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Acts Chapter
Thirteen
Acts 13
We come now to the beginning of the direct history of the
work
new in some important respects
that is
connected with Paul's mission by
the immediate intervention of the Holy Ghost. It is not now Christ upon earth
who by His personal authority sends forth the twelve
afterwards endowed with
the power of the Holy Ghost from on high to announce His exaltation to heaven
and His return
and to gather under the standard of the cross those who should
believe in Him. Paul has seen Christ in glory
and therefore has united himself
to the assembly already gathered. But here there is no Christ personally
present to send him forth as the witness of His presence on earth
or of His
rejection as One whom Paul had known in earth. The Holy Ghost Himself sends
him
not from Jerusalem
but from a Greek city
in which in free and sovereign
power He had converted and gathered together some Gentiles
doubtless some Jews
likewise
but forming an assembly whose existence was first marked by the fact
that the gospel had been preached to the Greeks.
In chapter 13 we find ourselves again in the assembly at Antioch
and
in [1] action of the Spirit of God. Certain prophets
are there
Saul among them. They fasted and were occupied with the service of
the Lord. The Holy Ghost commands them to separate unto Him Barnabas and Saul
for the work to which He had called them Such was the source of the ministry of
these two. Assuredly it bore testimony to Him in whom they had believed
and
whom Saul
at least
had seen
and it was under His authority they acted; but
the positive and obvious source of their mission was the Holy Ghost. It was the
Holy Ghost who called them to the work. They were sent forth (v. 4) by Him-an
all-important principle as to the Lord's ways upon earth. We come out from
Jerusalem
from Judaism
from the jurisdiction of the apostles nominated by the
Lord while He was on earth. Christ is no longer known after the flesh
as Saul
(when become Paul) expresses it. They have to strive against the Judaic
spirit-to shew consideration for it as far as it is sincere; but the sources of
their work are not now in connection with the system which that work no longer
knows as a starting-point. A glorious Christ in heaven
who owns the disciples
as members of His body as Himself on high-a mission from the Holy Ghost on
earth which only knows His energy as the source of action and authority
(bearing testimony of course to Christ)-this is the work which now opens
and
which is committed to Barnabas and Saul. Barnabas
it is true
forms a link
between the two. He was himself a Hellenist of Cyprus; it was he who presented
Saul to the apostles after his conversion near Damascus. Barnabas had more
largeness of heart-was more open to the testimonies of divine grace-than even
the apostles and the others who had been nurtured in a strict Judaism; for God
in His grace provides for everything. There is always a Barnabas
as well as a
Nicodemus
a Joseph
and even a Gamaliel
whenever needed. The actings of God
in this respect are remarkable in all this history. Would that we only trusted
more entirely
while by the Spirit doing His will
to Him who disposes all
things!
Nevertheless even this link is soon broken. It was still
in connection with the "old cloth
" the "old bottles";
blessed as the man himself was
to whom the Holy Ghost rendered so fine a
testimony
and in whom we see an exquisite character. He determined to take his
kinsman also (see Col. 4:10)
Mark. Mark returns to Jerusalem almost from the
beginning of the work of evangelisation in the Gentile regions; and Saul
continues his work with such instruments as God formed under his hand
or a
Silas who chose to remain at Antioch when (the particular service which had
been committed to him at Jerusalem being ended) he might naturally have
returned thither with Judas.
Sent forth thus by the Holy Ghost
Barnabas and Saul
with John Mark as their ministering servant
go away to Seleucia
then to
Cyprus; and being at Salamis
a town in that island
they preach the word of
God in the synagogues of the Jews. Whatever therefore might be the energy of
the Holy Ghost
He acts in connection with the counsels and the promises of
God
and that with perfect patience. To the end of his life
notwithstanding
the opposition of the Jews
vexatious and implacable as it might be
the
apostle continues-as the ways and counsels of God in Christ had commanded-to
the Jews first
and then to the Gentiles. Once brought in where truth and grace
were fully revealed in God's assembly
there was no difference between Jew and
Gentile. God is one in His character and fully revealed
and the veil rent; sin
is one in its character and is opposed to God; the foundation of truth changes
not
and the oneness of the assembly is connected with the height of grace in
God and comes down to the deep totality of sin
in respect of which that grace
has displayed itself. But
with regard to the ways of God upon earth
the Jews had
the first place
and the Spirit
who is above all
can therefore act in full
liberty in recognising all the ways of God's sovereignty; even as Christ
who
made Himself a servant in grace
submitted to them all
and now
being exalted
on high
unites all these various ways and dispensations in Himself as head and
centre of a glory to which the Holy Ghost bears witness
in order to accomplish
it here below
as far as may be
by grace.
This does not prevent his giving a distinct and positive
judgment as to the condition of the Jews when the occasion requires it.
Even here
at the commencement of his ministry
the two things are
presented together. We have already noticed that he begins with the Jews.
Having traversed the island
he arrives at the seat of government. There the
proconsul
a prudent and thoughtful man
asks to hear the gospel. Beset already
by a false prophet (who took advantage of the felt need of a soul which
while
ignorant
was earnestly desirous of something that could fill up the void it
experienced in the nothingness of pagan ceremonies
and in its disgusting
immorality)
he sends for Barnabas and Saul. Elymas withstands them. This was
natural. He would lose his influence with the governor if the latter received
the truth that Paul preached Now Elymas was a Jew. Saul (who is henceforth
named Paul) filled with the Holy Ghost
pronounces on him the sentence
on
God's part
of temporary blindness
executed at the moment by the mighty hand
of God. The proconsul
struck with the power that accompanied his word
submits
to the gospel of God.
I do not doubt that in this wretched Bar-jesus we see a
picture of the Jews at the present time
smitten with blindness for a season
because jealous of the influence of the gospel. In order to fill up the measure
of their iniquity
they withstood its being preached to the Gentiles. Their
condition is judged: their history given in the mission of Paul. [2] Opposed to grace
and seeking to destroy its
effect upon the Gentiles
they have been smitten with blindness-nevertheless
only for a season.
Departing from Paphos
they go into Asia Minor; and now
Paul definitively takes his place in the eyes of the historian of the Spirit.
His whole company are only those who were with Paul
an expression in Greek
which makes Paul everything (Paul's company Lit. "those around
Paul"). When they reached Perga
John Mark leaves them to return to
Jerusalem-a milder and more moderate form of the Judaic influence
but shewing
that
wherever it exercised itself
if it did not produce opposition
it at
least took away the vigour needful for the work of God as it was now unfolding
among the Gentiles. Barnabas however goes farther
and still continues with
Paul in the work. The latter
when they were come to Antioch
[3] again begins first with the Jews. He goes on
the sabbath day into the synagogue
and
on the invitation of the ruler
proclaims Jesus
rejected by the Jews at Jerusalem and crucified
but by the
power of God raised up again
and through whom they might be justified from all
things
from which they could not be justified by the law of Moses. Here the testimony
of Paul is very like that of Peter
and is very particularly allied to the
beginning of the Epistle to the Hebrews
with regard to the character of the
testimony: verse 33 is quite Peter's testimony in Acts 3. In verse 31 he sets
the twelve distinctly in the place of testimony to Israel
as those who had
personally accompanied the Lord
and who had seen Him after His resurrection.
"They are
" he says
"his witnesses unto the people." But
Paul's testimony (which
as to the fulfilment of the promises by the coming of
Christ
and the mercies of David made sure in His resurrection
returns into
the order of Peter's preaching) departs from it in an important point. He says
nothing of God's having made Jesus both Lord and Christ. He announces that the
remission of sins is proclaimed in His name
exhorting his hearers not to
neglect this great salvation. [4] [5] and
Barnabas in consequence of this announcement
and are exhorted by them to
continue in the grace which had been proclaimed to them. The mass of the people
come together the following sabbath to hear the word of God; the Gentiles having
besought that this gospel of grace might be preached to them again. Their souls
had found more truth in the doctrine of the one only God
acknowledged by the
Jews
than in the senseless worship of the Pagans
which
to an awakened and
unsatisfied mind
no longer presented any food that could appease it-a mind
that was too active to allow the imagination to amuse itself with ceremonies
which had no charms but for ignorance
which could be captivated by the
pageantry of festivals
to which it was accustomed
and which gratified the
religious element of the flesh. Still
the coldly acknowledged doctrine of one
only true God
although it set the mind free from all that shocked it in the
senseless and immoral mythology of Paganism
did not at all feed the soul as
did the powerful testimony of a God acting in grace
borne by the Holy Ghost
through the mouth of messengers whom He had sent-a testimony which
while
faithful to the promises made to the Jews
yet addressed itself as a "word
of salvation" (v. 26) to all those who feared God. But the Jews
jealous
of the effect of the gospel which thus met the soul's need in a way that their
system could not
withstand Paul and blaspheme the doctrine of Christ. Paul
therefore and Barnabas turn boldly to the Gentiles.
It was a decisive and important moment. These two
messengers of the Holy Ghost quote the testimony of the Old Testament with
regard to God's purpose towards the Gentiles
of whom Christ was to be the
light-a purpose which they accomplished according to the intelligence in it
that the Spirit gave them
and by His power. The passage is in Isaiah (chap.
49)
where the opposition of Israel
that made the testimony of Christ useless
to themselves
gave God occasion to declare that this work was but a small thing
and that Christ should be a light to the Gentiles
and great even to the ends
of the earth.
We shall do well to observe this last circumstance
the
energy in action imparted by spiritual intelligence
and the way in which
prophetic declarations turn into light and authority for action
when the
Spirit of God gives the true practical meaning-the application. Another might
not perhaps understand it; but the spiritual man has a full guarantee for his
own conscience in the word which he has understood. He leaves the rest to God.
The Gentiles rejoice at the testimony
and the election
believe. The word spreads through all the region. The Jews now shew themselves
in their true character of enemies to the Lord and to His truth. With regard to
them Paul and Barnabas shake off the dust of their feet against them. The
disciples
whatever might be their difficulties
are no hindrance to this. The
position here taken by the Jews-which
moreover
we find everywhere-makes us
understand what a source of grief and pain they must have been to the apostles.
[1] The
acting of the Spirit is always independent; but here I mean to express that it
was outside the authority of the apostles. This authority is not the source of
that which is done; nor does that which is done refer itself to it.
[2] I do
not know if the change of name pointed out on this occasion-the meaning of
which has excited the curiosity of etymologists-is not simply an alteration by
which its Jewish form was lost
in order to assume a Roman or Gentile aspect.
[3] In
Pisidia.
[4]
Both
as we have seen
follow (in the main) the commission in Luke 24.
[5] Here
Paul is placed before Barnabas; in the former chapter
Barnabas has the first
place.
── John Darby《Synopsis of Acts》
Acts 13
Chapter Contents
The mission of Paul and Barnabas. (1-3) Elymas the
sorcerer. (4-13) Paul's discourse at Antioch. (14-41) He preaches to the
Gentiles
and is persecuted by the Jews. (42-52)
Commentary on Acts 13:1-3
(Read Acts 13:1-3)
What an assemblage was here! In these names we see that
the Lord raises up instruments for his work
from various places and stations
in life; and zeal for his glory induces men to give up flattering connexions
and prospects to promote his cause. It is by the Spirit of Christ that his
ministers are made both able and willing for his service
and taken from other
cares that would hinder in it. Christ's ministers are to be employed in
Christ's work
and
under the Spirit's guidance
to act for the glory of God
the Father. They are separated to take pains
and not to take state. A blessing
upon Barnabas and Saul in their present undertaking was sought for
and that they
might be filled with the Holy Ghost in their work. Whatever means are used
or
rules observed
the Holy Ghost alone can fit ministers for their important
work
and call them to it.
Commentary on Acts 13:4-13
(Read Acts 13:4-13)
Satan is in a special manner busy with great men and men
in power
to keep them from being religious
for their example will influence
many. Saul is here for the first time called Paul
and never after Saul. Saul
was his name as he was a Hebrew; Paul was his name as he was a citizen of Rome.
Under the direct influence of the Holy Ghost
he gave Elymas his true
character
but not in passion. A fulness of deceit and mischief together
make
a man indeed a child of the devil. And those who are enemies to the doctrine of
Jesus
are enemies to all righteousness; for in it all righteousness is
fulfilled. The ways of the Lord Jesus are the only right ways to heaven and
happiness. There are many who not only wander from these ways themselves
but
set others against these ways. They commonly are so hardened
that they will
not cease to do evil. The proconsul was astonished at the force of the doctrine
upon his own heart and conscience
and at the power of God by which it was
confirmed. The doctrine of Christ astonishes; and the more we know of it
the
more reason we shall see to wonder at it. Those who put their hand to the
plough and look back
are not fit for the kingdom of God. Those who are not
prepared to face opposition
and to endure hardship
are not fitted for the
work of the ministry.
Commentary on Acts 13:14-31
(Read Acts 13:14-31)
When we come together to worship God
we must do it
not
only by prayer and praise
but by the reading and hearing of the word of God.
The bare reading of the Scriptures in public assemblies is not enough; they
should be expounded
and the people exhorted out of them. This is helping
people in doing that which is necessary to make the word profitable
to apply
it to themselves. Every thing is touched upon in this sermon
which might best
prevail with Jews to receive and embrace Christ as the promised Messiah. And
every view
however short or faint
of the Lord's dealings with his church
reminds us of his mercy and long-suffering
and of man's ingratitude and
perverseness. Paul passes from David to the Son of David
and shows that this
Jesus is his promised Seed; a Saviour to do that for them
which the judges of
old could not do
to save them from their sins
their worst enemies. When the
apostles preached Christ as the Saviour
they were so far from concealing his
death
that they always preached Christ crucified. Our complete separation from
sin
is represented by our being buried with Christ. But he rose again from the
dead
and saw no corruption: this was the great truth to be preached.
Commentary on Acts 13:32-37
(Read Acts 13:32-37)
The resurrection of Christ was the great proof of his
being the Son of God. It was not possible he should be held by death
because
he was the Son of God
and therefore had life in himself
which he could not
lay down but with a design to take it again. The sure mercies of David are that
everlasting life
of which the resurrection was a sure pledge; and the
blessings of redemption in Christ are a certain earnest
even in this world.
David was a great blessing to the age wherein he lived. We were not born for
ourselves
but there are those living around us
to whom we must study to be
serviceable. Yet here is the difference; Christ was to serve all generations.
May we look to Him who is declared to be the Son of God by his resurrection
from the dead
that by faith in him we may walk with God
and serve our
generation according to his will; and when death comes
may we fall asleep in
him
with a joyful hope of a blessed resurrection.
Commentary on Acts 13:38-41
(Read Acts 13:38-41)
Let all that hear the gospel of Christ
know these two
things: 1. That through this Man
who died and rose again
is preached unto you
the forgiveness of sins. Your sins
though many and great
may be forgiven
and
they may be so without any injury to God's honour. 2. It is by Christ only that
those who believe in him
and none else
are justified from all things; from
all the guilt and stain of sin
from which they could not be justified by the
law of Moses. The great concern of convinced sinners is
to be justified
to be
acquitted from all their guilt
and accepted as righteous in God's sight
for
if any is left charged upon the sinner
he is undone. By Jesus Christ we obtain
a complete justification; for by him a complete atonement was made for sin. We
are justified
not only by him as our Judge but by him as the Lord our
Righteousness. What the law could not do for us
in that it was weak
the
gospel of Christ does. This is the most needful blessing
bringing in every other.
The threatenings are warnings; what we are told will come upon impenitent
sinners
is designed to awaken us to beware lest it come upon us. It ruins
many
that they despise religion. Those that will not wonder and be saved
shall wonder and perish.
Commentary on Acts 13:42-52
(Read Acts 13:42-52)
The Jews opposed the doctrine the apostles preached; and
when they could find no objection
they blasphemed Christ and his gospel. Commonly
those who begin with contradicting
end with blaspheming. But when adversaries
of Christ's cause are daring
its advocates should be the bolder. And while
many judge themselves unworthy of eternal life
others
who appear less likely
desire to hear more of the glad tidings of salvation. This is according to what
was foretold in the Old Testament. What light
what power
what a treasure does
this gospel bring with it! How excellent are its truths
its precepts
its
promises! Those came to Christ whom the Father drew
and to whom the Spirit
made the gospel call effectual
Romans 8:30. As many as were disposed to eternal
life
as many as had concern about their eternal state
and aimed to make sure
of eternal life
believed in Christ
in whom God has treasured up that life
and who is the only Way to it; and it was the grace of God that wrought it in
them. It is good to see honourable women devout; the less they have to do in
the world
the more they should do for their own souls
and the souls of
others: but it is sad
when
under colour of devotion to God
they try to show
hatred to Christ. And the more we relish the comforts and encouragements we
meet with in the power of godliness
and the fuller our hearts are of them
the
better prepared we are to face difficulties in the profession of godliness.
── Matthew Henry《Concise Commentary on Acts》
Acts 13
Verse 2
[2] As
they ministered to the Lord
and fasted
the Holy Ghost said
Separate me
Barnabas and Saul for the work whereunto I have called them.
Separate me Barnabas and Saul for the work to
which I have called them — This was not ordaining them. St. Paul was
ordained long before
and that not of men
neither by man: it was only inducting
him to the province for which our Lord had appointed him from the beginning
and which was now revealed to the prophets and teachers. In consequence of this
they fasted
prayed
and laid their hands on them
a rite which was used not in
ordination only
but in blessing
and on many other occasions.
Verse 3
[3] And when they had fasted and prayed
and laid their hands on them
they
sent them away.
Then having fasted —
Again. Thus they did also
Acts 14:23.
Verse 5
[5] And
when they were at Salamis
they preached the word of God in the synagogues of
the Jews: and they had also John to their minister.
In the synagogues —
Using all opportunities that offered.
Verse 6
[6] And
when they had gone through the isle unto Paphos
they found a certain sorcerer
a false prophet
a Jew
whose name was Barjesus:
Paphos was on the western
Salamis on the
eastern part of the island.
Verse 7
[7] Which was with the deputy of the country
Sergius Paulus
a prudent man;
who called for Barnabas and Saul
and desired to hear the word of God.
The proconsul —
The Roman governor of Cyprus
a prudent man - And therefore not overswayed by
Elymas
but desirous to inquire farther.
Verse 9
[9] Then
Saul
(who also is called Paul
) filled with the Holy Ghost
set his eyes on
him
Then Saul
who was also called Paul — It is not improbable
that coming now among the Romans
they would
naturally adapt his name to their own language
and so called him Paul instead
of Saul. Perhaps the family of the proconsul might be the first who addressed
to or spoke of him by this name. And from this time
being the apostle of the
Gentiles
he himself used the name which was more familiar to them.
Verse 10
[10] And
said
O full of all subtilty and all mischief
thou child of the devil
thou
enemy of all righteousness
wilt thou not cease to pervert the right ways of
the Lord?
O full of all guile — As
a false prophet
and all mischief - As a magician.
Thou son of the devil — A title well suited to a magician; and one who not only was himself
unrighteous
but laboured to keep others from all goodness.
Wilt thou not cease to pervert the right ways
of the Lord? — Even now thou hast heard the truth of the
Gospel.
Verse 11
[11] And
now
behold
the hand of the Lord is upon thee
and thou shalt be blind
not
seeing the sun for a season. And immediately there fell on him a mist and a
darkness; and he went about seeking some to lead him by the hand.
And immediately a mist — Or dimness within
and darkness without
fell upon him.
Verse 12
[12] Then
the deputy
when he saw what was done
believed
being astonished at the
doctrine of the Lord.
Being astonished at the doctrine of the Lord — Confirmed by such a miracle.
Verse 13
[13] Now
when Paul and his company loosed from Paphos
they came to Perga in Pamphylia:
and John departing from them returned to Jerusalem.
John withdrawing from them returned — Tired with the fatigue
or shrinking from danger.
Verse 14
[14] But
when they departed from Perga
they came to Antioch in Pisidia
and went into
the synagogue on the sabbath day
and sat down.
Antioch in Pisidia —
Different from the Antioch mentioned Acts 13:1.
Verse 15
[15] And
after the reading of the law and the prophets the rulers of the synagogue sent
unto them
saying
Ye men and brethren
if ye have any word of exhortation for
the people
say on.
And after the reading of the law and the
prophets
the chief of the synagogue sent to them —
The law was read over once every year
a portion of it every Sabbath: to which
was added a lesson taken out of the prophets. After this was over
any one
might speak to the people
on any subject he thought convenient. Yet it was a
circumstance of decency which Paul and Barnabas would hardly omit
to acquaint
the rulers with their desire of doing it: probably by some message before the
service began.
Verse 16
[16] Then
Paul stood up
and beckoning with his hand said
Men of Israel
and ye that
fear God
give audience.
Ye that fear God —
Whether proselytes or heathens.
Verse 17
[17] The
God of this people of Israel chose our fathers
and exalted the people when
they dwelt as strangers in the land of Egypt
and with an high arm brought he
them out of it.
The God — By
such a commemoration of God's favours to their fathers
at once their minds
were conciliated to the speaker
they were convinced of their duty to God
and
invited to believe his promise
and the accomplishment of it. The six verses
Acts 13:17-22
contain the whole sum of the Old
Testament.
Of this people —
Paul here chiefly addresses himself to those whom he styles
Ye that fear God:
he speaks of Israel first; and Acts 13:26
speaks more directly to the
Israelites themselves.
Chose —
And this exalted the people; not any merit or goodness of their own
Ezekiel 20:5.
Our fathers —
Abraham and his posterity. Isaiah 1:2.
Verse 18
[18] And
about the time of forty years suffered he their manners in the wilderness.
Verse 19
[19] And
when he had destroyed seven nations in the land of Chanaan
he divided their
land to them by lot.
Seven nations —
Enumerated Deuteronomy 7:1; about four hundred and fifty
years - That is
from the choice of the fathers to the dividing of the land; it
was about four hundred and fifty years.
Verse 21
[21] And
afterward they desired a king: and God gave unto them Saul the son of Cis
a
man of the tribe of Benjamin
by the space of forty years.
He gave them Saul forty years — Including the time wherein Samuel judged Israel.
Verse 22
[22] And
when he had removed him
he raised up unto them David to be their king; to whom
also he gave testimony
and said
I have found David the son of Jesse
a man
after mine own heart
which shall fulfil all my will.
Having removed him —
Hence they might understand that the dispensations of God admit of various changes.
I have found David
a man after my own heart — This expression is to be taken in a limited sense. David was such at
that time
but not at all times. And he was so
in that respect
as he
performed all God's will
in the particulars there mentioned: But he was not a
man after God's own heart
in other respects
wherein he performed his own
will. In the matter of Uriah
for instance
he was as far from being a man
after God's own heart as Saul himself was. It is therefore a very gross
as
well as dangerous mistake
to suppose this is the character of David in every
part of his behaviour. We must beware of this
unless we would recommend
adultery and murder as things after God's own heart. 1 Samuel 16:12
13.
Verse 24
[24] When
John had first preached before his coming the baptism of repentance to all the
people of Israel.
John having first preached — He mentions this
as a thing already known to them. And so doubtless it
was. For it gave so loud an alarm to the whole Jewish nation
as could not but
be heard of in foreign countries
at least as remote as Pisidia.
Verse 25
[25] And
as John fulfilled his course
he said
Whom think ye that I am? I am not he.
But
behold
there cometh one after me
whose shoes of his feet I am not worthy
to loose.
His course —
His work was quickly finished
and might therefore well be termed a course or
race. Luke 3:16.
Verse 27
[27] For
they that dwell at Jerusalem
and their rulers
because they knew him not
nor
yet the voices of the prophets which are read every sabbath day
they have
fulfilled them in condemning him.
For they that dwell at Jerusalem
and their
rulers — He here anticipates a strong objection
"Why did not they at Jerusalem
and especially their rulers
believe?" They know not him
because they understood not those very
prophets whom they read or heard continually. Their very condemning him
innocent as he was
proves that they understood not the prophecies concerning
him.
Verse 29
[29] And
when they had fulfilled all that was written of him
they took him down from
the tree
and laid him in a sepulchre.
They fulfilled all things that were written
of him — So far could they go
but no farther.
Verse 31
[31] And
he was seen many days of them which came up with him from Galilee to Jerusalem
who are his witnesses unto the people.
He was seen many days by them who came up
with him from Galilee to Jerusalem — This last journey
both presupposes all the rest
and was the most important of all.
Verse 33
[33] God
hath fulfilled the same unto us their children
in that he hath raised up Jesus
again; as it is also written in the second psalm
Thou art my Son
this day
have I begotten thee.
Thou art my Son
this day have I begotten
thee — It is true
he was the Son of God from
eternity. The meaning therefore is
I have this day declared thee to be my Son.
As St. Paul elsewhere
declared to be the Son of God with power
by the
resurrection from the dead
Romans 1:4. And it is with peculiar propriety
and beauty that God is said to have begotten him
on the day when he raised him
from the dead
as he seemed then to be born out of the earth anew. Psalms 2:7.
Verse 34
[34] And
as concerning that he raised him up from the dead
now no more to return to
corruption
he said on this wise
I will give you the sure mercies of David.
No more to return to corruption — That is
to die no more.
I will give you the sure mercies of David — The blessings promised to David in Christ. These are sure
certain
firm
solid
to every true believer in him. And hence the resurrection of
Christ necessarily follows; for without this
those blessings could not be
given. Isaiah 55:3.
Verse 35
[35]
Wherefore he saith also in another psalm
Thou shalt not suffer thine Holy One
to see corruption.
He saith —
David in the name of the Messiah. Psalms 16:10.
Verse 36
[36] For
David
after he had served his own generation by the will of God
fell on
sleep
and was laid unto his fathers
and saw corruption:
David
having served the will of God in his
generation
fell asleep — So his service extended not itself beyond
the bounds of the common age of man: but the service of the Messiah to all
generations
as his kingdom to all ages.
Served the will of God — Why art thou here thou who art yet in the world? Is it not that thou
also mayest serve the will of God? Art thou serving it now? Doing all his will?
And was added to his fathers - Not only in body. This expression refers to the
soul also
and supposes the immortality of it.
Verse 39
[39] And
by him all that believe are justified from all things
from which ye could not
be justified by the law of Moses.
Every one that believeth is justified from
all things — Has the actual forgiveness of all his
sins
at the very time of his believing; from which ye could not be justified -
Not only ye cannot now; but ye never could. For it afforded no expiation for
presumptuous sins.
By the law of Moses —
The whole Mosaic institution! The division of the law into moral and ceremonial
was not so common among the Jews
as it is among us. Nor does the apostle here
consider it at all: but Moses and Christ are opposed to each other.
Verse 40
[40]
Beware therefore
lest that come upon you
which is spoken of in the prophets;
Beware — A
weighty and seasonable admonition. No reproof is as yet added to it.
Verse 41
[41]
Behold
ye despisers
and wonder
and perish: for I work a work in your days
a
work which ye shall in no wise believe
though a man declare it unto you.
I work a work which ye will in nowise believe — This was originally spoken to those
who would not believe that God
would ever deliver them from the power of the Chaldeans. But it is applicable
to any who will not believe the promises
or the works of God. Habakkuk 1:5.
Verse 42
[42] And
when the Jews were gone out of the synagogue
the Gentiles besought that these
words might be preached to them the next sabbath.
When the Jews were going out — Probably many of them
not bearing to hear him
went out before he had
done.
The Sabbath between — So
the Jews call to this day the Sabbath between the first day of the month Tisri
(on which the civil year begins) and the tenth of the same month
which is the
solemn day of expiation.
Verse 43
[43] Now
when the congregation was broken up
many of the Jews and religious proselytes
followed Paul and Barnabas: who
speaking to them
persuaded them to continue
in the grace of God.
Who speaking to them — More familiarly
persuaded them to continue - For trials were at hand
in the grace of God - That is
to adhere to the Gospel or Christian faith.
Verse 46
[46] Then
Paul and Barnabas waxed bold
and said
It was necessary that the word of God
should first have been spoken to you: but seeing ye put it from you
and judge
yourselves unworthy of everlasting life
lo
we turn to the Gentiles.
Then Paul and Barnabas speaking boldly
said — Those who hinder others must be publicly reproved.
It was necessary —
Though ye are not worthy: he shows that he had not preached to them
from any
confidence of their believing
but seeing ye judge yourselves unworthy of
eternal life - They indeed judged none but themselves worthy of it. Yet their
rejecting of the Gospel was the same as saying
"We are unworthy of
eternal life." Behold! - A thing now present! An astonishing revolution!
We turn to the Gentiles - Not that they left off preaching to the Jews in other
places. But they now determined to lose no more time at Antioch on their
ungrateful countrymen
but to employ themselves wholly in doing what they could
for the conversion of the Gentiles there.
Verse 47
[47] For
so hath the Lord commanded us
saying
I have set thee to be a light of the
Gentiles
that thou shouldest be for salvation unto the ends of the earth.
For so hath the Lord commanded us — By sending us forth
and giving us an opportunity of fulfilling what he
had foretold.
I have set thee —
The Father speaks to Christ. Isaiah 49:6.
Verse 48
[48] And
when the Gentiles heard this
they were glad
and glorified the word of the
Lord: and as many as were ordained to eternal life believed.
As many as were ordained to eternal life — St. Luke does not say fore-ordained. He is not speaking of what was done
from eternity
but of what was then done
through the preaching of the Gospel.
He is describing that ordination
and that only
which was at the very time of
hearing it. During this sermon those believed
says the apostle
to whom God
then gave power to believe. It is as if he had said
"They believed
whose
hearts the Lord opened;" as he expresses it in a clearly parallel place
speaking of the same kind of ordination
Acts 16:14
etc. It is observable
the original
word is not once used in Scripture to express eternal predestination of any
kind. The sum is
all those and those only
who were now ordained
now
believed. Not that God rejected the rest: it was his will that they also should
have been saved: but they thrust salvation from them. Nor were they who then
believed constrained to believe. But grace was then first copiously offered
them. And they did not thrust it away
so that a great multitude even of
Gentiles were converted. In a word
the expression properly implies
a present
operation of Divine grace working faith in the hearers.
── John Wesley《Explanatory Notes on
Acts》
Chapter 13. Sent Off Abroad
Following God's
Purpose
Serve in His Life
I. Sent from
Antioch
II. Paul's
First Sermon
III. Disciples
Filled with Joy
── Chih-Hsin Chang《An Outline of The New Testament》