Jerusalem. He refers to the twelve apostles (1:21 22). They had received Jesus instruction and now are his ambassadors. Perhaps for reasons of modesty, Paul excludes any references to his own encounter with Jesus on the Damascus road and refrains from introducing himself as the apostle to the Gentiles. Nevertheless, in the next verse (v. 32), he declares that Barnabas and he are messengers of Christ s gospel.) 1 1 2 8 0 “tw://bible.?id=62.1.1-62.1.3|AUTODETECT|” c. Witnesses. The people to whom Jesus appeared are now his witnesses. Because they have seen him, they testify to the truth of Jesus resurrection 7 1 -1 9 0 “tw://bible.?id=62.1.1-62.1.3|AUTODETECT|” I John 1:1 3) 1 1 -1 9 0 0 ). By implication, Paul conveys that these witnesses have openly proclaimed the apostolic doctrine (2:42) in the city of Jerusalem. And after the persecution following the death of Stephen, they with numerous other believers spread the Good News to the Jews living in dispersion. As every eye can see and every ear can hear, Paul and Barnabas are in Pisidian Antioch to proclaim the message of salvation.) 1 2 2 8 0 0 ) Doctrinal Considerations in 13:29) 1 1 2 8 0 “tw://bible.?id=5.21.23|AUTODETECT|” The cross is the worldwide symbol of Christianity, for it signifies the death of Jesus Christ outside the walls of Jerusalem. Symbolizing Christ s death, the cross is an emblem of assurance for every believer. However, in Paul s day it became a stumbling block for the Jew who was unable to identify the cross with the Messiah. For such a person, the Messiah was victorious, but the cross meant death. The Jew could not accept the apostolic teaching that the Messiah had to die on a cross and thus be placed under God s curse 7 1 -1 9 0 “tw://bible.?id=5.21.23|AUTODETECT|” Deut. 21:23) 1 1 -1 9 0 “tw://bible.?id=46.1.23|AUTODETECT|” ). For the Gentile of the first century, the cross was foolishness. He knew that only political rebels and villainous slaves were crucified 7 1 -1 9 0 “tw://bible.?id=46.1.23|AUTODETECT|” I Cor. 1:23) 1 1 -1 9 0 0 ). For him, Jesus Christ was a criminal.) 1 28 2 8 0 0 When the missionaries proclaimed the message of the cross, they faced an audience that had immense difficulty in accepting the gospel. They had to convince the Jew and the Gentile that Jesus died on the cross for their sins, endured the wrath of God on their behalf, removed the curse that rested on them, provided life eternal for every believer, restored the relationship between God and his people, and opened the way to heaven. In brief, Jesus paid the debt of sin by dying on the cross.) For these reasons, the cross of Christ is a precious symbol to the Christian who joyfully sings:) In the cross of Christ I glory,) Towering o er the wrecks of time;) All the light of sacred story) Gathers round its head sublime.) John Bowring) ) Greek Words, Phrases, and Constructions in 13:26 31) Verse 26) !�� although some manuscripts have the second person plural pronoun Q��, the context calls for the first person plural.) �� the compound verb �� (I send) with the preposition � (out of) is directive; that is, the message of salvation did not originate among men in Jerusalem but came from God. The passive voice in the aorist tense implies that God is the agent.) Verse 27) �� the compound present participle from �� (down) and the verb �0�� (I dwell in) denotes permanence, in contrast to the people who are temporary residents (��; compare 7:6, 29).) �� this pronoun refers either to A �� (the message, v. 26) or to Jesus. In view of the context, in which two aorist active participles take this pronoun as their direct object, translators understand the pronoun to refer to Jesus. The participles are �� (being ignorant) with a causal connotation, because they did not recognize him, and �� (judging) with a modal sense, by condemning him. ) �� the context demands the distributive use of this preposition: every Sabbath. ) Verse 28) �� the genitive is objective and resembles the dative: for death. ) �Q�� the aorist active participle from the verb �Q�� (I find) is concessive: although they found no cause.& ) Verses 30 31) A �r ��x� note the adversative strength of the particle �� to indicate a change of subject.

Paul places God over against the Jews.) �� the preposition fills out the idea of the accusative of time: for many days. ��57��) �5�� the indefinite relative pronoun is not causal but emphatic. It is the equivalent of E�� (in the plural) and means these very people are now witnesses. ) ) ) 5. Good News of Jesus) 13:32 41) Like Peter in his sermons delivered at Pentecost and at Solomon s Colonnade, Paul supports his sermon by quoting from the Old Testament Scriptures. He turns to the Psalter and the Prophets to strengthen his message. After his survey of Jesus life, death, and resurrection, he expects his listeners to ask why God made the Messiah suffer and die. They would ask about the significance of the resurrection.

Therefore, Paul tells his audience the meaning of the good news of salvation in Christ.) 1 1 2 8 0 “tw://bible.?id=19.2.7|AUTODETECT|” a. ) 7 1 -1 9 0 “tw://bible.?id=19.2.7|AUTODETECT|” Psalms 2:7) 1 4 2 8 0 0 32. And we proclaim this good news to you. This promise made to the fathers 33. God has fulfilled to us, their children. He raised Jesus, as it was written in the second psalm,) You are my Son;) today I have become your Father. ) Paul becomes personal with the use of the pronoun we, by which he means Barnabas and himself. Without any introduction, he asserts that they are witnesses for Jesus Christ and proclaim his gospel.

The Jews and God-fearing Gentiles are receiving a first-hand report of messengers whom God himself has sent. In the Greek, the pronouns in this verse are pronounced: we ourselves proclaim this good news to you. Implicit is the idea that Paul and Barnabas want the listeners to claim for themselves the riches of the Good News.) 1 1 2 8 0 “tw://bible.?id=23.40.9|AUTODETECT|” What is the good news the missionaries bring? The news comes forth from the Old Testament Scriptures. It is a good news that God long ago proclaimed to the spiritual forefathers and which would be fulfilled in time. The prophets announced God s message of peace and salvation, of the coming of the Messiah and his reign 7 1 -1 9 0 “tw://bible.?id=23.40.9|AUTODETECT|” Isa. 40:9) 1 1 -1 9 0 “tw://bible.?id=23.52.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.52.7|AUTODETECT|” 52:7) 1 1 -1 9 0 0 ). The promise to which Paul refers comprises all the messianic prophecies in the Scriptures, including those that speak of the resurrection.) 1 2 2 8 0 0 Before Paul turns to the written Word, he states unequivocally that God has fulfilled this messianic promise to descendants of the spiritual forefathers. What is the meaning of the phrase to & their children? At Pisidian Antioch, Paul is addressing an audience of Jews, converts, and God-fearing Gentiles. He includes all these worshipers as spiritual heirs of the patriarchs and even expresses the inclusiveness in these words: This promise & God has fulfilled to us. ) The New American Standard Bible has the reading to our children, which is based on the text of the best Greek manuscripts. But if the pronoun our refers to Paul and Barnabas, it is incongruous with the context and must be excluded. Lesser Greek witnesses have the pronoun their . But even if this reading lacks strong manuscript support and is even slightly awkward in the sequence to us, their children, it is nevertheless preferred.��58��) 1 1 2 8 0 “tw://bible.?id=10.7.14|AUTODETECT|” Paul turns to the second psalm for his first quotation. He does so because this psalm was part of the liturgy of the synagogue worship service and the people had committed the words to memory. By quoting words from a familiar psalm, Paul has immediate rapport with his audience. Further, we know that the Jews in the first century interpreted certain well-known passages messianically 7 1 -1 9 0 “tw://bible.?id=10.7.14|AUTODETECT|” II Sam. 7:14) 1 1 -1 9 0 “tw://bible.?id=19.2.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.2.7|AUTODETECT|” Ps. 2:7) 1 1 -1 9 0 0 ).��59�� From the second psalm they knew that God brought his Son into the world. Paul says, He raised Jesus. The verb to raise when used in a general sense means to bring forth. In the development of Paul s sermon, he already mentioned that God brought Jesus forth from David s royal family (see v. 23).) 1 1 2 8 0 “tw://bible.?id=19.2.7|AUTODETECT|” Falling into repetition, the apostle now quotes ) 7 1 -1 9 0 “tw://bible.?id=19.2.7|AUTODETECT|” Psalms 2:7) 1 1 -1 9 0 “tw://bible.?id=58.1.5|AUTODETECT|” , where God says to his Son, You are my Son; today I have become your Father. Among Christians of that era, this quotation applied unmistakably to Jesus, the Son of God 7 1 -1 9 0 “tw://bible.?id=58.1.5|AUTODETECT|” Heb. 1:5) 1 1 -1 9 0 “tw://bible.?id=58.5.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.5.5|AUTODETECT|” 5:5) 1 1 -1 9 0 “tw://bible.?id=40.28.18|AUTODETECT|” ). God brought forth his Son for the purpose of redeeming this sinful world. Accordingly, in this psalm citation Jesus entire earthly mission, from birth to death and resurrection, is included. To be sure, the quotation itself does not specifically speak of the Son s resurrection from the dead but of Christ s enthronement and, in succeeding verses, of his universal rule over the nations. From the New Testament we learn that Christ uttered his enthronement speech after his resurrection and before his ascension, when he said, To me all authority has been given in heaven and on earth 7 1 -1 9 0 “tw://bible.?id=40.28.18|AUTODETECT|” Matt. 28:18) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=19.2.0|AUTODETECT|” In ) 7 1 -1 9 0 “tw://bible.?id=19.2.0|AUTODETECT|” Psalms 2) 1 1 -1 9 0 0 , the psalmist portrays a son ascending the royal throne of his father, who installs him as king and says: You are my Son, today I have become your Father (v. 7). The psalm is a coronation song and the particular citation is a decree of enthronement. The word choice tells the reader that the King is God himself, who appoints a Davidic king to royal office. But the wording informs the reader that this royal son of David is Jesus Christ, the Messiah.) 1 1 2 8 0 0 With this psalm citation, Paul teaches that God raised Jesus for his messianic task. We assume that when Paul in his sermon first related the facts concerning the resurrection of Christ, the audience wanted proof from the Old Testament. The people desired to know whether the Scriptures predict that God would raise Jesus from the dead. Now they accept Paul s messianic reference to the second psalm and believe his verbal report that Jesus has physically appeared to numerous witnesses. But they wish to hear additional proof that the resurrection has been foretold in the messianic prophecies. Consequently, Paul once more turns to the Scriptures.) 1 1 2 8 0 “tw://bible.?id=23.55.3|AUTODETECT|” b. ) 7 1 -1 9 0 “tw://bible.?id=23.55.3|AUTODETECT|” Isaiah 55:3) 1 2 2 8 0 0 34. Namely, God raised him from the dead, never to decay, as God said: I will give you the holy and sure blessings of David. ) Paul is specific and now states that God is the agent in raising Christ from the dead. Jesus resurrection is the basis of the Christian faith and this fundamental truth has been proclaimed ever since the time of Pentecost. Peter made it the central part of all his sermons and speeches and Paul preached the doctrine of Christ s resurrection to both Jews and Gentiles. In Pisidian Antioch, Paul turns to the prophecy of Isaiah, which implicitly states that God continued his everlasting covenant with David, whose royal family would terminate in the Messiah, the eternal King. If Jesus is the Messiah, as the Scriptures clearly show, then death has no power over him because God has raised him from the dead.��60��) 1 1 2 8 0 “tw://bible.?id=45.6.9|AUTODETECT|” Before Paul quotes Isaiah s prophecy, he states that Christ s body would never see decay. In a sense, Paul gives his audience a preliminary introduction to a subject which he will explain with a third Old Testament citation. For the moment he wants to convey the thought that, although Jesus died on the cross, Christ arose and his body will never decay. In another place Paul writes, We know that because Christ was raised front the dead, he cannot die again; death no longer has power over him 7 1 -1 9 0 “tw://bible.?id=45.6.9|AUTODETECT|” Rom. 6:9) 1 1 -1 9 0 0 ). Christ has a glorified body and lives forever.) 1 1 2 8 0 “tw://bible.?id=23.55.3|AUTODETECT|” In harmony with this thought, Paul quotes a text from the Greek translation of ) 7 1 -1 9 0 “tw://bible.?id=23.55.3|AUTODETECT|” Isaiah 55:3) 1 1 -1 9 0 0 , where God says to Israel, I will give you the holy and sure blessings of David. The Old Testament text in the Hebrew differs considerably: I will make an everlasting covenant with you, my unfailing love toward David. The differences in translation need not detain us at this point. Instead we look at the wording of the citation that Paul quotes and ask what Paul means to convey with this particular Scripture passage. At first glance we admit that the text has nothing in common with the doctrine of Christ s resurrection, for the context relates to David. However, Isaiah s reference to David is more than sufficient for Paul to show that God s holy and sure blessings did not cease after David died.

When Paul says that God will give his people the holy and sure blessings of David, he does not use the text to prove that Christ rose from the dead. Rather, he emphasizes the benefits that accrue from Jesus resurrection.��61��) 1 1 2 8 0 “tw://bible.?id=19.16.10|AUTODETECT|” The Greek in this quotation is incomplete. A literal version reads: I will give you the holy [things], the sure [things] of David. Translators take the adjectives holy and sure as modifiers of the supplied noun blessings. If we look at the Old Testament citation 7 1 -1 9 0 “tw://bible.?id=19.16.10|AUTODETECT|” Ps. 16:10) 1 1 -1 9 0 “tw://bible.?id=58.2.11|AUTODETECT|” ) in the following verse (v. 35), we see the phrase your Holy One, which clearly refers to Christ. Holy and sure blessings belong to the holy descendant of David, namely, Jesus Christ. How does Christ make these blessings available to his people? He cleanses them from sin and sanctifies them. Both the one who makes men holy and those who are being made holy, all have the same Father 7 1 -1 9 0 “tw://bible.?id=58.2.11|AUTODETECT|” Heb. 2:11) 1 1 -1 9 0 0 ). Indeed, through Jesus Christ God never fails to fulfill his promises to his people. Decisively, then, God raised Christ from the dead to extend holy and sure blessings to the believers.) 1 1 2 8 0 “tw://bible.?id=19.16.10|AUTODETECT|” c. ) 7 1 -1 9 0 “tw://bible.?id=19.16.10|AUTODETECT|” Psalms 16:10) 1 2 2 8 0 0 35. For this reason, God says in another psalm,) You will not let your Holy One undergo decay. ) 1 1 2 8 0 “tw://bible.?id=19.16.10|AUTODETECT|” Paul begins with the phrase for this reason. In the Jewish manner of interpreting the Old Testament, Paul looks for a key word, which in this case is the term holy, and then places the two citations next to each other. He makes this quotation, which is of greater importance than the first, dependent on its predecessor and thus writes, For this reason. Paul applies the exegetical rule of analogy: explain an obscure word by finding an analogous text that has the same word but is clear.��62�� Hence, the meaning of the expression Holy One in ) 7 1 -1 9 0 “tw://bible.?id=19.16.10|AUTODETECT|” Psalms 16:10) 1 1 -1 9 0 “tw://bible.?id=23.55.3|AUTODETECT|” serves to clarify the phrase holy (things) of ) 7 1 -1 9 0 “tw://bible.?id=23.55.3|AUTODETECT|” Isaiah 55:3) 1 1 -1 9 0 0 in the Greek translation. The two quotations are intimately connected, because together they present the message that the Holy One, who will never again experience death and decay, will make his holy and sure blessings available to his people. Jesus Christ is the Holy One, whom God has raised from the dead. In short, he is the Messiah.) 1 1 2 8 0 “tw://bible.?id=19.16.0|AUTODETECT|” The messianic significance of ) 7 1 -1 9 0 “tw://bible.?id=19.16.0|AUTODETECT|” Psalms 16) 1 1 -1 9 0 0 was well-known among Christians; Peter in his Pentecost address (2:27, 31) quotes the same passage Paul chooses. The Christians used the text to prove that Christ was resurrected and that in his glorified state he would never again experience death and decay. God raised him from the dead and did not permit corruption to take permanent hold of his Son, who is the Holy One. This psalm citation, originally applied to David, was fulfilled in the Messiah.) 1 1 2 8 0 0 36. For David, after he served God s purpose in his own generation, fell asleep. He was buried with his fathers and underwent decay. 37. But whom God raised from the dead did not undergo decay. ) 1 1 2 8 0 “tw://bible.?id=48.2.2|AUTODETECT|” a. For David & fell asleep. Interestingly, Paul s presentation of scriptural proof coincides with that of Peter (see 2:29 35). This coincidence is not at all surprising in view of Paul s desire, expressed after his first missionary journey was completed, to compare the gospel he preached with that of the apostles in Jerusalem 7 1 -1 9 0 “tw://bible.?id=48.2.2|AUTODETECT|” Gal. 2:2) 1 1 -1 9 0 0 ). Here is evidence that Paul preaches the same gospel Peter proclaimed at Pentecost.) 1 3 2 8 0 0 The difference between the presentations of Peter and Paul is one of emphasis. Peter stresses David s tomb as evidence of the king s death and burial, but Paul adds that David s ministry was limited to his own time. Says Paul, He served God s purpose in his own generation. Everything David accomplished in harmony with God s plan ended when death removed him from this earthly scene. By implication, Jesus ministry lasts forever.) How do we interpret verse 36? The text can be read either as [David] served God s purpose in his own generation ��63�� or as [David] served his own generation. ��64�� If we use the principle of interpreting one text with the help of a parallel passage, we turn to verse 22 and read that God says, [David] will do everything I desire.

The direct object of this verse is God s desire, that is, God s purpose. For that reason, translators and interpreters favor the reading, He served God s purpose in his own generation. ) b. He was buried with his fathers and underwent Decay. The euphemism fell asleep was common to the early Christians. For example, Stephen fell asleep when crushing stones ended his earthly life (7:60). Paul refers to David s remains resting peacefully in a Jerusalem tomb.

Despite the skills of the embalmer, his body was subject to decay and awaits the day of the resurrection.) 1 1 2 8 0 “tw://bible.?id=66.1.18|AUTODETECT|” c. But whom God raised from the dead did not undergo decay. Jesus, too, was buried in a tomb outside the walls of Jerusalem. And although his mangled body would be subject to disintegration while it remained in the grave from Friday afternoon until Sunday morning, God did not permit the forces of decay to have a permanent hold on him. God set him free from the power of death and the grave (2:24; 3:15) and gave him power over them 7 1 -1 9 0 “tw://bible.?id=66.1.18|AUTODETECT|” Rev. 1:18) 1 1 -1 9 0 “tw://bible.?id=19.16.10|AUTODETECT|” ). Jesus Christ is victorious and as David s royal descendant lives eternally. By contrast, David died in the city of Jerusalem, was buried next to his forefathers in a tomb, and in his decayed state awaits the general resurrection of the dead. Not David, the composer of ) 7 1 -1 9 0 “tw://bible.?id=19.16.10|AUTODETECT|” Psalms 16:10) 1 1 -1 9 0 0 , but Jesus Christ, the Messiah, fulfilled the prophetic word.) 1 4 2 8 0 0 38. Therefore, men and brothers, let it be known to you that through him forgiveness of sins is proclaimed to you. 39. Everyone who believes is justified through him from all the things from which you could not be justified through the law of Moses. ) Consider these points:) a. Pardon. Paul comes to the conclusion of his sermon. He touches a subject that goes to the heart of every listener in his audience: How do I obtain forgiveness of sin?

Jews and God-fearing Gentiles had to adhere to Old Testament ceremonial and moral laws to achieve spiritual relief from the pressing burden of sin. Now Paul comes to them and teaches that their attempts at fulfilling the demands of the law will never relieve them of that burden. Proclaiming to the people the good news of Jesus Christ, Paul tells them that Jesus forgives sin. This is the message that the apostles preach to both Jews and Gentiles.��65��) In the Greek, Paul introduces this news first by a weighty statement, Therefore, & , let it be known to you (see 4:10; 28:28), and then by the familiar address men and brothers. The statement actually means that Paul is about to proclaim something of utmost importance. Further, the repetitious address means that Paul and his listeners are on the same level in respect to finding remission of sin.) 1 1 2 8 0 “tw://bible.?id=41.1.4|AUTODETECT|” Through [Jesus] forgiveness of sins is proclaimed. Paul reminds his audience of John the Baptist, who preached a baptism of repentance for the forgiveness of sins 7 1 -1 9 0 “tw://bible.?id=41.1.4|AUTODETECT|” Mark 1:4) 1 1 -1 9 0 0 , NIV). The Jews knew that through repentance, they would receive forgiveness and salvation. Peter s audience at Pentecost asked him, What shall we do? Peter told them to repent and be baptized in the name of Jesus for remission of sin (2:37 38). Both Peter and Paul proclaim the same message: man finds forgiveness of sins only through Jesus Christ! John the Baptist served as the forerunner of Jesus Christ and could only exhort the people to repent and be baptized. But the risen Lord and Savior has the power to forgive the sins of anyone who comes to him in repentance and faith.) 1 22 2 8 0 0 b. Faith. Paul presents the offer of salvation to everyone who believes in Jesus Christ. He makes no distinction between Jew and Gentile, for God justifies anyone who pleads for remission of sin. He declares that everyone who puts his faith in Christ is made right with God. By using the literally translated phrase the one who is believing, Paul is able to issue a universal call to find remission of sins in Jesus Christ.) c.

Justification. In reporting the sermon Paul delivered in Pisidian Antioch, Luke reflects the apostle s teaching on justification by faith and not by law. Paul presents this teaching in his sermon and in some of his epistles.��66�� For example, in his letter to the Galatians he writes,) [We] know that a man is not justified by observing the law,) but by faith in Jesus Christ.) So we, too, have put our faith in Christ Jesus) that we may be justified by faith in Christ) and not by observing the law,) because by observing the law no one will be justified. [2:16, NIV]) Paul tells his listeners that when they put their faith in Jesus Christ, God declares them righteous, that is, without guilt. Their sins are forgiven, not on the basis of diligently observing the law of Moses but through Christ s atoning work. Paul s contemporaries know that they are unable to fulfill the demands of Moses law and realize that their attempts to obtain righteousness on their own lead to frustration and futility. For this reason, Paul preaches that faith in Christ sets them free.) Except for the final exhortation, Paul has virtually come to the end of his sermon.

If we summarize this message, we see a gradual development in his presentation, which can be summarized point by point. Paul has testified that) 1. God raised Christ from the dead, according to the Scriptures;) 2. eyewitnesses verified Jesus resurrection;) 3. his listeners are unable to keep the Mosaic law;) 4. through faith in Christ sinners are made right with God;) 5. consequently, forgiveness of sins is intimately related to Christ s resurrection.��67��) 40. Be careful that what was spoken by the prophets does not come upon you:) 41. Look, you scoffers,) be amazed and perish!) Because I am going to do a work) in your days, a work which you will never believe) even if someone would describe it to you. ) As a fitting end to his sermon, Paul first exhorts his listeners to pay attention to what the Old Testament prophets have declared. Then he quotes directly from the prophecy of Habakkuk, who lived a few decades prior to the destruction of Jerusalem and the subsequent exile of Judah (in 586 b.c.).

A contemporary of Jeremiah, Habakkuk warned the people in Judah and Jerusalem that God would do something extraordinary, namely, the Babylonians would take them captive. God would do this because of unbridled violence, social corruption, and spiritual bankruptcy in Judah. Paul s contemporaries knew that the people of Judah had spurned the prophet s warnings and continued to live in sin. Eventually, God s patience ran its course and the Babylonian army conquered Jerusalem and exiled its inhabitants.) 1 1 2 8 0 “tw://bible.?id=35.1.5|AUTODETECT|” Likewise, Paul warns the worshipers in Pisidian Antioch to listen to the message of salvation and to put their faith in Jesus Christ. He realizes that some of the Jews in his audience are about to ridicule his words. They need a direct word from the Scriptures and therefore with minor variations Paul quotes the Greek text of ) 7 1 -1 9 0 “tw://bible.?id=35.1.5|AUTODETECT|” Habakkuk 1:5) 1 1 -1 9 0 0 . The words of this prophecy are purposely harsh:) 1 6 2 8 0 0 a. Look, you scoffers, be amazed and perish! Like Habakkuk of old, Paul instructs his audience to take a close look at what is happening. Those who scoff at the message of salvation are rejecting God himself. And when they spurn God, they will be filled with utter amazement when God s judgment suddenly strikes and they perish. In Greek, the verb to perish actually means to disappear from sight.

For instance, the word is used to describe cities that have been demolished by an earthquake.��68��) b. Because I am going to do a work in your days. The speaker in this prophecy is God, who tells the people that he will do something astounding in their midst and in their lifespan. In fact, Roman forces utterly destroyed the city of Jerusalem and its temple in a.d. 70, killed or dispersed its inhabitants, and prohibited Jews from resettling Jerusalem and rebuilding the temple.) Abruptly Paul ends his sermon to attain maximum effect. Never before had this audience heard such a message of encouragement (v. 15). According to the Greek text of Codex Bezae, Paul s listeners are silent.) ) Doctrinal Considerations in 13:39) When legislators formulate and enact laws for their nation, they often modify or even annul them in the course of time.

At times they admit that a given law no longer functions or has serious flaws. Are the laws God has made for his people also subject to change? God gave Israel ceremonial laws that were set aside when Christ fulfilled his mediatorial work. The Ten Commandments, however, remain unaltered, are valid for all people, and are applicable to any culture and era.) 1 1 2 8 0 “tw://bible.?id=19.19.7|AUTODETECT|” If God s law is perfect 7 1 -1 9 0 “tw://bible.?id=19.19.7|AUTODETECT|” Ps. 19:7) 1 1 -1 9 0 “tw://bible.?id=45.7.12-45.7.13|AUTODETECT|” ), why is it unable to make the believer right with God? The law is without flaw but the sinner is not. That is, the problem is inherent not in the law but in the lawbreaker 7 1 -1 9 0 “tw://bible.?id=45.7.12-45.7.13|AUTODETECT|” Rom. 7:12 13) 1 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” ). Jesus Christ fulfilled the demands of the law and through his obedience made the believer righteous in God s sight. A Christian is justified not through observing the law, but through the merits of Christ. Through his Son, God grants eternal life to everyone who believes in him 7 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” John 3:16) 1 1 -1 9 0 0 ). As a result, the Christian wants to obey God s law and express his thankfulness to God for sending his own Son into the world.) 1 9 2 8 0 0 ) Greek Words, Phrases, and Constructions in 13:32 41) Verse 32) !�� Q�� these two personal pronouns are juxtaposed for emphasis and inclusiveness.) Verse 33) �� the compound from the verb �� (I fulfill completely) is in the perfect tense to show an action in the past with lasting significance for the present.) �� P�� !�� to their children, to us. Manuscript evidence for this reading is weak, yet contextual support is strong. Conversely, the best manuscripts present the reading �� !�� (to our children), but the context militates against it. Still another reading is �� P�� (to their children), but its external support is insignificant.) �� the reading the second psalm has solid strength, yet Codex Bezae features the words �� (the first). According to writers of the first few centuries, the first two psalms were often combined and regarded as one. Many scholars support the reading the second psalm.��69��) Verses 34 35) 1 1 2 8 0 “tw://bible.?id=23.55.3|AUTODETECT|” �p E�� the translation from the Hebrew 7 1 -1 9 0 “tw://bible.?id=23.55.3|AUTODETECT|” Isa. 55:3) 1 1 -1 9 0 0 ) is the mercies. Translators of the Septuagint interchanged the plural forms of the words %sd (mercy) and %asid (holy) and presented the reading the holy (things).) 1 15 2 8 0 0 � �� because Paul regarded the quotation in verse 34 and this one a sequence of two citations, he used this adjective as the second in a pair.��70��) Verses 38 39) ��p �� the preposition is instrumental . The demonstrative pronoun, which refers to Jesus, links these two verses. The Western text supplies some additions that are indicated by italic: Through this man forgiveness of sins is proclaimed to you, and repentance from all those things from which you could not be freed by the law of Moses; by him therefore everyone that believes is freed before God. ��71��) � �� this phrase is balanced by the phrase � �� (through him). The preposition is instrumental.) Verses 40 41) �� be careful. The present imperative is followed by the aorist imperative 4�� (look!). Both verbs serve to warn the people of impending judgment if they fail to heed the warning.) �� in the protasis of a conditional sentence, this present middle subjunctive expresses probability.

The compound is perfective and can be translated declare. ��72��) ) ) 6. Invitation Renewed) 13:42 45) A characteristic of Luke s style is its brevity. He emphasizes and enlarges upon items that are relevant to the development of his account. He leaves the rest to the imagination of the reader. And this is exactly what happens when we try to depict the conclusion of the service and the exit from the synagogue.) 42. When Paul and Barnabas were leaving, the people begged them that these things be spoken to them the next Sabbath. 43.

After the synagogue meeting had ended, many Jews and God-fearing proselytes to Judaism followed Paul and Barnabas, who spoke to them and urged them to continue in the grace of God.) At first appearance, these two verses seem repetitious. Both indicate that the worship service had ended and that Paul and Barnabas were leaving. Customs and traditions vary from country to country and people to people. Hence we ought not to interpret these verses as if they reflect our practices. We assume that immediately after the formal worship service had ended, the worshipers remained in the building for social reasons (see the commentary on v. 16). When finally the informal part of the meeting came to an end, the caretaker closed the doors of the synagogue and the people went home.

Luke, then, describes customs that prevailed at that time in Pisidian Antioch.) Paul and Barnabas make their way out of the synagogue but are stopped by the worshipers who want to hear them speak again. Most translators add the subject Paul and Barnabas for clarification, while others literally follow the indefinite Greek wording: As they went out, the people begged & (RSV). Still others, relying on the Majority Text of Greek manuscripts, expand the reading with two different subjects: And when the Jews went out of the synagogue, the Gentiles begged & (NKJV; also the KJV).��73��) 1 1 2 8 0 “tw://bible.?id=40.23.15|AUTODETECT|” The people are favorably impressed with Paul s message and invite him and Barnabas to return the following Sabbath. They want to hear more about the things pertaining to Jesus Christ and his gospel. Luke reports that many people, both Jews and Gentiles, continue to converse with the missionaries. By implication, other Jews avoid speaking to the visitors and are waiting for further developments (see v. 45). Luke describes the Gentile believers as God-fearing proselytes (incomplete converts to Judaism).��74�� Paul, the apostle to the Gentiles, has an immediate understanding with these proselytes and leads them to Christ. Conversely, the Jews had crossed land and sea to make one convert 7 1 -1 9 0 “tw://bible.?id=40.23.15|AUTODETECT|” Matthew 23:15) 1 1 -1 9 0 0 ) and now see that Paul and Barnabas attract the God-fearing Gentiles to the Christian faith. Not unexpectedly, many of the Jews are annoyed and regard the missionaries as unwelcome rivals.) 1 20 2 8 0 0 Paul and Barnabas, however, both extend the conversation and exhort the Jews and converts who eagerly listen to them to continue in the grace of God. Paul and his companions know that after the first flush of enthusiasm has faded, the believers need words of encouragement. The verb to continue indicates that the people already have put their trust in Jesus and have accepted him as their Messiah (compare 11:23; 14:22). They are in fellowship with Jesus Christ and now Paul and Barnabas urge them to continue in that relationship, remain loyal to the Lord, and expose themselves to God s grace. ��75�� Grace is a word Paul uses repeatedly in his epistles; it connotes God s decisive act to save man in Jesus Christ.) 44. On the next Sabbath, nearly the whole city assembled to hear the word of the Lord. 45. But when the Jews saw the crowds, they were filled with jealousy.

And abusively they began to contradict the things that Paul was saying.) We surmise that throughout the week, the Christians in Pisidian Antioch kept talking about their faith in Christ; also, Paul and Barnabas did not silently wait until the next Sabbath for an opportunity to speak. The Western text (Codex Bezae and two other manuscripts) adds an introductory sentence to this verse: So it happened that the word of God spread throughout the whole city. The consequences of Paul s preaching are overwhelming. Luke generalizes and says that on the following Sabbath nearly the whole city assembled to hear the word of the Lord. Luke does not relate whether this took place in the local synagogue with multiple meetings or in an outdoor gathering at the city s amphitheater. The Gentile population was not accustomed to observing the Sabbath day, yet the people take time to hear Paul and Barnabas preach Christ s gospel.

The Greek text at this point has a variant reading which many translators have adopted: to hear the word of God. ��76�� Both the phrase word of God and the phrase word of the Lord have equal manuscript support. Scholars favor the second choice because it appears less often than the phrase word of God. The difference in meaning is negligible.) The response that the missionaries receive from the Gentile population proves that God is blessing them as missionaries to the Greco-Roman world. For the Jews, however, this tremendous reaction proves too much. Already irritated by Paul s address on the previous Sabbath, they are now filled with jealousy. We note that not the God-fearing Gentiles but the Jews set themselves against Paul and Barnabas.

The Jews realize that the missionaries reap an evangelistic harvest after the Jews had witnessed for years to the Gentile population. From a human point of view, their jealousy is understandable. But from a divine perspective, the Jews should have been first in accepting the gospel of salvation. Instead of obeying the teachings of God s word, they begin to contradict the words spoken by Paul. Luke even adds that they do so abusively. The term Luke uses to describe their abusive action is the verb to blaspheme.

That is, the Jews blaspheme the Christ proclaimed by Paul and Barnabas (compare 26:11). Undoubtedly, they tell the crowds that the crucified man Jesus is a criminal cursed by God.��77�� And they deride and revile Paul for speaking about Jesus. Luke omits the details of the verbal attacks by the Jewish leaders of the local synagogue, but the account is sufficiently clear for a reader to form a mental image of the proceedings.) ) Greek Words, Phrases, and Constructions in 13:42 45) Verse 42) �� P�� the genitive absolute construction separates the pronoun from the subject of the main verb. The present participle derives from the verb �� (I go out). In the Majority Text, however, the subject of the genitive absolute clause is �� 8�� (the Jews) and the subject of the main verb is �p �� (the Gentiles).��78��) �� normally this adverb, referring to space or time, means between. Here it signifies afterward or next. ) Verse 44) �� modifying the noun �� (Sabbath), the present middle participle means the coming one or the following one.

Some manuscripts have the reading �� (next).) �� the aorist infinitive denotes purpose.) Verse 45) �� the genitive with the verb �� (they were filled) is the genitive with verbs of sharing, partaking, and filling.��79��) �� the imperfect tense describes continued action in the past. The compound is directive.) ) ) 7. Effect and Opposition) 13:46 52) 46. Paul and Barnabas boldly answered them: The word of God had to be spoken to you first. Since you reject it and do not consider yourselves worthy of eternal life, we are turning to the Gentiles. ) 1 1 2 8 0 “tw://bible.?id=40.10.20|AUTODETECT|” a. Boldness. One word that appears repeatedly in Luke s description of the disposition of the apostles is the word boldly or courageously.��80�� The apostles know that Jesus told them never to be afraid when they are called to speak for him. Says Jesus, You are not the ones who are speaking, but the Spirit of your Father is speaking through you 7 1 -1 9 0 “tw://bible.?id=40.10.20|AUTODETECT|” Matt. 10:20) 1 1 -1 9 0 “tw://bible.?id=45.1.16|AUTODETECT|” ). Thus both Paul and Barnabas speak boldly on behalf of Jesus and observe their basic rule to proclaim the gospel first to the Jews and then to the Gentiles 7 1 -1 9 0 “tw://bible.?id=45.1.16|AUTODETECT|” Rom. 1:16) 1 1 -1 9 0 “tw://bible.?id=45.2.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.2.9|AUTODETECT|” 2:9) 1 1 -1 9 0 “tw://bible.?id=40.10.5-40.10.6|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=40.10.5-40.10.6|AUTODETECT|” Matt. 10:5 6) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=45.11.1|AUTODETECT|” b. Priority. Paul and Barnabas state unequivocally to the Jews, The word of God had to be spoken to you first. The missionaries point out the necessity of their action. Because of God s love and concern for the Jews 7 1 -1 9 0 “tw://bible.?id=45.11.1|AUTODETECT|” Rom. 11:1) 1 1 -1 9 0 “tw://bible.?id=45.3.2|AUTODETECT|” ), the missionaries feel obliged to reveal the message of salvation first to them. The Jews are the recipients and guardians of God s revealed word 7 1 -1 9 0 “tw://bible.?id=45.3.2|AUTODETECT|” Rom. 3:2) 1 1 -1 9 0 “tw://bible.?id=45.9.4-45.9.5|AUTODETECT|” ). They are God s adopted children; they have received the Law, the covenants, and the promises; they have the temple worship; and they honor the patriarch from whom the Messiah descends 7 1 -1 9 0 “tw://bible.?id=45.9.4-45.9.5|AUTODETECT|” Rom. 9:4 5) 1 1 -1 9 0 0 ). God, then, compels Paul and Barnabas to go first to the Jews and proclaim to them the good news of salvation in Christ. But if the Jews refuse to listen to God s ambassadors, Paul and Barnabas will go to the Gentiles. Paul had been called to serve as an apostle to the Gentiles and without doubt Barnabas had the same calling (see v. 2).) 1 1 2 8 0 “tw://bible.?id=43.1.11|AUTODETECT|” c. Rejection. In the prologue of his Gospel, John writes that Jesus came to his own heritage, but his own people refused to accept him 7 1 -1 9 0 “tw://bible.?id=43.1.11|AUTODETECT|” John 1:11) 1 1 -1 9 0 “tw://bible.?id=45.11.17-45.11.21|AUTODETECT|” ). Jesus ambassadors experience the same thing in Pisidian Antioch. Since the Jews reject the message of Christ s gospel, the Gentiles become the recipients of God s favor.��81�� The Jews purposely forfeit their place in God s household and can no longer be considered worthy of eternal life. They can no longer count on their privileges, for God has taken them away. Paul and Barnabas look to the Gentiles and work among them. The Gentiles, then, are the wild olive branches that are grafted into the olive tree; some of the natural branches (i.e., the Jews) are broken off 7 1 -1 9 0 “tw://bible.?id=45.11.17-45.11.21|AUTODETECT|” Rom. 11:17 21) 1 1 -1 9 0 0 ). In his ministry, Paul repeatedly experiences rejection by the Jews and then turns to the Gentiles (see 18:6).) 1 5 2 8 0 0 47. For this is what the Lord commanded us:) I have placed you as a light to the Gentiles,) to bring salvation to the ends of the earth. ) Paul bases his teaching on the Old Testament Scripture and thus follows the example of Jesus Christ. He defends his decision to go to the Gentiles by quoting a prophecy from the Book of Isaiah (49:6). From this quotation, the Jews are able to see for themselves that centuries earlier God had planned to grant salvation to the Gentiles. In other words, the Scriptures prove the missionaries correct and the Jews wrong.) In Paul s reply, Scripture has the last word. Says Paul, This is what the Lord commanded us.

The words originally spoken by God through the prophet Isaiah, more than seven centuries before the birth of Christ, now are claimed by Paul. Incidentally, Paul read the Old Testament Scriptures in the light of Jesus calling him to be an apostle to the Gentiles. The words of Isaiah, therefore, are fulfilled in Paul as he turns away from the Jews and works among the Gentiles.) 1 1 2 8 0 “tw://bible.?id=23.49.6|AUTODETECT|” What are the words of Isaiah s prophecy? Isaiah describes the task of the messianic servant of God, whom God appoints to free the descendants of Jacob from the shackles of sin and bring them back to God. The task of the Messiah is to restore the tribes of Jacob and to bring back a remnant of faithful Israel 7 1 -1 9 0 “tw://bible.?id=23.49.6|AUTODETECT|” Isa. 49:6) 1 1 -1 9 0 “tw://bible.?id=23.49.6|AUTODETECT|” a). But the additional task of the Messiah is to be a light for the Gentiles and thus grant salvation to the ends of the earth 7 1 -1 9 0 “tw://bible.?id=23.49.6|AUTODETECT|” Isa. 49:6) 1 1 -1 9 0 “tw://bible.?id=42.2.32|AUTODETECT|” b). This particular messianic prophecy was well known to Paul s Jewish contemporaries. By citing this passage, Paul points out that when the Messiah makes salvation available to the Gentiles, Paul as his servant must do likewise. Succinctly put, this text is often called the great commission of the Old Testament. ��82�� When Simeon took the baby Jesus in his arms in the temple courts, he was filled with the Holy Spirit and spoke prophetically. He said that his eyes had now seen a light for revelation to the Gentiles and for glory to your people Israel 7 1 -1 9 0 “tw://bible.?id=42.2.32|AUTODETECT|” Luke 2:32) 1 1 -1 9 0 “tw://bible.?id=23.42.6|AUTODETECT|” , NIV; compare ) 7 1 -1 9 0 “tw://bible.?id=23.42.6|AUTODETECT|” Isa. 42:6) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 Paul wisely chooses a passage from the Old Testament that clearly speaks of the Messiah s task to bring salvation to the Gentiles. None of Paul s opponents is able to contradict the explicit teaching of Scripture. Although the Jews remain silent after Paul s remarks, the Gentiles are filled with joy. They know that the prophecy Paul quoted applies to them.) 48. When the Gentiles heard this, they began to rejoice and glorify the word of the Lord. And as many as were ordained to eternal life believed.) 1 1 2 8 0 “tw://bible.?id=47.2.14-47.2.16|AUTODETECT|” a. When the Gentiles heard this. The gospel always has a twofold effect on the people who listen to it. For some listeners, the gospel message is like a sweet-smelling aroma; it is the fragrance of life, as Paul writes to the Corinthians. But to others that same gospel is an evil-smelling odor that carries the stench of death 7 1 -1 9 0 “tw://bible.?id=47.2.14-47.2.16|AUTODETECT|” II Cor. 2:14 16) 1 1 -1 9 0 0 ). In Pisidian Antioch some of the Jews vociferously object to the preaching of Christ s gospel and reject it. The Gentiles, however, listen to Paul s exposition and respond joyously with praise for what they have heard.) 1 3 2 8 0 0 b. [The Gentiles] began to rejoice and glorify the word of the Lord. The reaction of the Gentiles is exuberant: they are filled with joy because they know that the salvation God has promised he has granted to them also.) Variations of the phrase glorify the word of the Lord appear in ancient manuscripts. To illustrate, one manuscript has the verb receive, because people receive rather than glorify the word of the Lord (compare 8:14; 11:1; 17:11). Another deletes the phrase the word of the Lord and substitutes the word God, with the resultant reading glorify God. Elsewhere in Acts, this reading is common, while the wording glorify the word of the Lord occurs only here (see 4:21; 11:18; 21:20). Incidentally, the variations word of God (RSV) and word of the Lord are insignificant (see v. 44).) A true and tested principle is that the more difficult reading is correct, for scribes would often present a more pleasing rendering of the text in an effort to clarify its meaning.

The harder reading glorify the word of the Lord has substantial manuscript support and is therefore preferred by translators. The Gentiles glorified the word of the Lord by accepting it with great joy.) 1 1 2 8 0 “tw://bible.?id=40.25.46|AUTODETECT|” c. And as many as were ordained to eternal life believed. Luke adds a sentence in which he uses the passive voice were ordained. The implication is that God is the agent, for only he grants eternal life 7 1 -1 9 0 “tw://bible.?id=40.25.46|AUTODETECT|” Matt. 25:46) 1 1 -1 9 0 “tw://bible.?id=43.10.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.10.28|AUTODETECT|” John 10:28) 1 1 -1 9 0 “tw://bible.?id=43.17.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.17.2|AUTODETECT|” 17:2) 1 1 -1 9 0 “tw://bible.?id=1.12.1-1.12.3|AUTODETECT|” ). In the Greek, the form were ordained is a passive participle in the perfect tense. The perfect denotes action that took place in the past but is relevant for the present. In the past, God predestined the salvation of the Gentiles. In many places in the Old Testament Scriptures God reveals that the blessing of salvation is for the Gentiles also 7 1 -1 9 0 “tw://bible.?id=1.12.1-1.12.3|AUTODETECT|” Gen. 12:1 3) 1 1 -1 9 0 “tw://bible.?id=23.42.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.42.6|AUTODETECT|” Isa. 42:6) 1 1 -1 9 0 “tw://bible.?id=23.49.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.49.6|AUTODETECT|” 49:6) 1 1 -1 9 0 0 ). When they in faith accept Christ, he grants them the gift of eternal life.) 1 1 2 8 0 “tw://bible.?id=50.2.12-50.2.13|AUTODETECT|” When the Gentiles in Pisidian Antioch put their faith in Jesus Christ, they appropriate eternal life for themselves. The text reveals the proverbial two sides of the same coin: God s electing love and man s believing response 7 1 -1 9 0 “tw://bible.?id=50.2.12-50.2.13|AUTODETECT|” Phil. 2:12 13) 1 1 -1 9 0 “tw://bible.?id=45.8.29-45.8.30|AUTODETECT|” ). Even though this text features the main verb to believe, it also teaches the doctrine of divine election 7 1 -1 9 0 “tw://bible.?id=45.8.29-45.8.30|AUTODETECT|” Rom. 8:29 30) 1 1 -1 9 0 0 ). Note that Luke says [The Gentiles] were ordained to eternal life. He does not say that they were ordained to believe. What concerns him is that eternal life is not only received by faith, but is essentially the plan of God. ��83��) 1 7 2 8 0 0 49. The word of the Lord spread through the whole region. 50. But the Jews aroused the God-fearing and honorable women and the leading men of the city. They instigated a persecution against Paul and Barnabas and drove them out of their region.) The effect of Paul s presentation of the gospel is phenomenal: everywhere the people talk about the word of the Lord. By word of mouth the Good News is spreading in the city of Antioch and the countryside of Pisidia. Gentile Christians filled with enthusiasm proclaim the gospel message to anyone who wishes to listen.

The Christian church is rapidly growing and developing. From Paul s point of view, he can say that God is blessing the missionary labors.) After some time passes,��84�� a violent persecution ensues. The Jews of the local synagogue are envious of Paul and Barnabas because of the unexpected response they have received from the Gentiles. These Jews realize that their religious influence is waning, because the Gentile converts have now accepted the teachings of Christ. As someone has said, Jealousy is the raw material of murder (compare 14:19). Jealousy poisons the minds of the Jews and impels them to seek support from high-ranking women who are still frequenting the synagogue worship services. (In the first century, Gentile women of prominence often attended the services of the local Jewish synagogue.

They were God-fearing converts who were often present in goodly numbers [see 17:4].)��85�� The Jews have these influential women persuade the leading men of the city to instigate a persecution against Paul and Barnabas.) The Jews want the city fathers to take their side, stir up a persecution against the missionaries, and banish Paul and Barnabas from Pisidia. They do not seem to realize that the gospel has taken root in their region and cannot be eradicated. The church of Jesus Christ continues to develop (14:21 24). The persecution instigated by the Jews and permitted by the city authorities not only touches the lives of the new Christians but also leads to the expulsion of the two missionaries. Among the rulers are Roman officials who champion the Roman policy of promoting peace and order. Even if Paul and Barnabas themselves do not create turmoil, the Jewish agitators generate sufficient unrest that the governing authorities are compelled to intervene.

The local rulers expel Paul and Barnabas from the region, although the expulsion itself seems to have been temporary. Some time later the missionaries are back in Antioch, strengthening the believers and appointing elders in the church.) 51. So Paul and Barnabas shook the dust off their feet in protest against them and went to Iconium. 52. And the disciples were filled with joy and the Holy Spirit.) Here is a vivid description of a Jewish custom that symbolizes a renunciation of persons or things. Pharisees, for example, would shake the dust off their feet when they left Gentile soil so that they would not be defiled.��86�� However, Paul and Barnabas have objections not against the Gentiles but against the Jews. They use the symbolic act of shaking the dust off their feet to indicate that they will have nothing to do with the Jews in Pisidian Antioch (compare 18:6).) The missionaries now leave the region of Pisidia and the city of Antioch and travel in an easterly direction to Iconium.��87�� This city, which today is known as Konya, actually was part of Phrygia, even though it bordered Lycaonia.

Situated on a plateau, Iconium was surrounded by fertile fields that received sufficient water from streams flowing down from the nearby mountains. It was a commercial center that served the agricultural communities of that area. It became an important city along a major highway, and from this center at least five roads spread into the countryside.��88��) 1 1 2 8 0 “tw://bible.?id=48.5.22|AUTODETECT|” Luke closes this segment of the account about the first missionary journey by describing the attitude of the Christians in Antioch. He says, The disciples were filled with joy and the Holy Spirit. As is customary in Acts, Luke calls the recent converts to Christianity disciples (that is, they are learners). We would expect these fledgling believers to be disheartened by the departure of Paul and Barnabas. Instead they are filled with joy and with the Holy Spirit. God fills the vacuum created by the sudden exit of the teachers by giving the disciples the gift of joy, which is a fruit of the Holy Spirit 7 1 -1 9 0 “tw://bible.?id=48.5.22|AUTODETECT|” Gal. 5:22) 1 1 -1 9 0 0 ). The presence of the Holy Spirit in the hearts of the believers is in itself indescribable joy.) 1 3 2 8 0 0 ) Practical Considerations in 13:52) Missions! The word reminds us to contribute to the collection of used clothes that are sent to mission fields. We think of second-hand equipment that we no longer use but which workers in distant lands will treasure. We designate sums of money to support those missionaries who proclaim the gospel in faraway places. We have heard of people who encountered academic difficulties but were told that if they did not make the grade, they could always go to the mission fields. We have known ministers who opted to become missionaries to avoid the stress of the local pastorate.) 1 1 2 8 0 “tw://bible.*?id=47.9.7|AUTODETECT|” But does the mission field always have to be the recipient of used clothing, secondhand equipment, leftover money, and mediocre missionaries? What would happen if we sent brand-new merchandise, if we gave more to missions than to the needs of our local church, and if we recruited the best pastors as missionaries? In Syrian Antioch, the Holy Spirit said to the church, Appoint for me Barnabas and Paul for the work to which I have called them (v. 2). The members of the congregation fasted, prayed, and then commissioned its best teachers to do mission work. And God blessed that church beyond measure. In Pisidian Antioch, Paul and Barnabas were invaluable for building the infant church.

Because of persecution, they had to leave. But instead of sorrow and sadness, the members of that church were filled with joy and the Holy Spirit. God blessed them abundantly with his sacred presence and provided for them in their needs. God loves a cheerful giver 7 1 -1 9 0 “tw://bible.*?id=47.9.7|AUTODETECT|” II Cor. 9:7) 1 1 -1 9 0 0 ).) 1 37 2 8 0 0 ) Greek Words, Phrases, and Constructions in 13:46 52) Verse 46) �� the position of these two particles in the clause demonstrates that both Paul and Barnabas were speaking boldly. The aorist middle participle �� derives from the words �� (all) and the verb �� (I say) or the noun �� (word). The participle functions as an independent verb: Paul and Barnabas spoke boldly and said. ��89��) �� P�� the middle voice in this present verb means you push yourselves away from the word of God. ��90��) Verse 48) �� the use of the imperfect tense in this verb and in �� is inceptive and signifies the initiation of a process. ��91�� That is, they began to rejoice and praise. Note the uses of the various tenses in this verse. The participle �� is present: they continued to listen. Then, two verbs in the imperfect denote continuity in the past.

They are followed by the aorist �� (they believed). The last verb is the periphrastic construction of the verb to be (&��) in the imperfect with the perfect passive participle ��. The perfect indicates an action in the past that has lasting significance for the present.) Verse 52) �� the imperfect tense of �� (I fill) signifies extended action in the past tense. The passive voice implies that God is the agent.) Summary of Chapter 13) The Holy Spirit tells the church in Antioch to commission Barnabas and Paul to be missionaries to the Gentiles. After a period of fasting and prayer, the church ordains them as missionaries. They travel via Seleucia to Cyprus, where they preach the gospel first in Salamis and then in Paphos.

Paphos they meet a Jewish sorcerer, Bar-Jesus, also known as Elymas, and the proconsul Sergius Paulus. Because of Elymas s opposition to the gospel, the sorcerer is struck with blindness, but Sergius Paulus believes.) The missionaries leave Cyprus and sail to Asia Minor. They come to Perga in Pamphylia and then travel to Antioch in Pisidia. There they attend the worship service in the local Jewish synagogue. They are invited to speak a word of encouragement. Paul accepts the invitation and preaches a sermon in which he traces the history of the people of Israel from the time of their stay in Egypt to that of King David s reign.

Paul proves that the promise God made concerning David s royal descendant has been fulfilled in the Savior Jesus. The message of salvation to both the children of Abraham and the God-fearing Gentiles is that Jesus has been crucified but God raised him from the dead. Paul shows from Scripture that the Holy One would not see corruption but would rise from the grave. Everyone who believes in Jesus is justified. Paul urges his listeners not to scoff at the gospel, but to believe so that they will not perish.) Many of the Jews and the God-fearing Gentiles believe. They invite Paul and Barnabas to return the next Sabbath with an additional message.

Other Jews, filled with jealousy, verbally attack and oppose Paul. Once again, Paul quotes from the Scriptures and proves that, because they are rejected by the Jews, he and Barnabas must go to the Gentiles. With the help of the governing authorities, the Jews instigate a persecution. They succeed in their effort to expel Paul and Barnabas from that region. The missionaries travel to Iconium and the members of the church are filled with joy and the Holy Spirit.) ) ) ) ) 1 See 11:19, 20, 22, 26 [twice], 27; 13:1; 14:26; 15:22, 23, 30, 35; 18:22, 23.) 2 Gerhard Friedrich, TDNT, vol. 6, p. 854; see also Carl Heinz Peisker, NIDNTT, vol. 3, p. 84. Jacques Dupont understands the terms prophets and teachers to refer to the same persons.

Nouvelles �tudes sur les Actes des Ap�tres, Lectio Divina 118 (Paris: Cerf, 1984), p. 164.) 3 Consult H. J. Cadbury, Lucius of Cyrene, Beginnings, vol. 5, pp. 489 95.) 4 See Richard Glover, Luke the Antiochene and Acts, NTS 11 (1964 65): 101.) 5 John Albert Bengel, Gnomon of the New Testament, rev. and ed. Andrew R. Fausset, 5 vols. (Edinburgh: Clark, 1877), vol. 2, p. 618.) 6 Hermann Strathmann, TDNT, vol. 4, p. 226; Klaus Hess, NIDNTT, vol. 3, p. 552.) 7 Compare Everett F. Harrison, Interpreting Acts: The Expanding Church, 2d ed. (Grand Rapids: Zondervan, Academie Books, 1986), p. 216.) 8 E.g., 8:39; 9:31; 10:19, 44.) 9 John Calvin, Commentary on the Acts of the Apostles, ed.

David W. Torrance and Thomas F. Torrance, 2 vols. (Grand Rapids: Eerdmans, 1966), vol. 1, p. 355. Compare Ernest Best, Acts xiii. 1 3, JTS 11 (1960): 344 48.) 10 Richard B. Rackham, The Acts of the Apostles: An Exposition, Westminster Commentaries series (1901; reprint ed., Grand Rapids: Baker, 1964), p. 192.) 11 Friedrich Blass and Albert Debrunner, A Greek Grammar of the New Testament and Other Early Christian Literature, trans. and rev. Robert Funk (Chicago: University of Chicago Press, 1961), #474.5c.) 12 A.

T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research (Nashville: Broadman, 1934), p. 1149.) NIV New International Version) 13 Refer to E. M. Blaiklock, Seleucia, ZPEB, vol. 5, p. 334.) 14 Refer to Arthur Darby Nock, Paul and the Magus, Beginnings, vol. 5, pp. 182 83.) 15 Shabbath 75a; Didache 2.2.) 16 Bastiaan Van Elderen, Some Archaeological Observations on Paul s First Missionary Journey, in Apostolic History and the Gospel, ed. W. Ward Gasque and Ralph P.

Martin (Exeter: Paternoster; Grand Rapids: Eerdmans, 1970), pp. 151 56.) 17 S. F. Hunter, Bar-Jesus, ISBE, vol. 1, p. 431; see also L. Yaure, Elymas Nehelamite Pethor, JBL 79 (1960): 297 314.) 18 Compare Colin J. Hemer, The Name of Paul, TynB 36 (1985): 179 83.) 19 F. W.

Grosheide, De Handelingen der Apostelen, Kommentaar op het Nieuwe Testament series, 2 vols. (Amsterdam: Van Bottenburg, 1942), vol. 1, p. 411.) 1 1 2 8 0 “tw://bible.?id=5.32.4|AUTODETECT|” 20 Refer to ) 7 1 -1 9 0 “tw://bible.?id=5.32.4|AUTODETECT|” Deut. 32:4) 1 1 -1 9 0 “tw://bible.?id=10.22.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=10.22.31|AUTODETECT|” II Sam. 22:31) 1 1 -1 9 0 “tw://bible.?id=19.18.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.18.30|AUTODETECT|” Ps. 18:30) 1 1 -1 9 0 “tw://bible.?id=28.14.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=28.14.9|AUTODETECT|” Hos. 14:9) 1 1 -1 9 0 0 .) 1 11 2 8 0 0 21 Calvin Acts of the Apostles, vol. 1, p. 361.) 22 A number of scholars doubt that Sergius Paulus had a true conversion. See Lake and Cadbury, Beginnings, vol. 4, p. 147.) 23 Blass and Debrunner, Greek Grammar, #146.1.) 24 Robertson, Grammar, p. 874.) 25 A full discussion of the northern and southern Galatian theories is presented by Herman N. Ridderbos, Galatians, Epistle to the, ISBE, vol. 2, pp. 380 81; and by William Hendriksen, Expositions of Galatians, New Testament Commentary series (Grand Rapids: Baker, 1968), pp. 5 14.) 26 E. A. Judge, Pamphylia, ISBE, vol. 3, p. 650.) 27 William M. Ramsay, St.

Paul the Traveller and the Roman Citizen (1897; reprint ed., Grand Rapids: Baker, 1962), pp. 89 97.) 28 Consult Dupont, Nouvelles �tudes, p. 344.) 29 Richard N. Longenecker, The Acts of the Apostles, in vol. 9 of The Expositor s Bible Commentary, ed. Frank E. Gaebelein, 12 vols. (Grand Rapids: Zondervan, 1981), p. 421.) 30 Bastiaan Van Elderen, Antioch (Pisidian), ISBE, vol. 1, p. 142; Colin J. Hemer, The Book of Acts in the Setting of Hellenistic History, ed. Conrad H.

Gempf (T�bingen: Mohr, 1989), pp. 201, 228.) 31 See v. 5; 14:1; 17:1, 2, 10, 17; 18:4, 19, 26; 19:8.) 1 1 2 8 0 “tw://bible.?id=44.13.13-44.13.52|AUTODETECT|” 32 Emil Sch�rer, The History of the Jewish People in the Age of Jesus Christ (175 b.c. a.d. 135), rev. and ed. Geza Vermes and Fergus Millar, 3 vols. (Edinburgh: Clark, 1973 87), vol. 2, p. 448. Consult also Robert F. O Toole, Christ s Resurrection in ) 7 1 -1 9 0 “tw://bible.?id=44.13.13-44.13.52|AUTODETECT|” Acts 13, 13 52) 1 1 -1 9 0 0 , Bib 60 (1979): 361 72.) 1 2 2 8 0 0 33 Robertson, Grammar, p. 766.) 34 Rackham, Acts, p. 211.) 1 1 2 8 0 “tw://bible.?id=2.6.1|AUTODETECT|” 35 Refer to ) 7 1 -1 9 0 “tw://bible.?id=2.6.1|AUTODETECT|” Exod. 6:1) 1 1 -1 9 0 “tw://bible.?id=2.6.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=2.6.6|AUTODETECT|” 6) 1 1 -1 9 0 “tw://bible.?id=2.13.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.13.3|AUTODETECT|” 13:3) 1 1 -1 9 0 “tw://bible.?id=5.4.34|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.4.34|AUTODETECT|” Deut. 4:34) 1 1 -1 9 0 “tw://bible.?id=5.5.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.5.15|AUTODETECT|” 5:15) 1 1 -1 9 0 “tw://bible.?id=5.7.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.7.8|AUTODETECT|” 7:8) 1 1 -1 9 0 “tw://bible.?id=5.9.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.9.26|AUTODETECT|” 9:26) 1 1 -1 9 0 “tw://bible.?id=5.9.29|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=5.9.29|AUTODETECT|” 29) 1 1 -1 9 0 “tw://bible.?id=19.77.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.77.15|AUTODETECT|” Pss. 77:15) 1 1 -1 9 0 “tw://bible.?id=19.118.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.118.15|AUTODETECT|” 118:15) 1 1 -1 9 0 “tw://bible.?id=19.136.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.136.12|AUTODETECT|” 136:12) 1 1 -1 9 0 “tw://bible.?id=26.20.33|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.20.33|AUTODETECT|” Ezek. 20:33) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=5.1.31|AUTODETECT|” 36 The variant derives from the Septuagint text of ) 7 1 -1 9 0 “tw://bible.?id=5.1.31|AUTODETECT|” Deut. 1:31) 1 1 -1 9 0 0 . See the discussion in Bengel, Gnomon of the New Testament, vol. 2, pp. 622 25; Lake and Cadbury, Beginnings, vol. 4, p. 149.) 1 2 2 8 0 0 37 NKJV; and see KJV.) 38 RSV; see also NASB, NAB, NEB, NIV, SEB, JB, GNB, MLB.) 1 1 2 8 0 “tw://bible.?id=44.13.20|AUTODETECT|” 39 Josephus Antiquities 8.3.1 [61]. Consult Eugene H. Merrill, Paul s Use of About 450 Years in ) 7 1 -1 9 0 “tw://bible.?id=44.13.20|AUTODETECT|” Acts 13:20) 1 1 -1 9 0 0 , BS 138 (1981): 246 57.) 1 1 2 8 0 “tw://bible.?id=5.17.14-5.17.17|AUTODETECT|” 40 See ) 7 1 -1 9 0 “tw://bible.?id=5.17.14-5.17.17|AUTODETECT|” Deuteronomy 17:14 17) 1 1 -1 9 0 “tw://bible.?id=9.8.6-9.8.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=9.8.6-9.8.7|AUTODETECT|” I Sam. 8:6 7) 1 1 -1 9 0 “tw://bible.?id=9.10.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=9.10.19|AUTODETECT|” 10:19) 1 1 -1 9 0 “tw://bible.?id=9.12.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=9.12.17|AUTODETECT|” 12:17) 1 1 -1 9 0 “tw://bible.?id=9.12.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=9.12.19|AUTODETECT|” 19) 1 1 -1 9 0 0 .) 1 5 2 8 0 0 41 Josephus Antiquities 6.14.9 [378]. But in contrast see 10.8.4 [143], which states that Saul reigned twenty years.) 42 Bengel, Gnomon of the New Testament, vol. 2, p. 628. And see SB, vol. 2, p. 725.) 43 Calvin, Acts of the Apostles, vol. 1, p. 367.) 44 Donald Guthrie, New Testament Theology (Downers Grove: Inter-Varsity, 1981), p. 974.) 45 Bruce M. Metzger, A Textual Commentary on the Greek New Testament, 3d corrected ed. (London and New York: United Bible Societies, 1975), pp. 405 6. Refer also to R. Gordon, Targumic Parallels to Acts XIII 18 and Didache XIV 3, NovT 16 (1974): 285 89.) 1 1 2 8 0 “tw://bible.?id=9.13.14|AUTODETECT|” 46 The clause all that I desire is a paraphrase of after my own heart 7 1 -1 9 0 “tw://bible.?id=9.13.14|AUTODETECT|” I Sam. 13:14) 1 1 -1 9 0 0 ). Consult F. F. Bruce, Paul s Use of she Old Testament in Acts, in Tradition and Interpretation in the New Testament, ed. Gerald F. Hawthorne (Grand Rapids: Eerdmans; T�bingen: Mohr, 1987), p. 72.) 1 9 2 8 0 0 47 Richard N. Longenecker, The Christology of Early Jewish Christianity, Studies in Biblical Theology, 2d series 17 (London: SCM, 1970), p. 110. See also Otto Glombitza, Akta xiii. 15 41. Analyse einer Lukanischen Predigt vor Juden, NTS 5 (1959): 306 17.) 48 Johannes Schneider and Colin Brown, NIDNTT, vol. 3, p. 219.) 49 Josephus Antiquities 18.5.2 [117].) 50 Robertson, Grammar, p. 94.) NEB New English Bible) 51 Consult Metzger, Textual Commentary, p. 408; C. F. D.

Moule, An Idiom-Book of New Testament Greek, 2d ed. (Cambridge: Cambridge University Press, 1960), p. 124.) 52 Compare Max Wilcox, The God-Fearers in Acts A Reconsideration, JSNT 13 (1981): 102 22; Hemer, Book of Acts, p. 183.) 53 R. C. H. Lenski, The Interpretation of the Acts of the Apostles (Columbus: Wartburg, 1944), p. 528.) 54 Leon Morris, New Testament Theology (Grand Rapids: Zondervan, Academie Books, 1986), p. 175.) 1 1 2 8 0 “tw://bible.*?id=40.27.23|AUTODETECT|”
55 ) 7 1 -1 9 0 “tw://bible.*?id=40.27.23|AUTODETECT|”
Matt. 27:23) 1 1 -1 9 0 “tw://bible.*?id=42.23.4|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=42.23.4|AUTODETECT|”
Luke 23:4) 1 1 -1 9 0 “tw://bible.*?id=42.23.14|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=42.23.14|AUTODETECT|”
14) 1 1 -1 9 0 “tw://bible.*?id=42.23.22|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=42.23.22|AUTODETECT|”
22) 1 1 -1 9 0 “tw://bible.*?id=43.18.38|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=43.18.38|AUTODETECT|”
John 18:38) 1 1 -1 9 0 “tw://bible.*?id=43.19.4|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=43.19.4|AUTODETECT|”
19:4) 1 1 -1 9 0 “tw://bible.*?id=43.19.6|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=43.19.6|AUTODETECT|”
6) 1 1 -1 9 0 0
.) 1 1 2 8 0 “tw://bible.*?id=40.28.1-40.28.10|AUTODETECT|”
56 ) 7 1 -1 9 0 “tw://bible.*?id=40.28.1-40.28.10|AUTODETECT|”
Matt. 28:1 10) 1 1 -1 9 0 “tw://bible.*?id=40.28.16-40.28.20|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=40.28.16-40.28.20|AUTODETECT|”
16 20) 1 1 -1 9 0 “tw://bible.*?id=41.16.9-41.16.11|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=41.16.9-41.16.11|AUTODETECT|”
Mark 16:9 11) 1 1 -1 9 0 “tw://bible.*?id=42.24.13-42.24.49|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=42.24.13-42.24.49|AUTODETECT|”
Luke 24:13 49) 1 1 -1 9 0 “tw://bible.*?id=43.20.19-43.20.25|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=43.20.19-43.20.25|AUTODETECT|”
John 20:19 25) 1 1 -1 9 0 “tw://bible.*?id=43.20.26-43.20.31|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=43.20.26-43.20.31|AUTODETECT|”
26 31) 1 1 -1 9 0 “tw://bible.*?id=43.21.1-43.21.23|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=43.21.1-43.21.23|AUTODETECT|”
21:1 23) 1 1 -1 9 0 “tw://bible.*?id=44.1.3-44.1.8|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=44.1.3-44.1.8|AUTODETECT|”
Acts 1:3 8) 1 1 -1 9 0 “tw://bible.*?id=46.15.5-46.15.7|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=46.15.5-46.15.7|AUTODETECT|”
I Cor. 15:5 7) 1 1 -1 9 0 0
.) 1 3 2 8 0 0
57 Robertson, Grammar, p. 602.) 58 Consult Metzger, Textual Commentary, pp. 410 11.) 59 SB, vol. 3, pp. 675 77; Longenecker, Christology of Early Jewish Christianity, pp. 80, 95; Simon J. Kistemaker, The Psalm Citations in the Epistle to the Hebrews (Amsterdam: Van Soest, 1961), p. 17.) 1 1 2 8 0 “tw://bible.*?id=44.13.33-44.13.37|AUTODETECT|”
60 See D. Goldsmith, ) 7 1 -1 9 0 “tw://bible.*?id=44.13.33-44.13.37|AUTODETECT|”
Acts 13:33 37) 1 1 -1 9 0 “tw://bible.*?id=10.7.0|AUTODETECT|”: A Pesher on ) 7 1 -1 9 0 “tw://bible.?id=10.7.0|AUTODETECT|” II Samuel 7) 1 1 -1 9 0 0 , JBL 87 (1968): 321 24.) 1 1 2 8 0 “tw://bible.?id=3.3.0|AUTODETECT|” 61 Jacques Dupont, TA OSIA DAVID TA PISTA 7 1 -1 9 0 “tw://bible.*?id=3.3.0|AUTODETECT|” Leviticus 3) 1 1 -1 9 0 0 ), RB 68 (1961): 91 114.) 1 27 2 8 0 0 62 Longenecker, Acts, p. 426; Kistemaker, Psalm Citations, p. 62.) 63 See NASB, RSV, NEB, NIV, JB, MLB, GNB, SEB.) 64 NKJV, KJV. For additional translations at this text, see Ernst Haenchen, The Acts of the Apostles: A Commentary, trans. Bernard Noble and Gerald Shinn (Philadelphia: Westminster, 1971), p. 412.) 65 See 2:38; 3:19; 5:31; 10:43; 26:18.) 66 Consult Theodor Zahn, Die Apostelgeschichte des Lucas, Kommentar zum Neuen Testament series, 2 vols. (Leipzig: Deichert, 1921), vol. 1, p. 447; Lake and Cadbury, Beginnings, vol. 4, p. 157.) 67 Grosheide, Handelingen der Apostelen, vol. 1, pp. 437 38; Zahn, Apostelgeschichte des Lucas, vol. 1, pp. 447 48.) 68 Bauer, p. 124.) 69 Metzger, Textual Commentary, p. 414.) 70 Robertson, Grammar, p. 748.) 71 Metzger, Textual Commentary, p. 415.) 72 Robertson, Grammar, p. 597.) RSV Revised Standard Version) NKJV New King James Version) KJV King James Version (= Authorized Version)) 73 The better Greek witnesses have the shorter reading for the first clause and omit the subject the Gentiles in the second clause. See also Metzger, Textual Commentary, pp. 416 17.) 74 Compare 16:14; 17:4, 17; 18:7; and see 2:11; 6:5. For a detailed discussion, see Kirsopp Lake, Proselytes and God-fearers, Beginnings, vol. 5, pp. 74 96.) 75 Guthrie, New Testament Theology, p. 106. See also Rackham, Acts, p. 220.) 76 See, e.g., KJV, NKJV, RSV, NEB, NASB, NAB, JB, MLB.) 77 Rackham, Acts, p. 220.) 78 Arthur L.

Farstad and Zane C. Hodges, The Greek New Testament According to the Majority Text (Nashville: Nelson, 1982), p. 420.) 79 Robertson, Grammar, pp. 509 10.) 80 See 2:29; 4:13, 29, 31; 9:27, 28; 13:46; 14:3; 18:26; 19:8; 26:26; 28:31.) 81 Calvin, Acts of the Apostles, vol. 1, p. 391.) 82 Consult Edward J. Young, The Book of Isaiah, New International Commentary on the Old Testament series, 3 vols. (Grand Rapids: Eerdmans, 1972), vol. 3, p. 276. Refer to Pierre Grelot, Note sur Actes, XIII, 47, RB 88 (1981): 368 72.) 83 Guthrie, New Testament Theology, p. 618. Consult Calvin, Acts of the Apostles, vol. 1, p. 393; and see Lake and Cadbury, Beginnings, vol. 4, p. 160.) 84 Ramsay thinks that the missionaries stayed in Pisidian Antioch at least two to six months. As the administrative center of that region, Antioch attracted people from other cities; the result was that the gospel was disseminated in south-central Asia Minor.

St. Paul the Traveller, p. 105.) 85 Josephus reports that in Damascus the Gentile women, with few exceptions, had all become converts to the Jewish religion. War 2.20.2 [560]. See also Max Wilcox, The God-Fearers in Acts A Reconsideration, JSNT 13 (1981): 102 22.) 1 1 2 8 0 “tw://bible.?id=40.10.14|AUTODETECT|” 86 The expression to shake the dust off one s feet occurs five times in the New Testament: ) 7 1 -1 9 0 “tw://bible.?id=40.10.14|AUTODETECT|” Matt. 10:14) 1 1 -1 9 0 “tw://bible.?id=41.6.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.6.11|AUTODETECT|” Mark 6:11) 1 1 -1 9 0 “tw://bible.?id=42.9.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.9.5|AUTODETECT|” Luke 9:5) 1 1 -1 9 0 “tw://bible.?id=42.10.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.10.11|AUTODETECT|” 10:11) 1 1 -1 9 0 “tw://bible.?id=44.13.51|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.13.51|AUTODETECT|” Acts 13:51) 1 1 -1 9 0 0 .) 1 5 2 8 0 0 87 Consult M. F. Unger, Archaeology and Paul s Visit to Iconium, Lystra, and Derbe, BS 118 (1961): 107 12.) 88 Donald A. Hagner, Iconium, ISBE, vol. 2, p. 792.) 89 Blass and Debrunner, Greek Grammar, #420.3.) 90 Robertson, Grammar, p. 810.) 91 H. E. Dana and Julius R. Mantey, A Manual Grammar of the Greek New Testament (1927; New York: Macmillan, 1967), p. 190.)

New Testament Commentary (Baker)

William Hendriksen (1900–1982) was a Dutch-American Reformed theologian and professor at Calvin Theological Seminary. His New Testament Commentary series, later completed by Simon J. Kistemaker, covers the entire New Testament and is one of the most highly regarded Reformed commentary sets of the …

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Old Testament

New Testament

MAT MRK LUK JHN ACT ROM 1CO 2CO GAL EPH PHP COL 1TH 2TH 1TI 2TI TIT PHM HEB JAS 1PE 2PE 1JN 2JN 3JN JUD REV

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