Verse by Verse

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

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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.

16 Then Paul stood up, and motioning with his hand said, “Men of Israel, and you who fear God, listen:

17 The God of this people Israel chose our fathers, and exalted the people when they dwelt as strangers in the land of Egypt, and with an uplifted arm He brought them out of it.

18 Now for a time of about forty years He put up with their ways in the wilderness.

19 And when He had destroyed seven nations in the land of Canaan, He distributed their land to them by allotment.

20 “After that He gave them judges for about four hundred and fifty years, until Samuel the prophet.

21 And afterward they asked for a king; so God gave them Saul the son of Kish, a man of the tribe of Benjamin, for forty years.

22 And when He had removed him, He raised up for them David as king, to whom also He gave testimony and said, ‘I have found David the son of Jesse, a man after My own heart, who will do all My will.’

23 From this man’s seed, according to the promise, God raised up for Israel a Savior — Jesus —

24 after John had first preached, before His coming, the baptism of repentance to all the people of Israel.

25 And as John was finishing his course, he said, ‘Who do you think I am? I am not He. But behold, there comes One after me, the sandals of whose feet I am not worthy to loose.’

and you who fear God (v.16) — Gentile proselytes (v.43) and other Gentiles (v.42) who had not converted but recognized Israel’s God as the true God

exalted (v.17) — blessed them, intervened for them, increased their numbers and gave them influence

with an uplifted arm (v.17) — Therefore say to the children of Israel: ‘I am the Lord; I will bring you out from under the burdens of the Egyptians, I will rescue you from their bondage, and I will redeem you with an outstretched arm and with great judgments (Exodus 6:6).

put up with their ways (v.18) — suffered their manners — The verb so rendered is found only here. The change of a single letter in the Greek verb gives us a different and beautiful rendering favored by some authorities, “bare them as a nursing father.” This accords with the LXX of Deuteronomy 1:31, to which allusion is here made. Both readings give excellent sense. — Walker, page 291.

forty years (v.18) — Do not harden your hearts as in the rebellion, in the day of trial in the wilderness, where your fathers tested Me, tried Me, and saw My works forty years. Therefore I was angry with that generation, and said, ‘They always go astray in their heart, and they have not known My ways (Hebrews 3:8-10).

seven nations (v.19) — When the Lord your God brings you into the land which you go to possess, and has cast out many nations before you, the Hittites and the Girgashites and the Amorites and the Canaanites and the Perizzites and the Hivites and the Jebusites, seven nations greater and mightier than you (Deuteronomy 7:1).

judges (v.20) — “the children of Israel did evil again” — Judges 3:12; 10:6; 13:1

The monarchy had begun with the cry: “Make us a king!” (1 Samuel 8:5) and had ended with the cry: “We have no king but Caesar!” (John 19:15). — Stam, page 195.

king (v.21) — And the Lord said to Samuel, “Heed the voice of the people in all that they say to you; for they have not rejected you, but they have rejected Me, that I should not reign over them (1 Samuel 8:7).

forty years (v.21) — The length of Saul’s reign isn’t mentioned in the Old Testament.

The quote in verse 22 is from Psalm 89:20, 1 Samuel 13:14 and Psalm 40:8.

My will (v.22) — plural, “all  My wishes”

Jesus (v.23) — The Greek form of Joshua — “Jehovah Saves” or “Jehovah Is Salvation”

coming (v.24) = entering into His ministry

course (v.25) — from a runner’s race (Acts 20:24; 2 Timothy 4:7)

Notice how often Paul refers to God as the One doing the action in the history of Israel.

13 Now when Paul and his party set sail from Paphos, they came to Perga in Pamphylia; and John, departing from them, returned to Jerusalem.

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.

15 And after the reading of the Law and the Prophets, the rulers of the synagogue sent to them, saying, “Men and brethren, if you have any word of exhortation for the people, say on.”

Paul and his party (v.13) — Paul was now the leader.

As soon as Perga was reached, John the helper, who had gone forth with them from Antioch, deserted them. It was a desertion, for later we find the statement that he departed from them from Pamphylia, and went not with them to the work (Acts 15:38). No reason is given why John turned backward. Was it on account of the dangers or the hard labor? Or was it cowardice? The reason of his return was most likely of a different nature. He was still [perhaps] greatly attached to Jerusalem. His Hebrew name is mentioned only in this chapter and not the Gentile, the Roman, Mark. Perhaps he could not fully endorse the complete association with the Gentiles and turned back to Jerusalem to be in fellowship with them who were of the circumcision and “zealous for the Law.” No matter what was the motive, he did leave them. It was failure on his part and for a long time John Mark had evidently little or no service. He was unprofitable. Blessed is the information we receive from 2 Timothy by Paul. He requested Mark’s presence in Rome. “Take Mark, and bring him with thee, for he is profitable to me for the ministry” (2 Timothy 4:11). He had been restored, seen his error and judged himself. There can be no question, but John Mark is the writer of the Gospel of Mark, in which the perfect servant of God, the Lord Jesus Christ is portrayed in His unfailing service. — Gaebelein, pages 238-239.

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Perga in Pamphylia (v.13) — It lay north-northwest of Cyprus, and was the natural district to make for, in furtherance of their missionary work. Perga was the chief city of Pamphylia, and seems to have been founded in the third century B.C. It lay five miles west of the river Cestrus, and about seven miles from the coast. Possibly, however, an outlying port-town may have been situated on the Cestrus, to which vessels could sail direct up the river. While Attalia (14:25) was a Greek colony, Perga was a center of Asiatic influence. its goddess Artemis and her worship were famous. It was an important city. — Walker, page 288.

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Antioch in Pisidia (v.14) — Better, “Pisidian Antioch.” Pisidia was a country in southern Asia Minor, forming, at the period in question, part of the Roman province of Galatia. It was bounded on the south by Pamphylia, on the north by Phrygia, and on the west by Lycia. Paul crossed it on his way to Antioch on this occasion, and again on his return to Perga (14:24).

The city of Antioch was not really in the country of Pisidia, but in that of Phrygia, It is called by Strabo (A.D. 19), “Antioch toward Pisidia,” or “Pisidian Antioch,” to distinguish it from other Antiochs; and, since that part of Phrygia which was included in the Galatian province was gradually merged into Pisidia, the town came to be called, later, “Antioch of Pisidia.” Like Antioch in Syria, it was founded by Seleucus Nicator in the third century B.C. and named after his father. The emperor Augustus made it a “colony” and constituted it the military and administrative center of the southern portion of the province of Galatia. It was, therefore, the most important city in that part of Asia Minor. It lay about 100 miles inland, and was situated on a lofty plain about 3,600 feet above sea-level. It had a Latin organization, a Greek civilization, a Phrygian population, and contained a large settlement of Jews.

Ramsay, who thinks that Paul’s constitutional malady was severe malarial fever, holds that the apostle was driven, after a sharp attack of such fever, from the low-lying country round Perga to the elevated Plateau on which Antioch was built. This will not appeal, however, to those who are of opinion that his affliction was rather ophthalmic (Galatians 4:15; 6:11) or epileptic (Galatians 4:14). Whatever may have been its nature, the immediate cause of his preaching the Gospel in Southern Galatia was due in some way to an attack of it (Galatians 4:13), whether that attack occurred in Perga, Antioch, or en route between the two. The road from Perga to Antioch lay across the Pisidian highlands which were infested by brigands. To his journey thither and back again to Perga may be referred some of those “perils of rivers,” and “perils of robbers,” of which we read in 2 Corinthians 11:26. As he crossed from Pampylia into Pisidia, he entered the Roman province of Galatia. — Walker, pages 289-290.

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The order of service as carried on in orthodox synagogues of today is about the same as in the synagogues of the first century. The “Hear Israel!” the so-called “Shema” (a recitation of Deuteronomy 6:4-9), prayers and the reading of a prescribed portion of the Pentateuch, and a similar portion from the Prophets, called the “Haftorah.” After the reading of those portions, exhortation was in order. — Gaebelein, page 240.

Paul and Barnabas may have dressed in some way that identified them as rabbis, or may have sat in a section of the synagogue designated for those prepared to teach. After the readings, it was standard procedure to hear a sermon when a competent teacher was in attendance.

The word synagogue is found 26 times in the Acts but not once in the epistles of Paul, even though six of his epistles were written during the Acts period. This is confirmation of the fact that Acts is primarily the story of Israel’s apostasy, while Paul’s epistles contain the doctrine and practice of the Body of Christ. — Stam, page 189.

6 Now when they had gone through the island to Paphos, they found a certain sorcerer, a false prophet, a Jew whose name was Bar-Jesus,

7 who was with the proconsul, Sergius Paulus, an intelligent man. This man called for Barnabas and Saul and sought to hear the word of God.

8 But Elymas the sorcerer (for so his name is translated) withstood them, seeking to turn the proconsul away from the faith.

9 Then Saul, who also is called Paul, filled with the Holy Spirit, looked intently at him

10 and said, “O full of all deceit and all fraud, you son of the devil, you enemy of all righteousness, will you not cease perverting the straight ways of the Lord?

11 And now, indeed, the hand of the Lord is upon you, and you shall be blind, not seeing the sun for a time.” And immediately a dark mist fell on him, and he went around seeking someone to lead him by the hand.

12 Then the proconsul believed, when he saw what had been done, being astonished at the teaching of the Lord.

gone through (v.6) — a word used throughout Acts to describe a journey with stops along the way to teach

Paphos (v.6) — the capital of Cyprus where the Roman governor lived — in the southwest corner of the island

Like Simon Magus, Bar-Jesus was one of the magi, one of the wise men of the time. Things true and false were strangely mixed among these men. The accurate science of today was born in the midst of them. Chemistry is the outcome of their alchemy, as astronomy is the outcome of their astrology. It is not easy to discover how far these men were deceived, and how far they were right. Elymas was a man dwelling on the borderline of the occult, able to touch it, professing to be able to work wonders by it.

But he was also a false prophet; and immediately following that statement we are told that he was a Jew. Here then was a man who had been brought up with a knowledge of Hebrew literature, and the things of Hebrew religion; a man who by birth and training had been brought into closest understanding of the highest things in religion. but he was a false prophet, he was uttering things that were not true. Go back to the Old Testament and discover its teaching about false prophets, as to the nature of the sin committed, as to the judgment that fell upon them. There might have been excuse for Bar-Jesus if he were merely one of the magi, for there was much of light in their teaching, as well as error. But that a Jew should become a false prophet, by professing to be able to do the things he was doing, was sin. — Morgan, page 316.

false prophet (v.6) — He mixed religious teaching with his magic.

Bar-Jesus (v.6) = “Son of Jesus or Joshua” — his Jewish name — Paul called him a “son of the devil.”

proconsul (v.7) — The official title of the governor of a Roman province subject to the authority of the Senate. We find it used again in 18:12; 19:38. Cyprus had, at one time, been an imperial province, when its governor bore the title of “pro-praetor,” but Augustus transferred it to the Senate in 22 B.C. Luke, therefore, is strictly accurate in calling the governor proconsul at this period. — Walker, pages 283-284.

Sergius Paulus (v.7) — a Roman

an intelligent man (v.7) — interested in learning, which accounts for why he had Elymas in his entourage (although he obviously wasn’t satisfied with what the sorcerer had told him as he sought to hear the Word of God).

called (v.7) — He, no doubt, had heard of Paul and Barnabas’ teaching in the synagogues.

Elymas (v.8) — probably the Greek form of the Arabic Alim, “wise”) —used by Muhammadans for their theologians. His position was threatened by the teaching of Paul and Barnabas.

dark mist (v.11) — technical medical term for an ophthalmic disease

went around seeking (v.11) — the tense indicates that this continued in vain. Nobody dared help him after seeing what had happened.

Paulus’ astonishment was at the teaching, not the fate of his sorcerer.

This false prophet, the Jew Bar-Jesus, Elymas the sorcerer, is a type of apostate Judaism, which has turned away from the truth, rejected the Gospel and perverts the right ways of the Lord. Such Judaism became after rejecting the offer of God’s mercy.

As Elymas tried to keep the Word of God from the Roman Sergius Paulus, so the Jews tried to keep from the Gentiles the gospel, which they themselves had rejected. The judgment which fell upon the sorcerer is likewise significant. Blindness has been put judicially upon the Jews and without a leader they are groping around in the darkness. This judicial blindness was repeatedly predicted by the prophets. We find it mentioned in Isaiah 6:9-1. Their eyes were to be shut. Our Lord quotes this twice and each time in connection with His rejection in Matthew 13:15 and John 12:40. Then the apostle Paul uses these words for the last time in the New Testament. See Acts 28:25-28. The salvation of God was sent to the Gentiles after the Jews refused to accept it, and the Jews were blinded. But the blindness is not permanent. “Blindness in part has happened to Israel until the fullness of the Gentiles be come in” (Romans 11:25). Corresponding to this is the blindness of Elymas, which was to be “for a season.” The season is this present age. When this age is over, the judicial blindness, the veil which is upon their hearts , will be removed. — Gaebelein, pages 237-238.

1 Now in the church that was at Antioch there were certain prophets and teachers: Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen who had been brought up with Herod the tetrarch, and Saul.

2 As they ministered to the Lord and fasted, the Holy Spirit said, “Now separate to Me Barnabas and Saul for the work to which I have called them.”

3 Then, having fasted and prayed, and laid hands on them, they sent them away.

4 So, being sent out by the Holy Spirit, they went down to Seleucia, and from there they sailed to Cyprus.

5 And when they arrived in Salamis, they preached the word of God in the synagogues of the Jews. They also had John as their assistant.

This probably took place in the spring of A.D. 46.

in the church (v.1) — by this time, it was an organized assembly

prophets (v.1) — see Acts 11:27.

teachers (v.1) — those giving clear instruction in the truth

Simeon (v.1) — his Hebrew name. Niger — Latin “black” — He may have been an African proselyte from Cyrene in Africa (Acts 11:20).

Lucius (v.1) — perhaps the same person mentioned in Romans 16:21

Manaen (v.1) — The name is identical with the Hebrew “Menahem.” Josephus tells us that a famous Essene of that name predicted that Herod the Great, while he was but a boy, would one day be king, and that the grateful monarch afterwards favored him and his sect. Some think that the Manaen of the text may have been that famous Essene’s son. The word “foster-brother” may signify that he was brought up with Herod the Great’s son Antipas. There is evidence from inscriptions, however, that the word was used as an honorable court title, “the king’s friend,” and so it may only indicate that Manaen was a favorite of Herod the tetrarch. — Walker, page 280.

Herod the tetrarch (v.1) — Herod Antipas, who ruled Galilee during Christ’s ministry. He beheaded John the Baptist.

sent them away (v.3) = released them (from their duties)

What did it mean that they laid hands on them? One of their number had uttered that which was the voice of the Holy Spirit. The assembly or church had heard this call. They accepted it as from the Holy Spirit and were obedient to it. Then by the laying on of hands they expressed outwardly their fellowship and identification with the two who had been set apart to do the work to which the Holy Spirit had called. They had nothing to do with their work but to wish them the blessing of the Lord and showing their fellowship in it.

This is seen by the last sentence in the third verse. Unfortunately, the authorized version states that “They sent them away.” Its correct rendering is “They let them go.” The church, or the elders of the church, did not send them away. The very next verse guards against such a thought, for it tells us “So, being sent out by the Holy Spirit.” — Gaebelein, page 234.

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Seleucia (v.4) — The seaport of Antioch, sixteen miles distant. It was built by Seleucus Nacator, and called by his name. Lying at the mouth of the river Orontes, it was important both as a maritime fortress and as a commercial center. — Walker, page 281.

Cyprus (v.4) — see Acts 4:36. Barnabas was from Cyprus.

Salamis (v.5) — The largest and most important town on the island, though not the political capital. It had a good harbor, and lay in the direction of the Syrian coast, on the southeast coast of Cyprus. — Walker, page 282.

synagogues (v.5) — Paul’s custom was to begin his ministry in any city in the synagogues.

20 Now Herod had been very angry with the people of Tyre and Sidon; but they came to him with one accord, and having made Blastus the king’s personal aide their friend, they asked for peace, because their country was supplied with food by the king’s country.

21 So on a set day Herod, arrayed in royal apparel, sat on his throne and gave an oration to them.

22 And the people kept shouting, “The voice of a god and not of a man!”

23 Then immediately an angel of the Lord struck him, because he did not give glory to God. And he was eaten by worms and died.

24 But the word of God grew and multiplied.

25 And Barnabas and Saul returned from Jerusalem when they had fulfilled their ministry, and they also took with them John whose surname was Mark.

Tyre (v.20) — An ancient Phoenician town, about halfway between Sidon and Acre, built partly on the mainland and partly on an island which lay half a mile off the coast. Affording excellent shelter for shipping, it was the most famous port of the ancient world, the island containing two harbors well protected by breakwaters. Alexander the Great was occupied seven months in reducing it; and, after various vicissitudes, it passed into Roman hands.

Sidon (v.20) — About twenty miles north of Tyre. A natural breakwater, in the shape of a rocky reef, rendered it a capital harbor. It rivaled Tyre as a center of merchandise and, at times, surpassed it. Like Tyre, it fell to Alexander; and, later, to the Romans. Herod is known to have favored Berytus, a maritime port twenty miles north of Sidon, and this may possibly have been the bone of contention between them. — Walker, page 272.

Blastus (v.20) — a Roman name. He was probably “befriended” with a bribe

chamberlain (v.20) — in charge of the king’s bedchambers

their country was supplied with food (v.20) — Phoenicia was a narrow strip of land along the coast, part of the Roman province of Syria and not under Herod’s jurisdiction. It was dependent on Galilee for wheat (1 Kings 5:9-11; Ezra 3:7).

Josephus, the Jewish historian, informs us that [Herod’s] garment was made of the brightest silver, which, with the sunlight falling upon it, dazzled the eyes of the multitude. He sat on his throne, the bema, or judgment seat. Then he made an oration, most likely announcing to the ambassadors of Tyre and Sidon that he was now reconciled. The scene must have been a brilliant one. The people were carried away by the magnificent spectacle and flattering oration of the king, and cried out, “it is the voice of a god and not of a man.” No doubt the aim of Herod was this very acclamation. He had planned it all. The zenith of his glory seemed reached. Monarchs were then deified, and Augustus, the emperor, was also worshiped. He gave not the glory to God, but usurped His glory, and the result was a sudden judgment.

What happened to Herod is mentioned by Josephus. He, however, tries to shield the king, though he speaks of Herod’s wickedness. He says that sudden pains attacked him, which were produced by the sight of an owl, a bird he dreaded, and which was seen sitting on one of the ropes of the awning of the theater. The Word of God gives us the true account. It was an angel of the Lord that smote him, and he was eaten of worms. A most awful and loathsome disease took hold of him, and literally he was eaten, after a few days, of worms. “He was seized with violent internal pains, and carried to his palace. There he lingered five days in extreme agony; being eaten of worms, the cause of his intestine disorder.” — Gaebelein, page 227

throne (v.21) — the royal dais set up in the theater where the king presided over the proceedings.

After Herod’s death (in A.D. 44), Palestine was ruled directly by Rome.

Barnabas and Saul returned (v.25) — probably in A.D. 46 or 47.

12 So, when he had considered this, he came to the house of Mary, the mother of John whose surname was Mark, where many were gathered together praying.

13 And as Peter knocked at the door of the gate, a girl named Rhoda came to answer.

14 When she recognized Peter’s voice, because of her gladness she did not open the gate, but ran in and announced that Peter stood before the gate.

15 But they said to her, “You are beside yourself!” Yet she kept insisting that it was so. So they said, “It is his angel.”

16 Now Peter continued knocking; and when they opened the door and saw him, they were astonished.

17 But motioning to them with his hand to keep silent, he declared to them how the Lord had brought him out of the prison. And he said, “Go, tell these things to James and to the brethren.” And he departed and went to another place.

18 Then, as soon as it was day, there was no small stir among the soldiers about what had become of Peter.

19 But when Herod had searched for him and not found him, he examined the guards and commanded that they should be put to death. And he went down from Judea to Caesarea, and stayed there.

considered (v.12) = comprehended — understood what had happened

Mary (v.12) — her only mention in Scripture. She may have been a widow. She was rich enough to own a house in which “many” (v.12) could gather.

John whose surname was Mark (v.12) — “John” was his Hebrew name; “Mark” his Gentile one. From the various notices of him which occur in the New Testament, we may form an epitome of his history.

1) … He was cousin of Barnabas (Colossians 4:10); i.e. they were children of [siblings].

2) He was connected with Peter in his youth, and received spiritual help from him (1 Peter 5:13).

3) He accompanied Barnabas and Paul to Antioch, and, later, to Cyprus (13:4-5). He deserted them, however, at Perga (13:13), and for this reason Paul refused to take him as a fellow-worker during his second missionary journey, with the result that Mark accompanied Barnabas to Cyprus (15:36-39).

4) We then lose sight of him till he reappears with Paul at Rome, evidently a more consecrated man than formerly and the apostle’s accepted companion and co-worker (Colossians 4:10; Philemon 24). During Paul’s second imprisonment at Rome, we find the apostle bidding Timothy to come speedily and bring Mark with him (2 Timothy 4:11), as being “useful for ministering.”

5) 1 Peter 5:13 shows him again associated with Peter and suggests that he had visited some of those churches of Asia Minor to which that apostle is writing. His co-partnership with Peter may have been during the period which elapsed between his departure with Barnabas to Cyprus and his reappearance at Rome with Paul.

6) All that we know certainly, in addition, is that he was the writer of the second Gospel, in the composition of which he had, most probably, Peter’s help and advice. — Walker, pages 268-269

gate (v.13) — as in Acts 10:17 — vestibule — the passageway from the street to the inner courtyard of the house

girl (v.13) = maid — a servant — another hint of Mary’s wealth

Rhoda (v.13) = rose

angel (v.13) — Jews of that time thought each person had a guardian angel to protect him and which could assume the appearance of the one he protected. Those in Mary’s house may have meant this, or they might have thought Peter’s spirit or ghost was at the door.

James (v.17) — Our Lord’s brother. He stands forth to prominence here for the first time as a leader of the church in Jerusalem. In 15:13-21, we see him as president of the Council held in that city to consider the position of the Gentile churches; and other notices of him in the New Testament confirm the fact that he held a position in some respects analogous to that of the later episcopate (Galatians 1:19; 2:9, 12; Acts 21:18). He was, so to speak, head of the college of presbyters in Jerusalem. To him is to be ascribed the Epistle of James. He is known as “James the Just,” and was [supposedly] martyred in Jerusalem in A.D. 62, being thrown down from a pinnacle of the temple and then beaten to death with a fuller’s club. — Walker, page 271

another place (v.17) — we aren’t told where. He was back in Jerusalem in Acts 15:7-11.

examined (v.19) — probably with scourgings

put to death (v.19) — the penalty, under Roman law, for allowing a prisoner to escape

Caesarea (v.19) — see Acts 8:40.

Rhoda, alone, demonstrated faith in this instance. Many commentaries make a point of showing how this incident demonstrates the effectiveness of prayer, but I think it points to something different. Those in Mary’s house were praying, but when they saw evidence that their prayer had been answered, they were “astonished” (v.16). The word means “distraught, bewitched, insane.” I think it’s obvious that, even at this early date, when God was still occasionally intervening physically, a supernatural answer to prayer was NOT the normal course of events.