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Act_13:13-52
The journey through Pamphylia to Antioch; and Paul’s missionary address in that city
Act_13:13-41
26[Ye] Men and brethren, children [sons] of the stock [race] of Abraham, and who soever among you feareth God, to you is the word of this salvation sent. 27For they that dwell at [the inhabitants of] 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 [rulers did not recognize him, and by their sentence, fulfilled the voices of the prophets which are read every sabbath]. 28And though they found no cause of death in him [And without finding in him any guilt worthy of death], yet desired they Pilate that he should be slain [desired of Pilate that he might be executed]. 29And when they had fulfilled all that was written of him, they took him down from the tree [wood], and laid him in a sepulchre [grave]. 30But God [has] raised him from the dead: 31And he was seen [appeared] many days of [to] them which [who] came up with him from Galilee to Jerusalem, who are [now] his witnesses unto the people. 32And we declare unto you glad tidings, how that the [you the tidings of the] promise which was made unto the [our] fathers, 33[That] God hath fulfilled the same unto us their children, in that he hath raised up Jesus again [om. again]; as it is also written in the second [first] psalm, Thou art my Son, this day [to-day] have I begotten thee. 34And as concerning that [But thereof, that] he raised him up from the dead, now no more to return to corruption, he said on this wise [thus], I will give you the sure mercies [the faithful holy things] of David. 35Wherefore he saith also in another psalm [place], Thou shalt [wilt] not suffer thine Holy One to see corruption. 36For David, after he had served his own generation by the will of God [after he had, in his time, served the counsel of God], fell on sleep [fell asleep], and was laid unto his fathers, and saw corruption: 37But he, whom God raised again, saw no [raised, did not see] corruption. 38Be it known unto you therefore, [ye] men and brethren, that through this man [this one] is preached unto you the forgiveness of sins: 39And by [that in] him all that believe are [everyone that believeth is] justified from all things, from which [wherein] ye could not be justified by [in] the law of Moses. 40Beware [See to it] therefore, lest that come upon you, which is spoken of [said] in the prophets; 41Behold, ye despisers, and wonder, and perish: for I work [do] a work in your days, a work which ye shall in no wise [ye could not] believe, though a man [if any one should] declare it unto you.
Act_13:14-15. a. But when they, etc.—Paul and Barnabas proceeded alone to the interior of the country, on leaving Perga, and came to the populous city of Antioch, about one hundred and fifteen miles distant from the former, in a northerly direction. It was situated in the central region of Asia Minor, and, according as dynastic races and their respective territories underwent changes, belonged, at one time to Phrygia, at another, to Pamphylia, and, again, to Pisidia. The designation here employed, Ἀíô . ôῆò Ðéóéäßáò , assumes, in Strabo (XII. 12), the form: Ἀíô . ἡ ðñὸò ôῇ Ðéóéäßᾳ . Luke describes with great fulness the labors and experiences of the missionaries in this city.
b. Went into the synagogue on the sabbath day.—Here, too, as in the island of Cyprus, they met with many Israelites, who also possessed a synagogue in the city. Paul and Barnabas visited it on the sabbath, and listened to the customary reading of a section of the Torah or Law (Paraschah), and of one of the Prophets (Haphtarah); they were then requested by the rulers of the synagogue (the øàùׁ äַëְּðֶñֶú , together with the elders, as assessors) to speak, in case that they had a discourse or exhortation in their mind ( ἐí ὑìῖí ). Wetstein and Kuinoel suppose that the two men were requested to speak, in consequence of having taken their places on the seat occupied by the rabbins ( ἐêÜèéóáí ). But this latter word certainly does not involve such a sense; it simply implies that they seated themselves in order to listen. As this incident, however, scarcely occurred as early as the first day of their abode in the city, it is probable that they had previously shown themselves, in many private conversations, to be men who were well acquainted with religious truth, and learned in the Scriptures, and that the request was addressed to them in consequence of this fact.—As the words ὕøùóåí , ἐôñïöïöüñçóåí , êáôåêëçñïíüìçóåí , which are employed by Paul in his discourse, seldom occur in the Bible (the first in Isai. Acts 1, the second and third in Deut. Acts 1.), Bengel has, by an ingenious combination, drawn the inference, that, on the sabbath in question, precisely these two chapters, which, even now constitute the Paraschah and the Haphtarah of the same sabbath, were read in the synagogue, that is, in the Greek version [LXX.], and that Paul had taken these two sections as the foundation of his discourse. The analogy, however, between the two chapters and the discourse of Paul, is too slight to authorize any conclusion founded on those few words. [The modern Paraschioth and Haphtaroth are of a later date, so that the conjecture of Bengel, to which Kuinoel and Baumgarten assent, is not well supported. See Zunz: Gottesd. Vortr. d. Juden, p. 6; Hupfeld: Stud. u. Krit. 1837. p. 843. (Meyer, and de Wette).—Tr.]
Act_13:16-17. Then Paul stood up.—He commenced to speak, after making a gesture indicating his wish to be heard in silence, and addressed partly the Israelites themselves, and, partly, the numerous proselytes who were also present. Act_13:42-43. In Act_13:26, he again addresses, in addition to the descendants of Abraham, the proselytes before him, that is, Gentiles or pagans who were not yet incorporated by circumcision with the people of Israel, but who had acquired a knowledge of the true God, and learned to worship Him, in common with the Jews.—After a brief but significant review of the history of Israel, from the age of the patriarchs to that of David, the discourse refers to the history of Jesus Christ, and to the doctrine of the forgiveness of sins through Him. The words: ὁ èåüò ôïῦ ëáïῦ ôïýôïõ , referring directly to the Israelites who were present, are very distinctly addressed to such hearers as were not Jews by birth. But the main theme is obviously the following:—God chose the founders of the nation (Abraham, etc.)—the nation is indebted for the position which it held, not to itself, but to God’s free election (to be his peculiar people). [“The leading thought of this introduction of the address (Act_13:17-22), is not the free grace of God (Lechler), which, in that case, would have been prominently mentioned, but, in general, the divine Messianic guidance of the people, previously to the actual appearance of the Messiah.” Meyer: Com. who refers, not to this passage, but to one in an earlier work, viz., Lechler’s Apost. u. Nachap. Zeital. 2d. ed. p. 150. n.—Tr.]. So, too, the exaltation of the people during their sojourn in Egypt ( ὕøùóå ), that is, their increase, until they became a numerous and powerful people, and also their deliverance from Egypt with a high arm, (that is, accomplished by an irresistible, miraculous power,) were operations solely and exclusively of God’s grace. It is not accurate to interpret ὕøùóå as also referring to the glory gained by the deliverance from Egypt (Meyer), since this ὑøïῦí is represented as having occurred during the sojourn in that country, and is distinguished, in the narrative, from the fact that the people were brought out of it. [Meyer fully adopts this view in his last edition, and now interprets ὑøïῦí as referring partly to the increase of the numbers of the people, and partly to the miraculous works wrought through Moses previously to the Exodus.—Tr.]
Act_13:18-19. And about the time of forty years.—The speaker now assigns a prominent position to the truth that the people of Israel were indebted to God, and to Him only, both for the faithful, cherishing, provident, and protecting care enjoyed during forty years in the wilderness (comp. Deu_1:31, “as a man doth bear his son” [see above, note 3. b. appended to the text, Tr.]), and also for the possession of the land of Canaan; for it was God who destroyed or extirpated the seven nations of Canaan (Deu_7:1).
Act_13:20-22. And after that, he gave unto them judges, etc.—Paul proceeds to mention the rulers of the people until David, referring, throughout the whole statement, to the fact that it was God who alike appointed and deposed them at his will. After the seizure and division of the territory, God gave the people judges during a period of about 450 years, until Samuel. The number of years which Paul here assigns to the period of the Judges, is the result of a computation which cannot be reconciled with 1Ki_6:1. We are there informed that there was an interval of 480 years between the Exodus, and the fourth year of Solomon’s reign, which would leave 331 years for the period of the Judges. [This latter number is obtained by deducting from 480, the sum of the following periods, or 149 years, namely “40 years in the wilderness, 25 for the administration of Joshua [Ant. v. 1. 29, not stated in the Old Test.), 40 for Saul’s reign (see Act_13:21), 40 for David’s, and 4 under Solomon (1Ki_6:1).” (Meyer and Hackett).—Tr.]. But Paul’s statement very nearly agrees with that of Josephus (Ant. viii. 3. 1), according to whom 592 years intervened between the Exodus and the building of the temple, leaving 443 years for the period of the Judges [by again deducting the 149 years just mentioned; the difference of 7 years in the two statements of Paul and Josephus is readily explained by ὡò , “about the space of.”—Tr.]. Comp. Meyer: Com. [where the different attempts already made to remove the difficulty, are examined and pronounced to be unsatisfactory, and the following view is expressed, to which Hackett assents: “Paul here conforms to a certain computation which differs entirely from the one recognized in 1Ki_6:1, but which Josephus also has adopted.”—Tr.]. We are therefore obliged to assume that Paul has, in this case, received a chronological system which was generally adopted by the learned Jews of his day.—[ êἀêåῖèåí , and from that time. “This is the only passage in the N. T. in which ἐêåῖ refers to time, but even here time is viewed as an extension of space.” (Meyer).—Tr.]. And from that time, i.e., from the time of Samuel the Judge, the Israelites asked for a king, and it was God who gave them Saul as their king, for 40 years. The words ἔôç ôåóóáñÜê . plainly state the duration of the reign of Saul, and not of that of Samuel and Saul conjoined (Beza, Bengel, and others). The length of the reign of Saul is nowhere specified in the Old Testament; Josephus (Ant. vi. 14. 9) assigns to it 18 years during Samuel’s lifetime, and 22 additional years after the death of the latter, and we have thus another evidence that Paul follows in his chronological statements an extra-biblical tradition.—When he refers to the rejection of Saul and the elevation of David to the throne, he employs expressions (Act_13:22) which give prominence specially to the uncontrolled and free action of God: ìåôáóôÞóáò , he set him aside. This term does not refer to the death of Saul (Meyer), but to his deposition by the sentence of God. The circumstance that his reign actually continued even afterwards, until 40 years were completed (Act_13:21), is not here taken into consideration.—The pronoun ᾦ depends, without doubt, on ìáñôõñÞóáò , and not on åἶðå .—When Paul adduces the divine declaration, he transmutes and fuses together certain words which Samuel had addressed to Saul (1Sa_13:14), and others which had been pronounced in reference to David (Psa_89:20), and the whole appears as a single address of God directed to David. It is the main object of this testimony to show that the sentiments of David were acceptable to God, and that he would certainly obey the divine commands, whatever their nature might be. [Plural, èåëÞìáôÜ , “voluntates, multas, pro negotiorum varietate.” (Bengel).—Tr.]
Act_13:23-25. Of this man’s seed.—After giving this comprehensive view of the history of Israel, and reaching the age of David, Paul speaks of Christ, as the descendant of David according to the promise. God brought Jesus as a Saviour to the Jews, ( ἥãáãå ) [in place of the reading of the text. rec.; see note 5 above, appended to the text.—Tr.], like äֵáִéà , Isa_48:15. To this ἄãåéí there is a correspondence in the term (Act_13:24): ἡ åἴòïäïò áὐôïῦ , that is, his solemn entrance as the óùôÞñ , as well as in the word ðñïêçñýóóåéí , which represents John as a herald who goes before, and announces aloud Him who is to come. [ ðñὸ ðñïòþðïõ , a Hebraism ( ìִôְðֵé , Rob. Lex. p. 854 f., equivalent to before (in front of).—Tr.]. The course (race) which John was on the point of completing (imp. ἐðëÞñïõ ), is, precisely, his course or race as a herald hastening on in advance.— Ôßíá is not equivalent to the relative ὅíôéíá , but is an interrogative pronoun, so that åἶíáé must be followed by a note of interrogation; the whole of the language of John here indicates animation or excited feeling, and is, therefore, uttered in short sentences. Ïὐê åἰìὶ ἐãþ ; the predicate, according to the context is—the Messiah. [ ôßíá , as an interrogative, Engl. vers., de Wette, Mey., Alf. Alex., Hack.; as a relative, Vulg. Luth. Calv. Grot. Kuin. Buttm. Winer (Gram. § 25) says that the former punctuation is admissible, but that the latter ( ôßíá for ὅíôéíá ) cannot be rejected as inaccurate.—Tr.]
Act_13:26-31. Men and brethren.—Here Paul makes a still more direct appeal to his hearers, and offers to them the grace of God in Jesus Christ; he explains, at the same time, and establishes the truth that salvation is to be sought by them in and through Christ, the Crucified and Risen One. He begins again, as it were, and addresses his Israelitic hearers in terms still more affectionate (“brethren”) than those which he had at first employed, Act_13:16; the word of this salvation—he says,—is sent specially to them by God, through the two missionaries before them. This direct “application” is subsequently repeated with increased earnestness, Act_13:32; Act_13:38; Act_13:40 ff. Paul primarily unfolds the nature of the ëüãïò ôῆò óùôçñßáò ôáýôçò , by adducing the following considerations, Act_13:27-29 :—The inhabitants of Jerusalem condemned, crucified, and buried Jesus, whom they did not recognize, although, at the same time, the prophecies were thus fulfilled. He proceeds to say, Act_13:30 ff.:—God, however, raised him from the dead, and his disciples saw him after his resurrection. Meyer refers ãÜñ , Act_13:27, to a supposed distinction made between Paul’s present hearers ( ὑìῖí , Act_13:26) and the inhabitants and rulers in Jerusalem, as if the sense of the apostle’s words were the following:—The latter rejected the Saviour, and therefore the message of salvation is sent, not to them, but, in their stead, to foreign Jews—to the Jews of the dispersion (diaspora), such as ye are. Now it is certain that Paul cannot have intended to say that the message of salvation should now be withheld from the Jews dwelling in Jerusalem, and yet, such a thought would essentially constitute the distinction which Meyer represents as being here made. There is undoubtedly a distinction here assumed as existing between the inhabitants of Jerusalem and the Antiochian hearers of Paul, but it consists simply in the circumstance that the former alone, and not the latter, had personally contributed their share to the sufferings of Jesus; the apostle by no means intends to assert that salvation would be offered solely to his hearers, and no longer to the people of Jerusalem. ÃÜñ refers, on the contrary, principally to ὁ ëüãïò ôῆò óùô . ô ., which is in the process of being explained; it is, hence, not causal, but explicative [not: “to you, for it (the word of this salvation) is no longer sent to them,” but, “it is now sent to you with reason, for the sufferings, death and resurrection, being a fulfilment of the prophecies, demonstrate that he is indeed the true and long-expected Messiah.—Tr.]. The people of Jerusalem and their rulers—Paul continues—did not recognize Jesus, and therefore also ( êáß ) pronounced sentence on him, by which course they fulfilled, in opposition to their own intentions, the voices of the prophets, although these are read to them on every Sabbath. [Both the Engl. and the German (Luther’s) vers. interpret öùíὰò , Act_13:27, as being governed, like ôïῦôïí , by ἀãíïÞóáíôåò , and Calv. Grot. Kuin. Alex. Hack. concur. Lechler, in his translation above, regards öùíὰò as governed by ἐðëÞñùóáõ , and this is also the opinion of Beza, de Wette and Meyer. Alford, who concurs with the latter, accordingly translates: “in their ignorance of Him (not only rejected His salvation, but) by judging Him, fulfilled the voices of the prophets, etc.”—Tr.].—The word åὑñüíôåò , Act_13:28, implies that they had made every effort, but had failed to find a cause worthy of death in him. In Act_13:29, the act of removing the body from the cross, and that of depositing it in the grave, are both ascribed to the inhabitants of Jerusalem and their rulers. Although these acts were not, like the condemnation, etc., those of enemies, but rather those of friends of Jesus, the language is, nevertheless, appropriate, since both Joseph of Arimathea and Nicodemus belonged to the order of the ἄñ÷ïíôåò , and the latter, moreover, was an inhabitant of Jerusalem. [Mar_15:43; Joh_3:1].—Paul contrasts, in Act_13:30, the acts of God with those of men; He raised Jesus from the dead, whereof the disciples who came from Galilee, Act_13:31, and who saw the Lord after his resurrection, were eye-witnesses. By employing this language, Paul unequivocally excludes himself and Barnabas from the number of the original disciples and eye-witnesses.
Act_13:32-37. And we declare unto you, etc.—The apostle furnishes the proof in these verses that the promises made to David, were fulfilled when Jesus appeared on earth, and when he rose from the grave. The words ἡìåῖò åὔáããåëéæüìåèá distinguish the two missionaries from ìÜñôõñåò áὐôïῦ , and assign them, not to the class of eye-witnesses, but to that of Evangelists. The words ἀíáóôÞóáò Ἰçóïῦí are interpreted by de Wette, Meyer, Baumgarten [Schott, Stier, Hengstenberg, Tholuck, Lange, Hackett, etc.—Tr.], after the example of Luther and other earlier interpreters, as referring to the resurrection. They are in error, for the context shows that these verses, (Act_13:32 ff.), are by no means to be restricted to the resurrection of Jesus, but exhibit both the mission of Christ in general and also his resurrection in the light of a promise and its fulfillment [ ἀíáóôÞóáò , according to this view, being equivalent to äֵ÷ִéí prodire jubens. exhibens, comp. Act_3:22; Act_7:37. (Meyer),—Tr.]. Further, although the same word [participle, and verb] occurs both in Act_13:33 and Act_13:34, its meaning in the latter, as its connection with äὲ shows, is not identically the same as in the former verse. ἈíÝóôçóåí — ἐê íåêñῶí , in Act_13:34, undeniably indicates the resurrection, whereas ἀíáóôÞóáò , in Act_13:33, without this addition, might possibly be understood of the resurrection, but can, when the context is consulted, mean only præsentem exhibere. This explanation has very justly been preferred by Calvin, Beza, Grotius, [Calovius] and also Bengel (to whom Meyer now, 3d edition, assigns his true position), and, among more recent commentators, by Kuinoel, Olshausen, Hoffmann, [Heinrichs, Alexander (“incarnation”). etc. Alford, who adopts the former, says: “The meaning ‘having raised him from the dead’ is absolutely required by the context: both because the word is repeated with ἐê íåêñῶí , (Act_13:34), and because the apostle’s emphasis throughout the passage is on the Resurrection (Act_13:30) as the final fulfilment ( ἐêðåðëÞñùêåí ) of God’s promises regarding Jesus.”—Tr.]. The passage in Psa_2:7, ff., which speaks of the theocratic Ruler, whom God has made his Son, is here explained as referring to the Sonship of Jesus, as the perfect King; and only in this way is that declaration of God fulfilled. It also seems more natural to take this view, than to suppose that the resurrection of Jesus is meant. It is now only (Act_13:34-37) that Paul proceeds to speak of the promises of God which were fulfilled in the resurrection of Jesus, by virtue of which the whole power of death and corruption ceases forever in his case. He appeals to two prophecies: (a) Isa_55:3, where he quotes from the Alexandrian [LXX.] version; here he presents ôὰ ὄóéá Ä . as the translation of çַñְãֵé ãָåִã . [See crit. note 10, appended to the text, above.—Tr.]. The sense is the following:—God has promised sure, or trustworthy holy things of David, that is, gracious gifts of permanent value; that immortality, on which this perpetuity of grace depends, as its essential condition, is the resurrection-life of Christ.—(b) Act_13:35; see Psa_16:10, where David in his prayer, triumphantly expresses the hope which his experience inspired. ËÝãåé , Act_13:35, may easily be referred to David, who had just been named, but cannot possibly refer to God (Meyer) for it is to Him that this supplication, which expresses so much confidence, is addressed. As an evidence that this prophecy was fulfilled solely in Jesus, Paul reminds his hearers of the fact that David had died, after having, during his own age, been obedient to the counsel of God, comp. Act_13:22.— Ôῇ ἰäßᾳ ãåíåᾷ [see crit. note 11, appended to the text, above.—Tr.] cannot, with Meyer, be taken as Dat. comm., since a dative, è . âïõëῇ , already presents itself; neither is it by any means feeble and superfluous [terms employed by Meyer.—Tr.], if the following be assumed as the sense:—David was not appointed to be an eternal servant of God; he was required to serve God only in his own day, as he also did, with uprightness of heart.—David’s death is described as a falling asleep, in consequence of which he was laid unto his fathers, and his body was subjected to decay. But He, on the contrary, whom God raised from death, Act_13:37, was not subjected to decay. These statements, Act_13:34-37, forcibly remind us of Peter’s course of argument in Act_2:24-31, where the same words of the Psalm are exhibited as a prophecy of the resurrection of Jesus. The only difference which is found, is occasioned by the fact that, in the two cases, the points of view were different. Peter designs to demonstrate that, on account of the prophecy, Jesus could not have been “holden” of death, or, in other words, that Jesus must have (necessarily) risen from the grave. But Paul shows that the promises of God were really fulfilled in Jesus, and especially the promise which referred to life and to the abiding grace of God. [“That one discourse is not compiled or copied from the other, is sufficiently apparent from the difference of form, Paul quoting a single verse, and that only in part, of the four which Peter had made use of, and connecting that one with a passage in Isaiah, not alluded to by Peter, while he passes by the latter’s kindred argument derived from Psalms 110. All this goes to show the independence of the two Apostles and their two discourses, but at the same time their exact agreement in the exposition of a Messianic prophecy.” (Alexander).—Tr.]
Act_13:38-41, a. Be it known unto you therefore.—Paul now draws the inference which the foregoing statements furnish, and applies the whole subject to his hearers in a very earnest and impressive manner. He announces to them that forgiveness of sins is offered in Christ, the Crucified and Risen One ( ἄöåóéò ἁì . äéὰ ôïýôïõ ); “every one,” he adds, “that believeth is justified (and absolved) in Him (Christ [ ἐí ôïýôῳ ]), from all that, from which ye could not be justified (and absolved) in the Mosaic law;” see below, Doctr. etc. No. 4.—The hearers are, lastly, warned, and urged to be on their guard lest the prophetic threatening of God come upon them, namely, an amazing and annihilating humiliation; for they would see a work of God, the tidings of which, (without the personal knowledge and experience of it) would have been deemed incredible. ( Ἐí ôïῖò ðñïö . i.e., in the Book of the prophets). The quotation (Hab_1:5) is from the LXX. [In place of áַּâּåֹéִí of the present Hebrew text, “among the heathen,” the Seventy probably read áֹּâְãִéּí , “treacherous dealers,” Rob. Lex. p. 111, as they render the word by êáôáöñïíçôáß , which Paul accordingly employs, (de Wette; Meyer).—Tr.]
b. This discourse, the first of any extent which the apostle Paul delivered and Luke has preserved, has been the subject of very unfavorable critical remarks. It has, for instance, been said that its characteristic features are not those which might be expected in an original Pauline discourse, but that it is rather a mere echo of those of Stephen and Peter: and, again, that it is merely a production of the author of the book before us (Schneckenburger, Zweck d. Apgsch., p. 130; Baur: Paulus, p. 101.). Some writers, who could not perceive the object of the historical portion of the discourse, especially Act_13:17-22, have conjectured either that Paul merely desired to exhibit his knowledge of the Old Testatament (Roos: Abh. verm. Inh. 1804, p. 421), or that this portion was intended to attract the attention, and gain the confidence of the hearers (Neander); it has even been asserted that the whole was an unmeaning enumeration of Jewish historical records (Schrader: Paulus. V. 546). But it is very obviously Paul’s purpose, in that historical portion, to exhibit the free grace of God, and His unmerited election, by which Israel was made His people, and David His servant and a king, as contradistinguished from the rejection of those who resisted His will. Further, the language employed by Paul respecting Jesus, bears a peculiar impress, in so far as he connects every circumstance with David. Thus, his review of the Old Testament history is continued to the age of David; Christ is introduced as a descendant of David; king David is represented as a highly significant type, all the promises connected with him having been fulfilled when Christ appeared. The doctrinal intimation, moreover, respecting the justification in Christ of those who believe in Him, as distinguished from the insufficiency of the Law, bears the genuine Pauline impress, and nothing that is analogous to it occurs in any of the previous discourses. And, lastly, when this address is compared with the Epistles of the same apostle, it should not be forgotten that the former is a missionary address, not intended to be a profound discussion suited in form and matter to persons who were already converted. When all these circumstances are duly considered, we can discover no reason for doubting the genuineness and historical originality of this discourse.
2. While God’s election of grace is thus recognized as unconditional, and as the foundation of all that is great and good, the freedom of the will and man’s personal accountability are by no means denied. Saul was not rejected and set aside ( ìåôáóôÞóáò , Act_13:22) by any divine caprice, after having been actually placed on the throne, but simply on account of his disobedience, as it distinctly appears from 1Sa_13:14, (which passage Paul, by a change of form, connects with David). And David himself is described, first, as a man after God’s heart, and then, as one who fulfilled His will, Act_13:22. These two expressions are not identical: first of all, let the tree be good, and then the fruit will be good: let the state of the heart and its sentiments be sound, and good deeds, performed in the obedience of faith, will follow. Hence the apostle appeals, in his discourse, with ardent and winning love, to the hearts of his hearers (Act_13:16; Act_13:26; Act_13:32 ff.), in order to guide their will to an obedient reception of the word, and to sincere repentance, Act_13:40 ff.
3. The more we accustom ourselves to consider the history of revelation in its internal connection, and as a whole, the more distinctly will Christ appear to us as the central point of all revelation; and the more fully the heart learns to know Jesus as a Saviour, the more clearly will we understand sacred history and its internal connection.
4. Justification by faith in Christ. A proposition is, first of all, introduced in Act_13:38 ff., which is not as peculiarly and exclusively Pauline in its character, as many others, viz.: ‘The forgiveness of sins through Christ is announced to you.’ The ἄöåóéò ἁìáñôéῶí had been previously promised by Peter also, to those who repented and received baptism (Act_2:38; Act_3:19.). It is only the immediate and close connection of the forgiveness of sins with the Person of Jesus Christ, as the medium of forgiveness, that is prominently set forth in the Pauline discourse, in a different manner from that which Peter adopts. But as it is at present the apostle’s purpose merely to bear witness in general to the fact, without entering into a full and complete discussion of the doctrine, the mode and the means ( äéὰ ôïýôïõ ) by which Christ became the organ and mediator of the forgiveness of sins, are not explained. The most obvious thought is, that His resurrection is the essential fact on which that mediation depends, since that fact had been specially considered in the verses which immediately precede. There is, at least, no other and more distinct reference made here to the death of Jesus on the cross, as the foundation of the atonement and the remission of sins. Still, we have no reason to assume that this discourse represents the resurrection exclusively, and not also the death of Christ on the cross, as the main ground on which forgiveness through Him depends.—But, on the other hand, all that now follows: êáὶ ἀðὸ ðÜíôùí — äéêáéïῦôáé , is, as was intimated above (Exeg. etc. Act_13:38-41. a.), decidedly new, both in thought and in expression. The words contain a negative and a positive declaration; the negative is: the law is insufficient with respect to our justification; the positive: in Christ, every one that believeth is justified. In both declarations the main conception involved in the predicate is expressed by the one word äéêáéùèῆíáé . This word necessarily must (on account of its connection with the proposition that precedes, viz.: äéὰ ôïýôïõ ἄöåóéò ἁìáñôéῶí , as well as on account of the words ἀðὸ ðÜíôùí ), refer both to a deliverance from sins, and to a release from guilt and punishment; it includes, however, also, in accordance with its root ( äßêáéïò ), the idea of integrity, or, of acceptableness in the sight of God. All men need forgiveness, the blotting out of sins, a release from guilt and punishment; the Israelite seeks these in the law of Moses; the apostle offers these in Christ. But he says, in one part of the statement, that these were in vain sought in the Mosaic law—it is impossible ( ïὐê ἠäõíÞèçôå ) to obtain forgiveness and justification in the law.— Ἀðὸ ðÜíôùí ὦí [ ὦí for ἀö ʼ ὦí , Win. Gram. § 50. 7.] ïὐê , etc.; these words do not mean (Schwegler: Nachap. Zeitalt. II. 96 f.) that forgiveness in Christ could be obtained also with respect to those sins, as to which justification was not attainable in the law, that is to say, that in the law a real, although only partial, but in Christ a complete justification could be found. This interpretation is not suggested by the context, nor by the Pauline doctrine elsewhere, nor, in general, by scriptural truth, all of which set forth the opposite view. Paul implies here only in indirect, but still in unmistakable terms, that the Mosaic law and the observance of it could furnish absolutely no means for obtaining in truth and reality the forgiveness of sins and justification.—Consequently, the apostle here bears witness to the following truths:—1. Justification is not merely a negative, but also a positive benefit; 2. Jesus Christ is the only mediator of justification; 3. Christianity is universal in its design, or, specially, justifying grace in Christ is accessible to all in common ( ðᾶò ὁ ðéóô .); 4. Faith is the sole condition of justification on the part of man ( ðéóôåýùí ); 5. the conflicting opinion is distinctly rejected—the law is not able to secure man’s justification. All these are truths which became clear to the mind of the apostle Paul, in consequence of the peculiar manner in which he was guided to the Redeemer; and this is the first occasion on which they are publicly set forth.
Act_13:14. They departed [continued their journey]. If any one who labored with us in the service of the Lord, should forsake us, we should not be discouraged, but continue the work. (Quesnel).
Act_13:15. If ye have any word of exhortation, say on.—When we preach as strangers in a congregation, on suitable occasions, we act in the spirit of the apostles; we practically bear witness to our agreement in doctrine, and we encourage the hearers, who desire to hear such sermons; the manifold gifts of the Spirit are exhibited to them. But no teacher should intrude with his sermons; he should wait for an invitation to deliver them. (Starke).—The apostles could easily preach ex tempore, for they were filled with the Holy Spirit, and their hearts derived life and warmth from the Gospel. (Ap. Past.).
Act_13:16. Then Paul stood up, etc.—This is the first discourse delivered by a man of learning, which the book of the Acts furnishes. It is a model, showing how true grace can sanctify all the gifts and powers of nature, as well as all knowledge and learning, and employ them in the service of Jesus Christ; it teaches us how to prepare sermons that are both profound and also edifying, or, rather, that may convince the mind, and penetrate the heart. (Ap. Past.).
Act_13:17-24. The God of this people … chose our fathers, etc.—The apostle endeavors to exhibit the course of sacred history in such a light, that the undeserved mercy of God, the free election of grace, the long-suffering and patience of the Lord, even though the Israelites were continually disobedient, may deeply move the hearts of his hearers. Hence, before he speaks of the divine threatenings and punishments, he lays an evangelical foundation, in order that the patient love of God may melt their hard hearts. (Ap. Past.).—Paul exhibits to the Jews the divinely appointed times and seasons which prominently appear in the history of their fathers. He has a twofold object: he shows, first of all, that God acted with undivided authority, and regulated all things according to His own wisdom; he then explains that, after the lapse of the appointed years, the period of the new covenant had arrived. (Ap. Past.).—After that, he gave unto them judges.—Every form of government is of God, as well an aristocracy as a monarchy [Rom_13:1]. (Starke).—And when he had removed [set Saul aside].—It is possible that God may choose a man for his service, and yet afterwards set him aside. It is very sad when a man who had been a chosen instrument of God, afterwards, like Judas or Demas, again loves this present world. (Ap. Past.).—I have found David … a man after mine own heart, who shall fulfil all my will.—He alone is a man after God’s heart, who does His will in all things. (Quesn.).—John … preached … the baptism of repentance.—John’s preaching in the wilderness was, in its whole character and tendency, a preaching of repentance. He placed the people again, as it were, by his peculiar mode of action, on the road to Canaan; he showed them that they, with their kings and prophets, were still in the wilderness, and not yet within the bounds of the promised land. The time had now arrived, in which they were to be conducted in the right way out of the wilderness. (Williger).
Act_13:25. I am not he. But, behold, there cometh one after me, etc.—The pastor’s office requires him to bear witness of Christ, to whom alone, and not to himself, he should direct the attention of men. (Starke).—When Paul designs to magnify Jesus before the people of Israel, he calls their attention away from all the distinguished men of former ages, so that they may fix their eyes on the Saviour alone. Hence he turns away from the patriarchs, from David, and from John, and points to Jesus alone. All these holy men were only servants of God in their respective ages. Jesus is, and continues eternally to be, the Saviour, to whom alone the eyes and hearts of men should be directed. How blessed are the labors of a teacher, who rightly exercises the gift of exhibiting Jesus alone to the souls of his hearers. (Ap. Past.).
Act_13:26. Men and brethren … and whosoever among you feareth God.—The pagans who feared God, are specially addressed. They, too, belong to the covenant which God made with Abraham. (Williger).—The word of this salvation.—Receive this word into thy heart, that Christ has sent to thee the gospel message of salvation, and therein giveth thee redemption and the victory over sin, death, the grave, corruption, hell, and the devil. When, therefore, Paul glorifies the preaching of the word concerning Christ, which he here terms the word of salvation, he exalts it more highly, than if he had described to his hearers all the power, the treasures, and the glory on earth or in heaven. For what aid could all these afford me, if I had not received this word of salvation and eternal life? For when I feel the burden of my sins, or when I am in danger of death, I am still compelled to say: Depart from me, all ye treasures and joys of this world, so that I may hear and retain nothing but this preaching and word of salvation which Christ has sent. (Luther).
Act_13:27-29.—For they that dwell at Jerusalem … laid him in a sepulcher.—Paul well knew that the death of Jesus on the cross, was a grievous offence to the Jews. He therefore endeavors to obviate their prejudices by reminding them, first, that the innocence of Jesus was evident, and had been publicly established, and, secondly, that all that had been written of him, had been fulfilled in his death. These two considerations are sufficient to remove the whole offence occasioned by the death of Jesus. (Ap. Past.).—There is a council of higher rank than that to which the rulers in Jerusalem belonged, namely, the council of the holy prophets; to the latter the apostle appeals, when he is obliged to tell his brethren in Antioch that Jerusalem had not recognized the Saviour of Israel. Thus he covers the shame which Jesus suffered, with the shield of the prophetic word. Let no one take offence at a Saviour to whom Jerusalem could give nothing better than the accursed tree, and a grave which the civil authorities sealed. Thus it is written, and thus it must needs be. [Act_17:3]. (Besser).
Act_13:30-37. But God raised him … he saw no corruption.—Paul preaches not only the cross, but also the resurrection of Jesus. The two belong together, if we desire to obtain full and complete righteousness in Christ. [Rom_4:25].—The resurrection is proved by the testimony of the apostles (Act_13:31), and the predictions of the prophets (Act_13:32). Both are here adduced by Paul.—To the former he adds his own. What a blessing it is, when our own experience enables us joyfully to unite with the cloud of witnesses of Jesus!—The apostle selects three passages, when he designs to prove the resurrection from the writings of the prophets. The first [Psa_2:7 ff.] establishes the truth respecting the eternal generation of the Son, and his office as the Saviour of the world; the second [Isa_55:3] declares that the promises of grace are inviolable, and shall be fulfilled; and the third [Psa_16:10] distinctly sets forth that the Messiah shall not be subject to corruption. Thus the truth respecting the resurrection of Jesus is demonstrated by the eternal decree of God, by the inviolability of his covenantal grace, and by an express promise. (Ap. Past.).—After David had served his own generation [after he had, in his day, served, etc.; see note 11, appended to the text, above.—Tr.].—David obeyed the will of God in his own day. It was an evil time, and yet this servant of the Lord continued to obey the will of God. Our own times, too, are controlled by God, and our task is assigned to us by Him. Our times may be unfavorable, and evil-minded men may surround us: still, the great object of our life must ever be the performance of the will of God. (ib.).—When those who survive, can declare with truth, after the death of an individual, that, although the days of his pilgrimage may have been few and evil, he had always fulfilled the will of God as far as his ability extended, they could not inscribe a more honorable epitaph on his tomb-stone, or pay a nobler tribute to his memory. (Starke).
Act_13:38-41. Be it known unto you, therefore … though a man should declare it unto you.—Paul had thus furnished full explanations; he now proceeds to make a direct and animated application; the two belong together.—The strict law of Moses was designed to awaken and maintain a desire for a Saviour. It is, therefore, well, when a pastor, under the new covenant, frequently institutes a comparison between free grace in Jesus and that ancient yoke of bondage [Gal_5:1]. Thus Jesus becomes still more precious to the heart.—The teacher who desires to glorify the exceeding riches of the grace of God in Christ Jesus, will very diligently show that the blood and merits of Jesus are of far greater efficacy than nature, morality, and Law, since Jesus delivers sinners from that uncleanness and that misery which no other means can remove.—To those Jews who were attracted by the preaching of Paul, and who sought further intercourse with him (Act_13:43), he more fully unfolded the leading theme of revealed religion, namely, justification by faith. We now possess these explanations in his Epistles, which are, in truth, only full statements of the doctrine of which he gave merely a general sketch towards the close of his first discourse. (Besser).—The apostle deems it wise to append a legal pondus to his evangelical testimony, so that he might, by a stern warning, inspire those who despised the grace of Jesus, with a salutary fear. The free Gospel of Christ, in its widest extent, does not render the law useless. (Ap. Past.). (Compare the sharp rebuke with which Stephen’s discourse closes, Act_7:51 ff.).—Thus Paul completes his task; he has demonstrated that, to receive Jesus as Christ, as David, as the King, and, to be the people of God, are one and the same thing. (Williger).
ON THE WHOLE SECTION.—(Act_13:13-25).—“I will make you fishers of men,” [Mat_4:19], Act_13:13-15. The apostles, in obedience to this saying, I. Cast the net in different places, Act_13:13; II. Were not discouraged in their labors, even when others forsook them, Act_13:13; III. Regarded every season as suitable for labor, Act_13:14; IV. Found every place adapted for it, Act_13:14; V. Neglected no opportunity which was presented for testifying to the grace of God in Christ Jesus, Act_13:16 ff. (Lisco).—That every work which is of God, will advance, even when individual laborers withdraw from it: I. This truth set forth; II. The course of conduct which it teaches us to pursue. (Lisco). The history of Israel, an encouraging illustration of the dealings of divine Providence with the human race: I. The dealings of Providence, as manifested (a) in the history of Israel; (b) in the history of the kingdom of God in general. II. The influence which our assurance that Providence thus deals with men, should exercise upon us: (a) to convince us that the issue will always be most happy; (b) to urge us to perform our part, so that the divine plan of salvation may be the more completely carried into execution (ib.).—The hours of the clock of the world: I. Slowly advancing, as hours (a) of the etern