6 Now the apostles and elders came together to consider this matter.
7 And when there had been much dispute, Peter rose up and said to them: “Men and brethren, you know that a good while ago God chose among us, that by my mouth the Gentiles should hear the word of the gospel and believe.
8 So God, who knows the heart, acknowledged them by giving them the Holy Spirit, just as He did to us,
9 and made no distinction between us and them, purifying their hearts by faith.
10 Now therefore, why do you test God by putting a yoke on the neck of the disciples which neither our fathers nor we were able to bear?
11 But we believe that through the grace of the Lord Jesus Christ we shall be saved in the same manner as they.”
12 Then all the multitude kept silent and listened to Barnabas and Paul declaring how many miracles and wonders God had worked through them among the Gentiles.
The events of Galatians 2:6-10 probably took place before the meeting described in these verses.
Luke’s picture must be interpreted by Paul’s letter to the Galatians. Without suggesting that either is untrue, it is quite certain that if they be read together we shall catch a different tone. There is a touch in Paul’s account of the story, which reveals how keenly he felt certain attitudes taken up toward him, even on the part of the apostolic band. We cannon read Paul’s account of the council, and of its findings, without seeing that had they been other than they were, he would not have obeyed them. He was not seeking the authority of the church at Jerusalem. He was not asking for an expression of truth by James or by Peter, ex cathedra. He was there for purposes of consultation; and had the finding been one that put the Gentiles into bondage, he would have broken with Jerusalem, and all the apostles, in the interests of the truth. There are evidences in his account of the story, of the fact that there was a good deal of dissension, and difference, and argument, before finality was reached. — Morgan, page 356.
Paul’s response to the confusion is given in Galatians 2:5: to whom we did not yield submission even for an hour, that the truth of the gospel might continue with you.
This was just a beginning, for the council at Jerusalem did not even consider the question whether or not the Jewish believers were to remain under the law. They assumed that they were, for no revelation had as yet been given by God to the effect that they were to be freed from it. As late as Acts 21:20 they were still “all zealous of the law.” — Stam, page 253.
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An examination of the list of those present at the special meeting of “the apostles and elders” will give us an inkling of the difficulties Paul faced as he defended his apostleship and message and the liberty of the Gentiles.
First, there were probably all of the twelve apostles except James the brother of John, who had been killed by Herod. Then there was also James, the brother of Christ, who was an apostle in the secondary sense, but not one of the twelve. He was a strict legalist and a stickler for the letter of the law. It is doubtless for this reason that he came to be called “James the Just.”
A comparison of Acts 15:7 and Galatians 2:4-5 reveals that among those present at this meeting there were also “false brethren, unawares brought in,” working under cover to “spy out” the liberty which the Gentiles enjoyed in Christ and to bring them into bondage; men secretly brought in to infiltrate the audience and use political persuasion or pressure or other illegitimate means to sway the decision.
Then, of course, there were also the subordinate elders of the churches of Judea (v.6).
Representing the Gentile believers there were Paul, Barnabas, Titus and several others (Acts 15:2; Galatians 2:1). The choice of Barnabas and Titus to accompany Paul on this occasion was particularly wise. Barnabas was a Jew, a Levite, who had formerly belonged to the church at Jerusalem and had sold his property, laying the proceeds at the apostles’ feet (Acts 4:36-37). He would well understand their viewpoint. Titus, on the other hand, was a Greek, brought along doubtless as an example of the reality of Gentile conversion and also as a test case in the event of a battle with the legalizers over circumcision, so that the Gentiles might have practical proof that circumcision and the law were not to be enforced upon them. What a valuable experience this must have proved to Titus when later he had to stand against the legalizers in the island of Crete! (Titus 1:10-11). — Stam, pages 259-262.
Peter (v.7) — his last appearance in Acts. See Galatians 2:11.
a good while ago (v.7) — at least 10 years
God had given Peter [his] experience with Cornelius and his household (significantly after the raising up of Paul) with this very council in view, that he might bear witness to the simple facts he had observed and so confirm Paul’s ministry. And why should the Jewish believers complain? Was it not after all circumcision of the heart and its purification by faith that even Israel must experience before she can be saved? (See Jeremiah 4:1, 4; 9:26; cf. Acts 7:51; Romans 2:25-29). — Stam, page 266.
giving them the Holy Spirit (v.8) — absolute proof that God was dealing with the Gentiles
purifying their hearts by faith (v.9) — in contrast with the external, ceremonial purification required by the law, including circumcision. God does the cleansing — see Acts 10:15.
test God (v.10) — To insist on circumcision would be questioning and challenging God’s will.
yoke (v.10) — the law
Closing his remarks, Peter makes a most remarkable statement: But we believe that through the grace of the Lord Jesus Christ we shall be saved in the same manner as they (v.11).
He does not say: “they shall be saved in the same manner as we” but “we shall be saved in the same manner as they.” So far from the law being necessary to their salvation, he argues, it is not really that by which we are saved, and this will yet be demonstrated.
This is the last recorded statement in the account of Peter’s ministry in Acts. It should be compared with the last words of his epistles. Explaining there that Paul has written some things “hard to be understood,” he closes: But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To Him be the glory both now and forever. Amen (2 Peter 3:18). — Stam, page 267.
1 And certain men came down from Judea and taught the brethren, “Unless you are circumcised according to the custom of Moses, you cannot be saved.”
2 Therefore, when Paul and Barnabas had no small dissension and dispute with them, they determined that Paul and Barnabas and certain others of them should go up to Jerusalem, to the apostles and elders, about this question.
3 So, being sent on their way by the church, they passed through Phoenicia and Samaria, describing the conversion of the Gentiles; and they caused great joy to all the brethren.
4 And when they had come to Jerusalem, they were received by the church and the apostles and the elders; and they reported all things that God had done with them.
5 But some of the sect of the Pharisees who believed rose up, saying, “It is necessary to circumcise them, and to command them to keep the law of Moses.”
This question was but the natural outcome of the situation in the beginning of this age. Wherever the Jews went in the Gentile world, their presence gave rise to two conflicting tendencies. On the one hand, the Jew possessed the knowledge of the one true God; and amidst the universal corruption, idolatry and superstition of the ancient world this saving knowledge exercised a powerful attraction. The synagogues of the Jews became the center of a large body of seekers after truth, whether actually circumcised proselytes or simply God-fearing Gentiles. On the other hand, this knowledge was enshrined in a law, which imposed upon the Jews a number of distinctive customs and observances and these separated them from the rest of mankind and made a real coalescence impossible. Four characteristics in particular struck the Gentiles, the absence of all images or emblems of the deity in Jewish worship, the observance of the Sabbath, abstinence from unclean meat and especially swine’s flesh, and circumcision. This last was sufficient in itself to prevent the world from adopting Judaism. But the law of uncleanness caused the Jew on his side to look upon the Gentiles with contempt, as unclean, and put an effectual bar on any real fellowship. The Gentiles in their turn readily paid back Jewish exclusiveness with an ample interest of ridicule and hatred. This double relation to the Gentiles divided the Jews themselves into two school. On the one side were those who with some consciousness of the brotherhood of common humanity were striving to remove barriers and to present the Jewish faith to the world in its most spiritual and philosophic aspect. Such were the Hellenists of Alexandria. On the other side, the salvation of the Gentiles was inconceivable to the genuine Hebrew, and this was the attitude of mind which prevailed in Judea. There the Hebrews were growing more and more rigid; instead of lowering, they were raising the fence around the law and trying to make the barrier between Jew and Gentile absolutely impassable. — Gaebelein, pages 257-258
taught (v.1) — imperfect tense — “taught persistently”
The gospel which the Judaizers had brought was another, yet in a sense not another [Galatians 1:6-7]. That is to say, the difference was one of development rather than of contradiction, just as elsewhere Paul makes it clear that grace was no contradiction of the law (Romans 3:31).
These Judaizers were not unscriptural; they were undispensational. What they taught was to be found in Scripture, but it did not recognize the further revelation given to and through the apostle Paul. They sought to bring Gentiles, saved by a message of pure grace, back under the program of the kingdom with its circumcision and law — and thus they perverted the gospel of Christ. — Stam, page 247.
dissension (v.2) = party faction
they (v.2) — most likely the members of the church at Antioch, although in Galatians 2:2, Paul reveals that he received directions from God too.
The main objection raised against this view [that Paul doesn’t figure his visit to Jerusalem in Acts 11:30] is that in Galatians 1:18-2:1 Paul himself solemnly declares that after his visit with Peter, three years after his conversion, he had not gone up to Jerusalem to see the apostles again until “fourteen years after.” But this difficulty is not insurmountable, for the apostle’s argument in Galatians is not that he had been to Jerusalem so seldom, but that he had been in contact with the apostles so seldom, and therefore could not have gotten his teaching from them. His omission of the visit of Acts 11:30 in the Galatians passage is evidently because he saw none of the apostles at that time, and does not indicate a want of candor. — Stam, page 250.
certain others (v.2) — including Titus, a Gentile — See Galatians 2:1.
caused great joy (v.3) — imperfect tense — “went on causing great joy”. The churches in Phoenicia and Samaria were not as conservative as that in Jerusalem and welcomed the news of Gentile salvation.
reported all things (v.4) — See Galatians 2:2.
Pharisees (v.5) — many of whom were Paul’s former associates. They were strictly trained in the law and resistant to change.
In the epistle to the Galatians Paul explains that a private preliminary conference was first held with “them which were or reputation” (Galatians 2:2). It is possible that Acts 15:4-5 does not refer to a meeting of the church, but the phraseology of the passage together with the fact that it would not have been much of a welcome by the church had it not been public, lead us to believe that it was a public meeting and that after this the Pharisees rose to object and “the apostles and elders” then met to consider the matter (Acts 15:6). The meeting of the apostles and elders would then be the third meeting, followed by a fourth, attended by “all the multitude … the apostles and elders with the whole church” (Acts 15:12, 22). — Stam, page 256.
19 Then Jews from Antioch and Iconium came there; and having persuaded the multitudes, they stoned Paul and dragged him out of the city, supposing him to be dead.
20 However, when the disciples gathered around him, he rose up and went into the city. And the next day he departed with Barnabas to Derbe.
21 And when they had preached the gospel to that city and made many disciples, they returned to Lystra, Iconium, and Antioch,
22 strengthening the souls of the disciples, exhorting them to continue in the faith, and saying, “We must through many tribulations enter the kingdom of God.”
23 So when they had appointed elders in every church, and prayed with fasting, they commended them to the Lord in whom they had believed.
24 And after they had passed through Pisidia, they came to Pamphylia.
25 Now when they had preached the word in Perga, they went down to Attalia.
26 From there they sailed to Antioch, where they had been commended to the grace of God for the work which they had completed.
27 Now when they had come and gathered the church together, they reported all that God had done with them, and that He had opened the door of faith to the Gentiles.
28 So they stayed there a long time with the disciples.
Antioch (v.19) is over 100 miles from Lystra, but the hatred of the Jews was so great that they traveled that distance to oppose Paul.
The people of Lystra turned quickly from worshiping Paul (v.11) to allowing the Jews to stone him (v.19). (Stoning was a Jewish form of punishment.)
The Jews accomplished in Lystra what they had failed to do in Iconium — stone Paul (Acts 14:2, 5). Paul’s persecutions were almost always carried out by Jews, who killed both the Lord Jesus and their own prophets, and have persecuted us; and they do not please God and are contrary to all men, forbidding us to speak to the Gentiles that they may be saved, so as always to fill up the measure of their sins; but wrath has come upon them to the uttermost (1 Thessalonians 2:15-16).
rose up (v.20) — This was probably a miracle. The next day, he went on a journey of 30 miles.
Derbe (v.20) — See Acts 14:6.
many disciples (v.21) — probably including Gaius (Acts 20:4)
Derbe was about 30 miles, over the mountains, from Paul’s home town of Tarsus, from where it would have been a short journey back to Antioch. Instead, he retraced his route back through the cities where he had been persecuted (v.21).
strengthening (v.22) — always used of strengthening the faith of new believers with counsel and encouragement
tribulations (v.22) — afflictions from without — with a sense of crushing weight (2 Timothy 3:12; Romans 8:17)
Paul’s use of this term [kingdom, v.22] is no indication that he offered the kingdom, i.e., its earthly establishment, until the close of Acts, for even after that he speaks of entering, or failing to enter the kingdom of God (Ephesians 5:5). The kingdom is now in heaven, vested in the exiled Christ. — Stam, page 239.
appointed (v.23) = to elect by stretching out the hand — voting
elders (v.23) — responsible for the care of the congregation and conduct of public worship
passed through (v.24) = itinerated through — a journey with stops for preaching
through Pisidia, they came to Pamphylia (v.24) — See Acts 13:14.
Attalia (v.25) — This town was founded near the mouth of the river Catarrhactes, by Attalus II Philadelphus, king of Pergamos, in the middle of the second century B.C., and called after him. It had a good harbor. The apostles had formerly sailed up the river Cestrus direct to Perga; now they go by land, about 16 miles, from Perga to the seaport Attalia, to find a ship there bound for Syria. — Walker, page 319.
all that God had done (v.27) — They gave all credit for their successes to God.
opened the door of faith to the Gentiles (v.28) — without circumcision or adherence to the law — the issue that would cause problems in the next chapter
long time (v.28) — at least several months, perhaps as long as six years
There has been a good deal of debate among commentators as to whether or not Paul was actually killed on this occasion, and then miraculously raised from the dead.
Those who believe that Paul was actually stoned to death and then raised again advance the following arguments among others:
1) The people evidently meant to put Paul to death, since stoning was a form of execution.
2) The word rendered “supposing,” in verse 19, comes from the Greek root nomizo, which has to do with the intellect, not the imagination. As used in the New Testament it means to hold or take for granted from custom, or to conclude from evidence, but never to imagine.
3) The suddenness with which Paul arose and came into the city seems to indicate a miracle.
4) In 2 Corinthians 12:1-5 the apostles relates how he had been caught up to the third heaven in an experience which had taken place approximately “fourteen years ago” — just about the time he had visited Lystra. Concerning this experience, he says: “Whether in the body, or out of the body, I cannot tell: God knoweth” (2 Corinthians 12:3).
While we do not contend dogmatically that Paul did not die on this occasion, yet we are not convinced that any or all of the above arguments prove conclusively that he did.
It is doubtless true that Paul’s persecutors meant to put him to death and thought they had accomplished their purpose, but this does not prove that they had accomplished it. Nor does the suddenness with which he arose and walked about necessarily indicate he had been raised from the dead. He may merely have been stunned, rendered unconscious, by the stones hurled at him and then suddenly have regained consciousness again.
Paul’s words in 2 Corinthians 12, if they refer to this experience, as we are inclined to agree they do, should rather keep us from coming to any definite conclusion in the matter, for he says, by the Spirit, “whether in the body, or out of the body, I cannot tell.” — Stam, pages 233-235.
14 But when the apostles Barnabas and Paul heard this, they tore their clothes and ran in among the multitude, crying out
15 and saying, “Men, why are you doing these things? We also are men with the same nature as you, and preach to you that you should turn from these useless things to the living God, who made the heaven, the earth, the sea, and all things that are in them,
16 who in bygone generations allowed all nations to walk in their own ways.
17 Nevertheless He did not leave Himself without witness, in that He did good, gave us rain from heaven and fruitful seasons, filling our hearts with food and gladness.”
18 And with these sayings they could scarcely restrain the multitudes from sacrificing to them.
tore their clothes (v.14) — a token of horror and distress
we also are men (v.15) — stress is on “we” and “men”
The apostles contrasted the pointless worship of idols and false gods with worship of the one true, living God who made everything. To the pagans, Paul and Barnabas did not refer to, or quote from, the Jewish Scriptures but pointed out God’s work in creation which was evident to all.
“In bygone generations,” says the apostle, the true God, “allowed all nations to walk in their own ways” (v.16). The word nations here (Gr. ethnos) is generally translated Gentiles or heathen, as distinguished from the Jews, and refers to the nations outside of covenant relationship with God: all nations except Israel. It certainly does not include Israel here, for they were given the Law and commanded to walk in God’s way. It was the Gentiles who, since Babel, had been given over to a reprobate mind, since, “They did not like to retain God in their knowledge” Romans 1:28 — Stam, page 230.
did good (v.17) = doing good — continual beneficence
filling our hearts with food and gladness (v.17) — This beautiful figure of speech describes the feeling of well-being that results from being well fed. And in a remarkable combination of tact and power of argument he links himself and Barnabas with them in this. “Filling our hearts,” he says, “with food and gladness.” This would be most apt to win them and at the same time deter them from worshiping him and Barnabas. — Stam, page 231.
scarcely (v.18) = with great difficulty
7 And they were preaching the gospel there.
8 And in Lystra a certain man without strength in his feet was sitting, a cripple from his mother’s womb, who had never walked.
9 This man heard Paul speaking. Paul, observing him intently and seeing that he had faith to be healed,
10 said with a loud voice, “Stand up straight on your feet!” And he leaped and walked.
11 Now when the people saw what Paul had done, they raised their voices, saying in the Lycaonian language, “The gods have come down to us in the likeness of men!”
12 And Barnabas they called Zeus, and Paul, Hermes, because he was the chief speaker.
13 Then the priest of Zeus, whose temple was in front of their city, brought oxen and garlands to the gates, intending to sacrifice with the multitudes.
There were Jews in Lystra (Acts 16:1), but probably not enough to have a synagogue.
cripple from his mother’s womb (v.8) — identical description as that of the man Peter healed (Acts 3:2)
Luke emphasizes the man’s helplessness (v.8) — without strength, cripple, never walked
heard (v.9) — imperfect tense — “heard repeatedly” — he evidently attended several of Paul’s discourses
stand up straight (v.10) — evidence of complete healing
Paul refers to his miracles among the Galatians in Galatians 3:5: Therefore He who supplies the Spirit to you and works miracles among you, does He do it by the works of the law, or by the hearing of faith? These works were evidence of God’s blessing of the ministry to Gentiles.
raised their voices (v.11) — a sudden outburst of sound
Lycaonian language (v.11) — a local vernacular. In the out-of-the-way town of Lystra, the Greek language hadn’t yet taken complete hold, although the people could understand Paul and Barnabas. In their excitement, they reverted to their native tongue. Paul and Barnabas didn’t understand what they were saying until the priest brought the offerings.
the gods have come down to us (v.11) — The pagan peoples of that age commonly believed that their gods visited the earth from time to time in human guise. In particular, they had a well-known myth that Jupiter and Mercury had visited, in human form, an old Phrygian peasant woman named Baucis and her husband Philemon, who, though ignorant of the nature of their guests, entertained them so hospitably that they received special boons and honors from the gratified deities. Lystra was not far away from the locality in which the scene of this myth was cast, and the superstitious Lystrians thought that Paul and Barnabas were the old deities returned to earth again to confer special boons on men.
Zeus (v.12) — Jupiter. The chief god in the Graeco-Roman pantheon. He was regarded as the great father and lord of all, gods and men alike. He is pictured as of majestic appearance, with a flowing beard. The Lystrians probably likened Barnabas to him because of his more venerable mien and his comparative silence. The greater was regarded as acting through the lesser.
Hermes (v.12) — Mercury. Son of Jupiter, and the messenger and interpreter of the gods, especially of Zeus. He was the patron deity of orators, merchants, etc. He was regarded as the inventor of speech. To the pagans of Lystra, Paul, on account of his activity in preaching, etc., appeared to be Barnabas’ spokesman and interpreter. — Walker, pages 310-311.
1 Now it happened in Iconium that they went together to the synagogue of the Jews, and so spoke that a great multitude both of the Jews and of the Greeks believed.
2 But the unbelieving Jews stirred up the Gentiles and poisoned their minds against the brethren.
3 Therefore they stayed there a long time, speaking boldly in the Lord, who was bearing witness to the word of His grace, granting signs and wonders to be done by their hands.
4 But the multitude of the city was divided: part sided with the Jews, and part with the apostles.
5 And when a violent attempt was made by both the Gentiles and Jews, with their rulers, to abuse and stone them,
6 they became aware of it and fled to Lystra and Derbe, cities of Lycaonia, and to the surrounding region.
We do not believe that Paul’s only purpose in going to the Jewish synagogues first was that he might contact the Jews. It must be remembered that before Israel was set aside by God the favored nation still exerted considerable influence, spiritually, upon the Gentiles. Hence, in the synagogues Paul would also find those Gentiles who had at least come to recognize the true God. These would naturally be most open to the Word of God and the message of grace and, if won to the truth, would give him a nucleus of believers around which to build. It is intimated that there were Gentiles present in the synagogue at Pisidian Antioch, from whence Paul and Barnabas had just come, and it is definitely stated that Greeks as well as Jews were present in this one in Iconium (v.1). — Stam, pages 220-221.
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It was not only the thing they said, it was the way they said it. “They so spoke.” … Paul I think gives his own explanation of the meaning of the word “so.” When writing to the Corinthians, in his first letter, speaking of his coming to them, he said, “I came unto you … not with excellency of speech or of wisdom.” Then it was not his eloquence, it was not his logical faculty. “And I was with you in weakness, and in fear, and in much trembling.” Paul was always a man intrepid, courageous, dogmatic, daring; but the intensive force of his intrepidity and courage is there revealed, “I was with you in weakness and in fear, and in much trembling.” Continuing he said: “And my speech and my preaching were not in persuasive words of wisdom, but in demonstration of the Spirit and of power.” There we discover the secret of the “so,” “They so spoke.” That is the secret of the preaching that prevails, and that wins; the preaching that is authoritative, definite, positive, and without apology, as the result of a sense of weakness and trembling and fear in the mind of the preacher; but which weakness and trembling and fear are all overcome by the preacher’s fellowship with the Holy Spirit. — Morgan, page 340.
unbelieving (v.2) — the tense seems to refer to an incident, a crisis that occurred when the apostles spoke in the synagogue
poisoned (v.2) = ill-treated — affected their minds in a way that caused them to oppose the apostles
therefore (v.3) — because of the believers (v.1) and the opposition (v.2)
boldly in the Lord (v.3) — with the sense of relying on, and getting courage from, the Lord
violent attempt (v.5) = strong movement. Perhaps the violent crowd was actually approaching through the streets when the apostles found out about it and fled.
rulers (v.5) — the Jewish rulers
abuse (v.5) — insulting and outraging — A form of the word is used in 1 Timothy 1:13 of Paul’s former persecution of believers.
Lystra (v.6) — A city about 18 miles south-southwest of Iconium. We know nothing of it till the founding of a Roman colony there by Augustus in 6 B.C., as a defense against the brigands who infested the Taurus range to the south. As a colony, its government and organization were Latin. Otherwise, in its more remote situation, as the narrative shows, it was distinctly less Graecized and civilized than either Pisidian Antioch or Iconium. — Walker, pages 307-308.
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Derbe (v.6) — A frontier city of the Galatian province, on the main road leading southeast from Lystra. Very little is known of its history. It was about 30 miles distant from Lystra. — Walker, page 308.
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Lycaonia (v.6) — The name of a large country consisting chiefly of a level plain, which had formerly been included in the Seleucid empire. At the period before us, it consisted of two distinct parts, the eastern one being attached to the Native State of Antiochus king of Commagene, while the western one was under direct Roman rule and was included in the province of Galatia. It was in the Roman part of Lycaonia that Paul and Barnabas preached, and in which the cities of Lystra and Derbe were situated. It was bounded on the north by Galatia proper; on the west by Phrygia and Pisidia; on the east by Cappadocia; and on the south by mountain spurs jutting out from Mt. Taurus. — Walker, page 307.
42 So when the Jews went out of the synagogue, the Gentiles begged that these words might be preached to them the next Sabbath.
43 Now when the congregation had broken up, many of the Jews and devout proselytes followed Paul and Barnabas, who, speaking to them, persuaded them to continue in the grace of God.
44 On the next Sabbath almost the whole city came together to hear the word of God.
45 But when the Jews saw the multitudes, they were filled with envy; and contradicting and blaspheming, they opposed the things spoken by Paul.
46 Then Paul and Barnabas grew bold and said, “It was necessary that the word of God should be spoken to you first; but since you reject it, and judge yourselves unworthy of everlasting life, behold, we turn to the Gentiles.
47 For so the Lord has commanded us: ‘I have set you as a light to the Gentiles, that you should be for salvation to the ends of the earth.'”
48 Now when the Gentiles heard this, they were glad and glorified the word of the Lord. And as many as had been appointed to eternal life believed.
49 And the word of the Lord was being spread throughout all the region.
50 But the Jews stirred up the devout and prominent women and the chief men of the city, raised up persecution against Paul and Barnabas, and expelled them from their region.
51 But they shook off the dust from their feet against them, and came to Iconium.
52 And the disciples were filled with joy and with the Holy Spirit.
when the Jews went out (v.42) = should be “when they [the apostles] went out
begged (v.42) = continued to beg
persuaded (v.43) = continued to persuade
continue in (v.43) = cleave unto
the grace of God (v.43) — With Acts 11:23, this verse forms a sort of transition to a series of passages in the Acts (14:3; 15:11, 40; 18:27; 20:24, 32) which place God’s grace in definite connection with the extension of the Gospel to the Gentiles. It helps to give us a new conception of that “grace” as the surprising mercy of God by which those who had been wholly outside the privileged circle were now the recipients of the divine favor. In Paul’s Epistles, this sense of the word is still more strongly emphasized. — Walker, pages 298-299.
envy (v.45) — that those considered “common and unclean” were now receiving the gift. The Jews had lost their privileged position.
contradicted (v.45) — tense indicates continuing action — loud and long opposition
blasphemed (v.45) — reviled the name of Jesus Christ (Acts 18:6; 26:11)
Their contradiction and blasphemy was a particularly serious matter in the light of our Lord’s warning that whosoever should blaspheme or speak against Him might be forgiven, but whosoever blasphemed or spoke against the Holy Spirit would never be forgiven, neither in that age, nor in the age to come (Matthew 12:31-32). This was not, of course, because the Holy Spirit was a more important member of the Trinity than the Father or the Son, but simply because the Holy Spirit was the third member of the Trinity to deal with them. They had rejected the Father in the Old Testament. Then the Father had sent the Son and they had rejected, contradicted and blasphemed Him. Now the Son was to send the Spirit and, “Beware,” says our Lord, for “if you contradict or blaspheme Him, it will never be forgiven you.”
The Holy Spirit had come at Pentecost, mightily confirming the witness of the apostles to Christ, but the unbelieving Jews, especially the rulers, had bitterly opposed them, contradicting and blaspheming. Now, here at Antioch in Pisidia, we find them doing the same thing. Later, at Corinth again the Jews “opposed themselves, and blasphemed” (18:6) and while that precise phraseology is not always used, this is what we find them doing from Jerusalem to Rome. Thus it was that that rebellious generation in Israel committed the unpardonable sin, never to be forgiven them. As a nation, however, Israel is typified by Bar-Jesus who was blinded “for a season” (Acts 13:11 cf. Romans 11:25-26). — Stam, pages 210-211.
grew bold (v.46) — Their courage grew with opposition.
to you (v.46) — to the Jews
reject (v.46) = push away, thrust away. This wasn’t simply a passive noncommittal.
judge yourselves (v.46) — pronounce sentence on yourselves by your actions
we turn to the Gentiles (v.46) — for the first time, they turned their backs on the Jews and spoke directly to the Gentiles
It was necessary to preach the Word of God to the Jews first, then, because according to covenant and prophecy they were to be the channel through which God should bless the Gentiles. But let us continue with Paul’s declaration to the Jews at Antioch: “It was necessary that the Word of God should first have been spoken to you, BUT … “
Does not this “but” indicate a change in the program, a departure (even if a temporary departure) from the procedure outlined in prophecy?
But does this indicate that God was forced to change His plans because of Israel’s rejection of Christ? By no means, for the apostle informs us — and proves it — that this departure from His prophesied program had been planned, but kept secret, since “before the world began” (Ephesians 1:4; 3:1-11; Colossians 1:24-27).
Does it mean, then, that God could not, or would not, keep His word? No indeed. First, this same Paul, by the Spirit, insists that all Israel will yet be saved and the covenant promises fulfilled (Romans 11:25-29). Thus the departure from the prophetic program proves to be but a temporary one, an interruption of it. Second, this generation of Abraham’s seed failed to become a blessing to the Gentiles, not because of God’s unfaithfulness to them, but because they refused to accept the blessing themselves. Paul is most emphatic as to this, saying: “but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles. — Stam, pages 212-213.
The quote in verse 47 is from Isaiah 49:6, where it refers to the Servant, the Messiah.
appointed (v.48) = disposed toward. Those who were inclined toward eternal life in Christ believed. This isn’t election.
spread throughout (v.49) — tense indicates a continual action
devout and prominent women (v.50). In Asia Minor, women had a more important status than in Greece and were sometimes appointed as magistrates. These women were probably proselytes, the wives of leading, influential men.
persecution (v.50) — 2 Timothy 3:11 indicates that Paul suffered personal violence at Antioch, and it has been suggested that one of the “beatings with rods” (of Roman lictors) referred to in 2 Corinthians 11:25 may have occurred at Pisidian Antioch, the Roman magistrates there, as in all such colonies, being attended by lictors (see 16:22). It was probably, too, the scene of one of the five beatings by the Jews mentioned in 2 Corinthians 11:24. — Walker, page 302.
shook off the dust (v.51) — left them to the consequences of their choice
Iconium (v.51) — An ancient city belonging to Phyrgia, but near the border of Lycaonia. It was situated in a fertile spot, and was also an important commercial town, since one of the main roads between Cilicia and the west passed through it. Jews were numerous there. It was distant from Antioch about 85 miles by road, and was, so to speak, and outlying town in the region of Zillah of Antioch, though much less important than the latter, from a political point of view. — Walker, page 303.
filled with joy (v.52) — in spite of persecution and the departure of Paul and Barnabas
filled … with the Holy Spirit (v.52) — In Acts 2:38, the Jews were filled with the Holy Spirit after they were baptized. In Acts 10:44, 48, the Gentiles in Cornelius’ house were filled with the Holy Spirit before they were baptized. Now here in Acts 13:52, the Gentiles in Antioch were filled with the Holy Spirit with no reference to baptism whatsoever.
38 Therefore let it be known to you, brethren, that through this Man is preached to you the forgiveness of sins;
39 and by Him everyone who believes is justified from all things from which you could not be justified by the law of Moses.
40 Beware therefore, lest what has been spoken in the prophets come upon you:
41 ‘Behold, you despisers, marvel and perish! For I work a work in your days, a work which you will by no means believe, though one were to declare it to you.'”
through this Man (v.38) — through Him and no other
[Paul’s message] corresponds in different ways to Peter’s preaching to the Jews, yet it differs from Peter’s message in regard to the Gospel. As we have seen Peter’s preaching was addressed to the Jews and he offered forgiveness of sins to them who repent and are baptized. But Paul utters a truth for the first time, which Peter did not declare. He said: “By Him all that believe are justified from all things, from which ye could not be justified by the law of Moses.” It is justification by faith he now preaches. We have in his first recorded utterance the Keynote of the two great Epistles, dictated by the Holy Spirit to Paul; the great doctrinal Epistle to the Romans and the controversial Epistle to the Galatians, the defense of his Gospel.
He did not once mention the word repentance. He has nothing to say of baptism. He did not exhort them to do the best they could or to live under that law, which they had. The Law of Moses could not justify them. The Epistle to the Galatians, most likely read by those in Antioch who heard Paul speak, enlarges upon this fully. Justification from all things is offered now by faith in Jesus Christ. All that believe are justified of all things is the blessed message of the Gospel of Grace which Paul preached and which is not after man, but by the revelation of Jesus Christ (Galatians 1:11-12) — Gaebelein, pages 241-242, 245.
The quote in verse 41 is from Habakkuk 1:5.
despisers (v.41) = look down upon, think lightly of
We find the law and the prophets referred to at both the beginning and the end of this synagogue service (vs. 15, 39-40). At the beginning the law and the prophets are read and Paul and Barnabas are asked if they have some word of exhortation for the people. Paul has a word of exhortation from both the law and the prophets. After showing how the Savior, though crucified and rejected by His people, is alive again, he exhorts his hearers: Through Christ they may enjoy the forgiveness of sins, for by Him all that believe are justified from all things from which they could not be justified by the law of Moses.
And to this the apostle adds a final exhortation not to despise the gracious offer, lest they find themselves in the position of Christ-rejecting Israel. “Beware lest that come upon you” or, “lest you find yourselves in the situation,” of those to whom God must now speak in the same way as He had spoken in Habakkuk 1:5 (though with regard to a different matter).
How applicable were the words of Habakkuk 1:5 to Israel’s situation at this time! They had despised God’s goodness, now God was doing a work which they could not believe. They said in effect: “But He cannot save the Gentiles apart from us! What about all the Old Testament promises?” Yet He was blessing the Gentiles apart from them — through the Christ whom they had rejected, and they could only “Behold … and wonder, and perish.” Now Paul exhorts, especially his Jewish hearers, to beware lest that come upon them.
And thus the Spirit-led apostle used the opportunity to exhort his hearers from both the law and the prophets. From the law: “Do not trust in the law; trust in Christ.” From the prophets: “Do not despise the gracious invitation.” — Stam, pages 202-203
__________
The record of Peter’s Pentecostal address to “all the house of Israel” closes with the demand: “Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins … (Acts 2:38).
Paul’s address closes with the declaration that “through you this man is preached unto you the forgiveness of sins; and by Him all that believe are justified from all things, from which ye could not be justified by the law of Moses” (Acts 13:38-39).
The word remission in Acts 2:38 means to let go, to release, but the word justified here in Acts 13:38 means to be declared righteous, a great advance on Remission. — Stam, page 204.
32 And we declare to you glad tidings — that promise which was made to the fathers.
33 God has fulfilled this for us their children, in that He has raised up Jesus. As it is also written in the second Psalm: ‘You are My Son, today I have begotten You.’
34 And that He raised Him from the dead, no more to return to corruption, He has spoken thus: ‘I will give you the sure mercies of David.’
35 Therefore He also says in another Psalm: ‘You will not allow Your Holy One to see corruption.’
36 “For David, after he had served his own generation by the will of God, fell asleep, was buried with his fathers, and saw corruption;
37 but He whom God raised up saw no corruption.
fulfilled (v.33) = completely fulfilled
You are My Son, today I have begotten You (v.33) — from Psalm 2:7 — The resurrection was the official proof and proclamation that Jesus Christ is the Son of God — And declared to be the Son of God with power according to the Spirit of holiness, by the resurrection from the dead (Romans 1:4).
I will give you the sure mercies of David (v.34 — from Isaiah 55:3 — the sacred and sure promises to David. The resurrection was a seal and fulfillment of those promises.
You will not allow Your Holy One to see corruption (v.35) — from Psalm 16:10
David (v.36) — David died, therefore the prophecy in Psalm 16 could not refer to him but had to refer to the Messiah.
his own generation (v.36) — David served while he was alive. Christ’s service and its results are permanent.
Thus, while Israel, as a nation, had crucified Christ and was even now standing by that awful deed, all had progressed according to God’s immutable plan. Christ was alive in spite of His enemies, and gloriously able and ready to save. — Stam, page 201.
26 “Men and brethren, sons of the family of Abraham, and those among you who fear God, to you the word of this salvation has been sent.
27 For those who dwell in Jerusalem, and their rulers, because they did not know Him, nor even the voices of the Prophets which are read every Sabbath, have fulfilled them in condemning Him.
28 And though they found no cause for death in Him, they asked Pilate that He should be put to death.
29 Now when they had fulfilled all that was written concerning Him, they took Him down from the tree and laid Him in a tomb.
30 But God raised Him from the dead.
31 He was seen for many days by those who came up with Him from Galilee to Jerusalem, who are His witnesses to the people.
rulers (v.27) — the chief priest and the Sanhedrin (Acts 3:17; 6:15)
Now Paul says not only to the Jews but also to the God-fearing Gentiles in his audience: “To you is the word of this salvation sent” (v.26). Does this mean that Paul, like John the Baptist and Peter, also preached “the baptism of repentance for the remission of sins,” offering Christ as King? Not at all. Nowhere, ever, do we find Paul proclaiming repentance and baptism for the remission of sins and in this sermon in Pisidian Antioch he certainly did not do so if verses 38 and 39 mean anything at all.
Careful note should be taken as to how and why salvation was now being sent to these Jews of the dispersion and the God-fearing Gentiles among them.
“To YOU is the word of this salvation sent,” says Paul, “for THEY that dwell at Jerusalem, and their rulers … condemned Him.” It was not, then, because Jerusalem and Israel’s rulers had accepted Christ and therefore the kingdom could now be proclaimed in the regions beyond. The very fact that Paul, rather than one of the twelve, is the preacher here would refute this idea. It was rather because Jerusalem and Israel’s rulers had rejected Christ. They had rejected Christ, so now Paul offers Him to these dispersed Jews and God-fearing Gentiles.
(At first, according to Acts 10:36, the Word of God was “sent unto the children of Israel.” Here in Acts 13:26 “the word of this salvation” is “sent” to the “children of the stock of Abraham” and Gentiles among them who “feared God.” In Acts 28:28 “the salvation of God is sent unto the Gentiles.”)
The reason he could thus offer salvation to his hearers apart from Israel’s conversion was because though those at Jerusalem neither knew Christ nor understood the prophets, they had nevertheless fulfilled the prophetic Scriptures in condemning Christ! — Stam, pages 199-200.
