1 - 3 In the Bible four men named Herod are mentioned. They are Herod the Great; Herod Antipas; Herod Agrippa I; and Herod Agrippa II. The Herod mentioned here is Herod Agrippa I and the grandson of Herod the Great who reigned A. D. 41 - 44. He stretched forth his hands (epebalen tas cheiros) referring to a governmental edict or a summons for arrest. To vex (kakosai) means to harm or hurt certain of the church. He killed James, the son of Zebedee and the brother of John, with a sword (machaire) by beheading him; this was the James and John along with Peter, who were with Jesus on the Mount of Transfiguration. Peter, James and John were in the inner circle of Jesus' disciples. The killing of James pleased (apeston) or was agreeable to the orthodox Jews whose hatred had already manifested itself; Herod desired to gain public favor. James was the first apostle to meet a martyr's death.
4 Herod also took (sullabein) Peter or arrested him and threw him in prison (phulaken) or ward who was guarded by four quaternions of soldiers (four companies of four; three hour shifts each) half of them with Peter in the cell and the other half standing guard outside on each shift. "How many Roman soldiers are needed to see to it that a Galilean fisherman, turned preacher does not escape from a Roman prison? Apparently it takes more than sixteen" (Yeager, X, p. 59). Peter was to be held until the Passover (the Feast of Unleavened Bread or Easter) was over, then Herod would bring him forth to the people, torment him and later execute him as he had done James. Herod did not realize it, but he was closer to the end of his life that was Peter. The festival was a sacred time for the Jews; it continued eight days and was so named because during that time no leaven was allowed in the houses of the Jews.
5 Peter, therefore, was kept in prison; but prayer was made without ceasing by the church for him. 6 And when Herod would have brought him forth, the same night Peter was sleeping between two soldiers, bound with two chains; and the keepers before the door kept the prison. 7 And, behold, an angel of the Lord came upon him, and a light shone in the prison; and he smote Peter on the side, and raised him up, saying, Arise quickly. And his chains fell off from his hands.
5, 6 All the time Peter was in prison, the church was meeting and praying around the clock (ektenos) prolonged praying or without ceasing for his release. How long was he in prison? Probably four or five days, but Peter committed himself to the Lord Who can release prisoners. That night was supposed to be Peter's last night on the earth; tomorrow he would suffer the same fate as his co-worker James. Of course, God had other plans for his apostle; prisons are no problem to our Almighty God. The night before Herod would bring Peter forth, a miracle happened. The prisoner while sleeping (koimomenos) peacefully with unbroken slumber between (metaxu) two soldiers was in chains bound to both of them. Why should Peter stay awake? Our Lord never slumbers or sleeps (Psalm 121:3, 4). Some soldiers were within and others were without.
7 A lordly angel appeared lighting up the prison. The angel rapped or tickled Peter on the side (poked him in the ribs) and said to him, "Arise quickly..." or Stand up, now or speedily (taxei). Peter was aroused from sleep - the calm sleep that springs from a good conscience and quiet confidence in God. As Peter arose from the floor, his chains fell off (exepesan) or fell away from between the hands (Peter's and the soldiers'), and he was free. Probably Peter was chained to one soldier with one hand and another soldier with the other hand. Peter's release, without a doubt, took place between the 3 p.m. and the 6 p.m. shift; this was the last shift before daylight. How come the soldiers did not awake; God had sedated them!
8 And the angel said unto him, Gird thyself, and bind on thy sandals. And so he did. And he saith unto him, Cast thy garment about thee, and follow me. 9 And he went out, and followed him, and knew not that it was true which was done by the angel, but thought he saw a vision. 10 When they were past the first and the second guard, they came unto the iron gate that leadeth unto the city, which opened to them of its own accord; and they went out, and passed on through one street; and immediately the angel departed from him.
8 - 10 The angel told Peter to gird himself up (zosai), get dressed or put on his clothing, put on his sandals (sandalia), throw around him his (outer) garment (himation) and follow him (akolouthei) or walk behind him. It was not a hurried flight; everything was under control. Another encounter with an angel resulted in Peter questioning God; he would make this mistake a second time. Peter obeyed although he couldn't believe what was happening; he thought he was having a dream or having a vision (oroma). "(Peter's and the angel's) path led away from the inner cell where the two guards still slept, through the locked door which led into the outer cell and past two more guards and through the iron gate of the outer wall of the prison compound. It is scant wonder that Peter thought he was dreaming" (Yeager, X, p. 66). Miraculously the iron gate opened automatically (automate) or of its own accord; the word from which we get our word automatic. The final door to the prison opened like it had an electric-eye (without any visible cause) and probably closed behind them as silently as it had opened. The iron gate which led to the city indicates that the prison was inside the walls of Jerusalem. "This lends support to the idea that it may have been the Tower of Antonia, located at the northwest corner of the Temple Area" (Carter and Earle, p. 168). Of course, when God is in control
"Stone walls do not a prison make,
Nor iron bars a cage."
The lordly angel had done his task, so he departed (apeste) or withdrew from Peter. Could the angel's parting remark have been, "O. K. fisherman, you're on your own?" 11 And when Peter was come to himself, he said, Now I know of a surety that the Lord hath sent his angel, and hath delivered me out of the hand of Herod, and from all the expectation of the people of the Jews. 12 And when he had considered the thing, he came to the house of Mary, the mother of John, whose surname was Mark, where many were gathered together praying.
11, 12 When the angel left Peter, he knew it was for real (alethos), its the truth; Jehovah God had delivered him from the hand of Herod, and he would not have to stand trial by Herod and the Jewish people. No torture nor a trial today! Peter did not know it, but God had more than twenty years of service for this valiant servant to perform before his execution much later. Why did God deliver Peter and permit James to be killed? God has not chosen to tell us. After Peter thought things over, he decided to go to the house of Mary, mother of John Mark, probably the author of the Second Gospel. It was there that the other disciples were gathered (sunethrosmenoi) or assembled praying. They had been praying and were still praying. It is not unlikely that Barnabas and Saul were in the crowd praying for Peter's release; they had come to Jerusalem to deliver money from the saints at Antioch to the poor saints at Jerusalem (Acts 11:27 - 30).
13 And as Peter knocked at the door of the gate, a maid came to hearken, named Rhoda. 14 And when she knew Peter's voice, she opened not the gate for gladness, but ran in, and told how Peter stood before the gate. 15 And they said unto her, Thou art mad. But she constantly affirmed that it was even so. Then said, they, It is his angel.
13, 14 Peter knocked on the outer gate leading to the street and shouted. A female servant named Rhoda came to the gate and upon hearing Peter's voice, she was so excited and glad she ran into the house without unlocking the gate and letting Peter come in. When she told them that Peter was at the gate wanting admittance they would not believe her. They accused Rhoda of being mad (maine), insane or beside herself; however, she kept on insisting (diischurizeto) or she was obstinate. Those inside thought it was probably Peter's angel. "The entire episode reveals that even in the early church, when the saints were accustomed to the miraculous, and should therefore have expected with high confidence that God would do what they asked, they were so lacking in faith that when Rhoda announced the good news they told her she was crazy" (Yeager, X, p. 74). Nevertheless the saints discounted Rhoda's story.
Is prayer important? "What America needs...is a revival of piety, the kind that mother and father used to have, piety that counted it worthwhile to have daily family prayers before breakfast and who quit work a half hour earlier to be on time for the midweek prayer meeting. That's what we need now to clean our country of filth, graft, and greed!" Said George Mueller, "I live in the spirit of prayer. I pray as I walk. I pray when I lie down. I pray when I arise. The answers are always coming. The promise is sure: 'What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them' (Mark 11:24). God has answered my prayers thousand of times. When I am persuaded a thing is right, I go on praying for it until the answer comes. I never give up!" (The Sunday School Times, May 27, 1967).
16 But Peter continued knocking; and when they had opened the door, and saw him, they were astonished. 17 But he, beckoning unto them with the hand to hold their peace, declared unto them how the Lord had brought him out of the prison. And he said, Go show these things unto James, and to the brethren. And he departed, and went into another place. 18 Now as soon as it was day, there was no small stir among the soldiers concerning what was become of Peter.
16 - 18 Peter was persistent and kept on knocking and when they let him in, he assured them that the Lord had answered their prayers. Those who had been praying were astonished (exestnsan) or frightened out of their wits that their prayers had been answered. Peter gestured (motioning with his hand downward) for them to keep silence (kataseisas) that he might tell them of his experience. "One can almost hear Peter telling his story: 'I tell you, I was completely out of it. It was all God's doing. I thought I was having a particularly pleasant dream'" (Polhill, p. 276). He desired that James and the other brethren know about his release. If Peter means James the son of Zebedee, he did not know that James had been martyred. He could, however, have meant James the Lord's brother. Whereupon when daylight came Peter left town, and when the officials discovered that Peter was gone there was a great commotion (tarachos) or agitation. If there was no prisoner there could be no trial!
The eighteenth century poet, William Cowper stated,
"God moves in a mysterious way
His wonders to perform.
He plants his footsteps in the sea
And rides upon the storm.
19 And when Herod had sought for him, and found him not, he examined the keepers, and commanded that they should be put to death. And he want down from Judaea to Caesarea, and there abode.
19 When Herod was told what had happened, he questioned (anakrinas) or examined the guards, they were taken away (apachthenai) or led away to execution. If Herod could not execute the prisoner, he would execute the guards. One cannot imagine how the guards must have tried to make some sense of what happened to Peter. Was it a carefully planned 'inside job?' No, God had intervened and God had other duties for Peter; He hid him. Herod left Jerusalem and journeyed to Caesarea, and Josephus informs us that he was to preside over the public games in honor of the Emperor Claudius. Herod remained there until his death.
20 After Peter's miraculous release from prison and after punishing the guards who supposedly let him go, Herod retired to Tyre and Sidon. These cities were outside of Herod's jurisdiction, but had depended upon Herod and his country for food. There had been hostility between Herod and those two city states for some time. He was highly displeased (thumomacho) or angry enough to fight with them. The city states saw a way of influencing Herod through his chamberlain or valet, Blastus, to placate or make peace with Herod. Tyre and Sidon's dependence upon foreign aid goes back to the days of Solomon and King Hiram; all of Phoenicia was dependent upon Galilee for much of its food. Herod's granting them foreign aid evidently was coming to a close.
21 And upon a set day Herod, arrayed in royal apparel, sat upon his throne, and made an oration unto them. 22 And the people gave a shout, saying, It is the voice of a god, and not of a man.
21, 22 Upon a set day identified by Josephus as a festival celebrated to make vows for the safety of the Emperor, at which Herod exhibited shows in honor of Caesar, Herod appeared garbed (endusamenos), arrayed or clothed with all his royal regalia ready for his speech (edemegorei) or harangue. Apparently he had arrayed himself in a garment with silver threads; when the sun's rays fell upon himself in that garment, his robe glittered and glistened in such great resplendence that dazzled the crowds packed into the theater. "It was like a staged political event, arranged by the public relations experts" (Yeager, X, p. 82). Whereupon the people gave him homage proclaiming him as a great one, more than mortal, even a god. They said he even spoke like a god. Within a few days after Herod was smitten by the angel he was dead. In his Antiquities XIX, 8, 2, Josephus gives an elaborate description of Herod's royal apparel and his spirit before the Phoenician people.
23 And immediately an angel of the Lord smote him, because he gave not God the glory; and he was eaten of worms, and died.
23 Without delay a lordly angel was dispatched from heaven, who struck (epataxen) or smote Herod. He was eaten with intestinal worms (skolekobrotos) and died, expired or gave up the ghost. His death was caused by unusual infestation of a worm akin to the tapeworm. The worm attacks the liver and bowels and keeps propagating until the entire body is infected. After all, one would expect a medical doctor, Doctor Luke, to have been qualified to diagnose Herod's malady. (For a complete explanation of this malady see MacArthur, Acts, Vol. I, p. 327). Why such a sudden death? He accepted the glory that was due Jehovah God. Herod died a premature death because of his arrogance; God would not tolerate others receiving the glory due unto Him. Was this a divine retribution for what Christianity had suffered at his hand? Herod had touched the apple of God's eye, His people (Zechariah 2:7 - 9), in the martyrdom of James and the imprisonment of Peter.
Herod was not totally in darkness concerning God's promises of a Messiah to the Jewish people, Kistemaker says, "King Herod Agrippa knew the Scriptures, which he publicly read to the people in the temple area during a Jewish feast. Yet, when the crowd in Caesarea addressed him as if he were divine, Herod did not rebuke them but claimed for himself honor that belonged only to God" (p. 448). He must have died and went out to meet eternal sorrows like the rich fool of our Lord's story (Luke 16), but he must have had a splendid funeral.
24 But the word of God grew and multiplied.
24 While all of this was going on, God's word grew (euxanen) or increased and multiplied (eplethuneto), abounded or was diffused more and more. This phenomenal growth took place in spite of James's death and Peter's imprisonment. Neither Herod, nor the forces of hell, could thwart God from honoring His word and redeeming those whom He has chosen. Once again the motif of Acts can be seen - both the mercy and judgment of God is noted. The Holy Spirit blessed the faithful Christians (5:12 - 16), but He brought judgment upon Ananias and Sapphira (5:1 - 11). The Holy Spirit delivered Peter from mortal danger (Acts 12:6 - 17), but the lordly angel struck Agrippa dead for all his arrogance (Acts 12:20 - 23) (Polhill, p. 285). With Agrippa's death the persecution of the church ended at least temporarily, and once again the word flourished. The worms of the world are set in sharp contrast to the Word of God; both are God's instruments.
25 And Barnabas and Saul returned from Jerusalem, when they had fulfilled their ministry, and took with them John, whose surname was Mark.
25 It is supposed by some that this verse fits in with chapter 12 better than it does this chapter. Now "Paul is about to take the center of the stage for the remainder of the Book of Acts. Called to salvation as he traveled to Damascus (Galatians 1:15, 16) he went into seclusion for three years, after which he visited Jerusalem where he conferred with Peter for fifteen days (Galatians 1:17) although at that time he did not meet any of the Apostles except James, half-brother of Jesus, who was the pastor of the Jerusalem church. Now we return to Antioch" (Yeager, X, p. 84). When Barnabas and Saul completed their mission (carrying the relief offering from the Antioch church to the starving saints in Jerusalem because of a famine), they returned to Antioch. From Jerusalem they took John Mark, who was to accompany them on their first missionary journey. John Mark according to Colossians 4:10 was a nephew or cousin (anephios) of Barnabas, "...Mark, sister's son to Barnabas...," this may have Barnabas' reason for taking John Mark on their first missionary journey.
To summarize the chapter, it "opens with James dead, Peter in prison and Herod triumphing; it closes with Herod dead, Peter free, and the word of God triumphing. Such is the power of God to overthrow hostile human plans and to establish His own in their place. Tyrants may be permitted for a time to boast and bluster, opposing the church and hindering the spread of the gospel, but they will not last. In the end, their empire will be broken and their pride abased" (Stott, p. 213).
1 The center of mission work now shifts from Jerusalem to Antioch in Syria; the chief character shifts from Peter to Paul. In the church at Antioch were prophets and teachers; Robertson suggests that since the particle te (an untranslatable Greek word) is mentioned twice that Luke divides the prophets and teachers. The three prophets were Barnabas, Symeon and Lucius (forthtellers as well as foretellers), while the two teachers were Manaen (Heb. Menahem) and Saul. He also says that all teachers were prophets, but not all prophets were teachers. These men were clearly the outstanding men in the great Greek church in Antioch (p. 177). Nevertheless reference is made to these five outstanding ministers. Only Barnabas, Lucius and Saul are mentioned further in the New Testament. Lucius is again mentioned in Romans 16:21; Barnabas is no longer mentioned with Paul on his missionary journeys after Acts 15:39. Of course his name is found in the Pauline epistles of I Cornithians, Galatians and Colossians. Saul (Paul) is the main character in the rest of the Book of Acts, and he is the author of thirteen books of the New Testament and possibly fourteen, if he really did write Hebrews.
Dean Plumptre says of prophets and teachers, "The two were not necessarily identical (Ephesians 4:11), though the higher gift of prophecy commonly included the lower gift of teaching. The former implies a more direct message from God, coming through the Holy Ghost; the latter a more systematic instruction, in which reason and reflection also bore their part" (B. I., XXXVIII, p. 295).
2, 3 As these ministered (leitourgounton) or performed their service unto the Lord and fasted (nesteuonton) or abstained from food the Holy Spirit spoke to the church, saying, "Separate (aphorisate) or divide unto me Barnabas and Saul..." Jehovah God had a specific work for the two prophet/teachers, a special campaign to the Gentiles. The Holy Spirit makes the revelation, selects the missionaries, assigns to them their work. He just says "...for the work unto which I have called (proskeklemai) or summoned them." Of course, we learn later that God wanted them to do mission work beyond the limits of the church and even beyond the area, but God's order went to the local church. They were to go into foreign countries and publish the gospel to Jews and Gentiles. The church fasted and prayed, and laid their hands on them as a matter of endorsement or approval; this was probably not an ordination service as the service is known today. The church sent them on their way (apelusan) or released them for their further duties. Both had already heard the call to preach and had surrendered. Then the church sent them on their way with its co-operative and united blessings. It was to be learned later that when they had finished their first missionary journey, they reported back to the church and gave an account of what God had done for them and how He had blessed their work. Although Barnabas and Saul preached in the synagogues to the Jews, when the Jews did not respond, they turned to the Gentiles.
4 So, they, being sent forth by the Holy Spirit, departed unto Seleucia; and from there they sailed to Cyprus. 5 And when they were at Salamis, they preached the word of God in the synagogues of the Jews; and they had also John as their helper.
4, 5 The year was probably A. D. 45. As Barnabas and Saul were led by the Holy Spirit, they left Antioch and journeyed down (katelthon) or came down about fifteen miles to Seleucia a seacoast town on the Mediterranean Sea and sailed away (apopleusan) or departed to the island of Cyprus. Cyprus was an island in the Mediterranean Sea about 75 miles from Seleucia. The first town on Cyprus was Salamis, the principal city on the island; it was there that they preached in the synagogues. The fact that Barnabas was a native of Cyprus may have induced them to give this direction to their journey as well as the leadership of the Holy Spirit. The synagogues indicate that the Jews here were numerous. John Mark is mentioned here as a helper (upereten), assistant or servant to the missionary couple. Mark's role in ministry may have been as catechist, or keeper of the written documents on Jesus' life; he could have been the one who administered baptism to the new converts. Luke doesn't tell the reader how many converts they had or what kind of a reception they met with the people of Salamis. They proclaimed (kateggellon) the Word and left the results to God.
In the synagogues, where Barnabas was the spokesman, they depended upon the Old Testament for their sermonic material - they showed how God had spoken in former days to the fathers by the prophets, but now He has spoken to the world's inhabitants in and through His Son, Jesus the Nazarene. It is He Who was God incarnate, Teacher, Miracle worker, Messiah, Redeemer, Victor over death, High Priest, and Advocate at God's right hand, and the Coming Judge of all the earth (Yeager, X, p. 96).
6 And when they had gone through the isle unto Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Bar-jesus, 7 who was with the deputy of the country, Sergius Paulus, a prudent man; who called for Barnabas and Saul, and desired to hear the word of God.
6, 7 The missionaries traveled (east to west) the width of the island of Cyprus, probably about one hundred miles. Coming to the town of Paphos at the western end of the island, they encountered a Jew who was a sorcerer (magon) or magician and a false prophet by the name of Bar-jesus who accompanied the deputy of the country, Sergius Paulus. Soothsayers were in abundance during this time. Sergius Paulus was a prudent (suneto) or wise man who wanted to hear the word of God from the missionaries.
8 But Elymas, the sorcerer (for so is his name by interpretation), withstood them, seeking to turn away the deputy from the faith.
8 Luke gives the sorcerer another name, Elymas, which means "wise or powerful one." Not wanting to lose the deputy for his cause, the sorcerer withstood (anthistato) or opposed Barnabas and Saul and wanted to influence the deputy and turn him away (diastrephai) for evil or pervert Serguis Paulus. "(There) was a special influx of power to meet this emergency. Here a cultured heathen, typical of the best in Roman life, who called forth all the powers of Paul plus the special help of the Holy Spirit to expose the wickedness of Elymas Bar-jesus. If one wonders why the Holy Spirit filled Paul for this emergency rather than Barnabas, when Barnabas was named first in 13:2, he can recall the sovereignty of the Holy Spirit in his choice of agents" (Robertson, p. 181). He wanted to be saved, and Barnabas and Saul was ready to talk to him about salvation.
9 Then Saul (who also is called Paul), filled with the Holy Spirit, set his eyes on him, 10 and said, O full of all deceit and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord? 11 And now, behold, the hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun for a season. And immediately there fell on him a mist and a darkness; and he went about seeking some to lead him by the hand. 12 Then the deputy, when he saw what was done, believed, being astonished at the doctrine of the Lord.
9 - 11 The apostle may have been known as Saul among the Jews and Paul among the heathen. Under the power and leadership of the Holy Spirit, Paul set his eyes upon him (atenisas) or looking steadily at him called him a deceiving (dolou) or crafty and mischievous (rhadiourgias) or cunning child of the devil. He was an enemy of righteousness and a perverter (diastrepho) of the ways of the Lord; subtilely and deceit refers to his occupation, and mischief and wickedness to his character. Paul them pronounced a curse of temporary blindness upon him, and he was unable to see the sun for a season. A mist (achlus) and a darkness was upon his eyes that he had to ask someone to lead him about by the hand (cheiragogous); here was the hand of God's judgment upon him. What Paul said about Elymas could be said of the Antichrist and of Satan himself; he did not mince words. We say, "he told it like it is." Note the triple use of the word "all" (pantas, pases, pases); Elymas was totally depraved.
12 Upon seeing what had happened to Elymas, the deputy was so astonished (ekplessomenos) or amazed, he believed the teachings of the Lord preached by Barnabas and Saul.
13 Now when Paul and his company loosed from Paphos, they came to Perga in Pamphylia; and John departing from them, returned to Jerusalem.
13 The Apostle Paul's name is mentioned here as the leader for the first time; Paul and his company (those around hoi peri Paul). Barnabas must have recognized the superiority of Paul and was willing to accept a secondary position; he didn't resent Paul's leadership. His greatness of soul illustrates the old couplet--
"It takes more grace than I can tell
To play the second fiddle well."
Paul and Barnabas now leave the island of Cyprus sailing from Paphos to the coast of Asia Minor (southern Galatia or modern-day Turkey) to the town of Perga in Pamphylia. It was here in Perga that John Mark left (apochoresas) or departed the missionary couple and returned to Jerusalem. Various reasons have been given for John Mark's leaving, but Luke chose not to tell the reader. It is known on a later date that Paul was not pleased with John Mark's desertion.
"A place is found for Saul: - no place had been found big enough for Saul; Damascus, Jerusalem, Antioch - none of these could hold him. He had to go. There was that irresistible and expansive force about him. To shut him up in those rotten old cities, full of prejudice and artificiality, was like shutting up dynamite in an eggshell. Saul burst his fetters: he was beginning to feel his freedom. The world hunger took possession of him--the wide sea was before him--the future beckoned to him--the time was come and he had to go, and he went eagerly, elated, triumphant. The Church at Antioch probably heaved a great sigh of relief as he departed--they probably saw rocks ahead" (H. R. Haweis, B. I., Vol. XXXVIII, p. 306).
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 unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, say on.
14, 15 It's just the two of them now - Paul and Barnabas. They departed Perga and traveled to Antioch in Pisidia (modern-day Turkey). This Antioch is not to be confused with the Antioch in Syria. There were men from Phrygia and Pamphylia present at Pentecost, so some had heard the message of the Messiah and had seen the miracles that day. Some eleven years had passed since Pentecost. "A typical first-century synagogue service would have included the Shema (Deuteronomy 6:4 - 9; 11:13 - 21), the Shemoneh Esreh (the liturgy of 'The Eighteen Benedictions,' 'Blessings,' or Prayers), a reading from the Law, a reading from one of the prophets, a free address given by any competent Jew in attendance, and a closing blessing" (Longenecker, Vol. IX, p. 423). On the sabbath day Paul and Barnabas attended the synagogue, and when the director (archisunagogoi) or chief ruler of the synagogue had read from the law and the prophets, he invited anyone present to speak if they had a word of exhortation (logos rarakleseos). We would say, "If you have something to say to the people, say it." It may have been a custom to hear from strangers or perhaps the local rabbi was eager to hear any news from a stranger. Paul could have been recognized by his rabbinical robe.
16 Then Paul stood up, and beckoning with his hand said, men of Israel, and ye that fear God, listen. 17 The God of this people of Israel chose our father, and exalted the people when they dwelt as sojourners in the land of Egypt, and with an high arm brought he them out of it. 18 And about the time of forty years bore he their manners in the wilderness. 19 And when he had destroyed seven nations in the land of Canaan, he divided their land to them by lot. 20 And after that he gave unto them judges for about the space of four hundred and fifty years, until Samuel, the prophet.
16 - 20 The Apostle Paul took advantage of the invitation to speak; he arose and beckoned with his hand (kataseisas te cheiri) or motioned with his hand, as Peter had done after being released from prison and desired an audience with those who had prayed for him (Acts 12:17). Although the majority of the congregation were Jews (at least the atmosphere was Jewish), there may have been some God-fearing Gentiles present as well. "The Diaspora synagogue was more than a house of worship. It was the hub of the Jewish community - house of worship, center of education, judicial center, social gathering place, and general 'civic center' of the Jewish community" (Polhill, p. 297). Whereupon Paul congratulates them for their reverence toward God; he also begins to relate God's dealing with Israel from the time of Abraham onward. In the first six verses (17 - 22) Paul related Israel's history, to which all present can agree. In fact, Polhill suggests that verses 16b - 25 consists of the promise to Israel, verses 26 - 37 Paul deals with the promise fulfilled in Christ, and in verses 38 - 41 an appeal to accept the promise was made (pp. 302 - 304). Jehovah blessed Israel by bringing them out of Egypt with an high arm (uphelou brachionos) or strong, lifted up arm (a poetic expression of God's sovereignty); that is, Jehovah God demonstrated His superiority of power to liberate Israel. He also bore their manners (etropophoresen), tolerated their behavior or conduct for forty long years during their wilderness wanderings. He, furthermore, destroyed (kathelon) or cast down seven Gentile nations from "the land of promise," - the Canaanites, Hittites, Hivites, Perizzites, Jebusites, Amorites, and the Girgashites - (see: Deuteronomy 7:1; Joshua 3:10; 24:11), and divided the land to the tribal sons of Jacob by lot. Then because there was no king available, Jehovah God raised up several judgeships (deliverers) for four hundred and fifty years until Samuel, the last judge. "The picture that Paul is painting is one of national disgrace upon a background of God's love, grace and divine power" (Yeager, X, p. 117).
21 And afterward they desired a king; and God gave unto them Saul, the son of Kish, a man of the tribe of Benjamin, by the space of forty years. 22 And when he had removed him, he raised up unto them David to be their king, to whom also he gave testimony, and said, I have found David, the son of Jesse, a man after mine own heart, who shall fulfill all my will. 23 Of this man's seed hath God according to his promise, raised unto Israel a Savior, Jesus, 24 when John had first preached, before his coming, the baptism of repentance to all the people of Israel.
21 - 24 Then God permitted them to have a king for forty years in the person of Saul son of Cis(h); they had demanded (etesanto) or asked for a king, so God borrowed a king from the tribe of Benjamin. Saul, after disobeying God repeatedly and who finally committed suicide, was followed by David, God's choice - a man after God's own heart. Now Paul comes to his main point - of the seed of David God as He had promised raised up a Savior, Jesus of Nazareth (Isaiah 11:1 - 16), whom the prophet John the Baptist heralded as the coming King. John came preaching repentance of all Israel. (Although Stephen's sermon in Acts ...... gives a more detailed history of Israel, Paul links the Messiah with David, whom the Jews exalted).
25 And as John fulfilled his course, he said, Who think ye that I am? I am not he. But, behold, there cometh one after me, the shoes of whose feet I am not worthy to loose. 26 Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent. 27 For they that dwell at Jerusalem, and their rulers, because they knew him not, nor yet the voices of the prophets which are read every sabbath day, they have fulfilled them in condemning him.
25 - 27 Verses 24 - 31 are strikingly similar in content to Acts 10:36 - 43. This was the early KERYGMA (the apostolic proclamation of salvation through the Lord Jesus Christ) of the apostles (I Corinthians 15:3,4). John the Baptist (the fulfillment of Isaiah 40:3 - 5) proclaimed (prokeruxantos) or announced ahead of time that the Messiah would come and rise to prominence, but he himself was not worthy to loose the Messiah shoe laces. John said, "I am not the I AM." Now Paul makes his appeal - men and brethren, he addresses them, if they were a God-fearing or reverencing people salvation was sent unto them. Doubtless some of Paul's congregation had condemned (krinantes) or judged and rejected the Messiah; he was giving them opportunity to repent and accept Him as their Messiah. Paul was revealing the Messiah Who had fulfilled all the Old Testament Scriptures referring to His first coming. "Paul established that John the Baptist, who as the fulfillment of Malachi 4:5, 6, was the forerunner of Jesus, the Messiah, denied being the Messiah himself, but said that Jesus indeed was the Messiah" (Yeager, X, p. 126).
28 And though they found no cause of death in him, yet desired they Pilate that he should be slain. 29 And when they had fulfilled all that was written of him, they took him down from the tree, and laid him in a sepulcher. 30 But God raised him from the dead. 31 And he was seen many days of them who came up with him, from Galilee to Jerusalem, who are his witnesses unto the people. 32 And we declare unto you glad tidings, how the promise which was made unto the fathers, 33 God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art My Son, this day have I begotten thee.
28 - 33 The Roman authorities found no cause (aitian) or fault for the death penalty in Jesus; that is, He had done nothing worthy of death. Yet the Jewish religious leaders of Jerusalem desired of Pilate that he have Him crucified. In His crucifixion, the method of death used by the Romans, Old Testament Scriptures were fulfilled; moreover, His execution was illegal in the light of Roman and Hebrew law. After His cruel crucifixion was concluded and all that was done, whether by His enemies or by friends; the trial, torture, insults and indignities took place as predicted in Psalm 22, Jesus was taken down from the Cross, and laid in a borrowed tomb (Isaiah 53:9). On the third day, however, Jehovah God raised (egeiren) or awakened His Son from the dead, and Jesus was seen of many witnesses several times the next several days (emeras pleious), witnesses who were still alive when Paul was preaching his sermon. Now Paul states, because Jesus died on the Cross, and God raised Him from the dead, he now declares these good tidings (evaggelizometha) or good news to his hearers as the fulfillment of the promises (epaggelian) or assurances made to the Jewish fathers through God's prophets. Jehovah God has fulfilled (ekpepleroken) or performed every promise made concerning His Son's first coming into the world (II Samuel 7:12 - 16). Specifically Paul quotes from Psalm 2:7, "Thou art my Son, this day I have begotten thee." When Jehovah God raised His Son from the grave, He offered proof positive that He is the prophesied Messiah. There is no doubt that Jesus is alive and alive forevermore.
34 And as concerning that he raised him up from the dead, now no more to return to corruption, he said in this way, I will give you the sure mercies of David. 35 Wherefore, he saith also in another psalm, Thou shalt not allow thine Holy One to see corruption. 36 For David, after he had served his own generation by the will of God, fell asleep, and was laid unto his fathers, and saw corruption; 37 but he, whom God raised again, saw no corruption.
34, 35 Since our Lord was in the grave only three days, His body saw no corruption. Paul now quotes from Isaiah 55:3, "Incline your ear, and come unto me; hear, and your soul shall live, and I will make an everlasting covenant with you, even the sure mercies of David." Jehovah God confirmed the sacred promises which were made to David with an everlasting covenant. "Having stated the fact of Christ's resurrection (verse 30), Paul authenticated the fact with witnesses (verse 31), applied Psalm 2:7 to it (verse 33), as evidence that Christ is the Person through Whose ministry the total fulfillment of the everlasting covenant will be accomplished" (Yeager, X, pp. 138, 139). Then Paul quotes from another psalm (16:10), "For thou shalt not leave my soul in sheol, neither wilt thou permit thine Holy One to see corruption."
36, 37 Obviously Psalm 16 did not refer to David for he died (ekoimethe) or fell asleep and was buried. His tomb in which David's body did see corruption (diaphthoran) or decay is still with us. The body of David's Son did not remain in the grave long enough to see corruption or decay because Jehovah God raised Him. Did not Paul make his case? "Jesus is the Son of God, the King of Israel, the One in Whom the total fulfillment of the covenant promises to Abraham and David will ultimately be found. He is now ready to offer salvation to his listeners" (Yeager, X, p. 142).
38 Be it known unto you, therefore, men and brethren, that through this man is preached unto you the forgiveness of sins; 39 and by him all that believe are justified from all things, from which ye could not be justified by the law of Moses. 40 Beware, therefore, lest that come upon you, which is spoken of in the prophets; 41 Behold, ye despisers, and wonder, and perish; for I work a work in your days, a work which ye shall in no way believe, though a man declare it unto you.
38 - 41 Paul is now ready to give his invitation. Through belief in this Jesus of Nazareth, forgiveness (aphesis) or remission of sins is now available to all. In and through Jesus, men are justified (dikaiothenai) or made righteous. What the law could not do; Jehovah God has done in and through Jesus Christ. Then Paul admonishes his hearers to beware that the thing that happened to the fathers does not happen to them. The fathers did not listen to the prophets that God raised up, and they will perish in judgment. Paul says to his hearers, "Don't be scoffers (kataphronetai) or despisers, don't wonder (thaumasate) or marvel, and perish (aphanisthete) or vanish away." Listen to Habakkuk 1:5 which reads, "Behold among the nations, and regard, and wonder marvelously; for I will work a work in your days, which ye will not believe, though it be told you." In this passage Habbakuk had warned Israel of King Nebuchadnezzar's rise to power and the threat of an invasion of Israel from Babylon if the nation failed to repent. Not only did Paul's message apply to the Jews, but the Gentiles were included in God's plan of redemption through the Lord Jesus Christ.
God writes with a pen
that never blots,
Speaks with a tongue
that never slips
Acts with a hand
that never fails.
---Charles Haddon Spurgeon
42, 43 After the sermon the people besought (parekaloun) or entreated Paul to speak (lalethenai) or talk further the following Sabbath; they wanted to hear more. The Jews and Gentile proselytes (proseluton) or newcomers to the Jewish faith followed Paul and Barnabas as they left the synagogue and continued a dialogue with them in the streets of the city. The people had heard expositions of Scripture before and moral exhortations, but nothing like this. The missionaries were encouraging and persuading (epeithon) or putting trust in them to continue in (prosmenein) or cleave to the grace of God. "Since salvation is by grace (Ephesians 2:8, 9), the preliminary steps, viz. interest in and rapt attention to the hearing of the Word of God, is also by grace" (Yeager, X, p. 148).
44 And the next Sabbath day came almost the whole city together to hear the word of God. 45 But when the Jews saw the multitudes, they were filled with envy, and spoke against those things which were spoken by Paul, contradicting and blaspheming.
44, 45 One can expect that Paul and Barnabas were busy during the week talking about the Messiah to anyone who would listen. The coming Sabbath (erchomeno sabbato) or the next Sabbath day almost (pasa schedon), well-nigh or nearly the whole city came to the synagogue manifesting a hunger to hear the word of God. Possibly they held multiple services on the Sabbath day to accommodate all the people, or the missionaries may have taught the people in an outdoor gathering in the city's amphitheater. Could there have been an aftermeeting? Because Antioch in Pisidia was predominately Gentile, this would mean that the Jews were considerably eclipsed by the large numbers of Gentiles who came to hear Paul's message. God was blessing these missionaries to the Greco-Roman world. When the Jews saw the crowds coming to hear the word of God, they were envious (zelou) or jealous of the preachers. Many of the Gentiles were being saved and the Jews were zealous. Furthermore, the Jews were unable to draw such a crowd. They began contradicting (antelegon), or speaking abusively against Paul and Barnabas and blaspheming (blasphemountes), criticizing or disrespecting the preachers, and they probably blasphemed Jesus and said that He was a common criminal cursed of God and worthy of death. Whenever people are interested in the word of God and want to hear more, you can expect Satan to oppose the preachers.
Probably with a bit of humor, Bruce states, "Knowing (as we unfortunately do) how pious Christian pewholders can manifest quite un-Christian indignation when they arrive at church on a Sunday morning to find their places occupied by rank outsiders who have come to hear a popular visiting preacher, we can readily appreciate the annoyance of the Jewish community at finding their synagogue practically taken over by a Gentile congregation on this occasion" (p. 281).
46 Then Paul and Barnabas grew bold, and said, It was necessary that the word of God should first have been spoken to you; but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles. 47 For so hath the Lord commanded us, saying, I have set thee to be a light to the nations, that thou shouldest be for salvation unto the ends of the earth.
46, 47 When the missionaries saw what was happening, they grew bolder (parresiasamenoi) or spoke courageously. They knew that Jesus had said, "...it is not ye that speak, but the Spirit of your Father who speaketh in you" (Matthew 10:21). The missionaries wanted the Jews to have first choice of the opportunity to be saved. They pushed (apotheisthe) or thrust away the message, and now they were going to concentrate or turn to (strephometha) Gentiles. Had the Jews accepted the message, they might have taken the gospel to the Gentiles themselves, but because they wanted no part of it, the gospel would bypass the synagogue altogether. It would go directly to the Gentiles and the Jews would be 'left out in the cold.' Goodwin says, "(the missionaries) turned at once and without reserve to the Gentiles" (p. 42). The Jews judged themselves unworthy (ouk axios) of the Christian message. Paul had tried to be diplomatic in his offer of salvation. God intended that the Jews be offered salvation first, then the Gentiles. The Jews had turned their back on Jehovah God; Jesus said in Matthew 7:6, "Give not that which is holy unto the dogs, neither cast your pearls before swine, lest they trample them under their feet, and turn again and lacerate (rend) you." Of course, the passage in verse 47 was a fulfillment of Old Testament Scripture. The prophet Isaiah wrote (49:6), "...I will also give thee for a light to the nations (Gentiles), that thou mayest be my salvation unto the end of the earth." Israel as a nation was supposed to be a light to the Gentiles; they were to be God's evangelizing servants.
This same scripture was applied to the Lord Jesus Christ (Luke 2:32). When the aged Simeon saw the long-expected Lord's Anointed lie at last in his arms, he quoted Isaiah 49:6, "Lord, now lettest thou thy servant depart in peace, according to thy word; for mine eyes have seen thy salvation, which thou hast prepared before the face of all people; a light to lighten the Gentiles, and the glory of the people, Israel." Jesus had said to the Canaanite woman in Matthew 15:24, "I am not sent but unto the lost sheep of the house of Israel." In Matthew 10:5, 6, Jesus said to the twelve, "Go not into the way of the Gentiles, and into any city of the Samaritans enter not; but go, rather, to the lost sheep of the house of Israel." It is written, however, in Luke 24:47, "...repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem." The Lord had given the Jews first opportunity to receive His salvation; however, He did save some Gentiles. Paul and Barnabas now know that there are no restraints to the word of God; God electing decrees have crossed all racial and ethic lines. Those who are willing to be saved and those who believe in Christ Jesus as their Lord and Master can have everlasting life. Paul and Barnabas, however, continued to preach in the synagogues almost everywhere they went.
48 And when the Gentiles heard this, they were glad, and glorified the word of the Lord; and as many as were ordained to eternal life believed. 49 And the word of the Lord was published throughout all the region. 50 But the Jews stirred up the devout and honorable women, and the chief men of the city, and raised persecution against Paul and Barnabas, and expelled them out of their borders. 51 But they shook off the dust of their feet against them, and came unto Iconium. 52 And the disciples were filled with joy, and with the Holy Spirit.
48, 49 This was sweet music to the ears of the Gentiles; they were glad (echairon) or joyful and glorified (edoxazon) or magnified the word of the Lord. As many as were ordained (tetagmenoi) or appointed to eternal life believed. The implication is that God is the Agent, for only He grants eternal life (Matthew 25:46; John 10:28; 17:2). The tense is pluperfect, the voice is passive indicating a completed act in the past with a continuing present result; once destined in the eternal counsels of God our destiny is fixed (Ephesians 1:4; Romans 8:29, 30). In the past, God predestinated the salvation of the Gentiles; "all, in fact, who had been enrolled for eternal life in the records of heaven (were saved)" (Bruce, p. 283). The word of God had widespread acceptance and began to be carried (diephereto) or published throughout the entire region.
50 - 52 The Jews raised (epegeiran) or stirred up persecution (diogmon), trouble or tribulation; it became so strong that Paul and Barnabas were expelled (exebalon) or thrust out from the area. The unbelieving Jews stirred up (parotrunan) or incited the devout and honorable women and the chief men of the city. "It was the object of the crafty Jews to gain the men through the influence of the women, and thus effect the exclusion of the apostles from the city" (Hackett, p. 162). They cleverly used the religious and respected women of the city and the prominent men to persuade the authorities to expel the missionaries. It was the religious enclave that was used against Jesus in Jerusalem; similar tactics were used against Paul and Barnabas. With the exception of the cities of Philippi and Ephesus, it was the Jewish communities that were foremost in stirring up opposition to Paul rather than the provincial authorities acting on their own initiative. Paul and Barnabas did what Jesus told his disciples to do when their message was rejected; in Matthew 10:14 Jesus said, "...whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet." So they shook off the dust of their feet (ektivaxamenoi ton doviorton ton podon) as a testimony against the blasphemers. This was a Jewish gesture of scorn and disassociation symbolizing their ridding themselves of all responsibility for the unreceptive Jews, not the city as a whole. There is a certain irony about this gesture. The Jews when returning to their homeland would shake the dust from their feet as they left heathen territory, symbolizing their leaving their defilement behind as they stepped on the soil of the "holy-land" of Israel once again.
The apostles then journeyed to Iconium, a celebrated city of Asia Minor eighty miles from Antioch, known in modern days as Konya. The Antioch Christians were filled with joy that Paul and Barnabas had considered preaching in their city, but because of the persecution the missionaries felt justified in going to another city. The missionaries had the satisfaction of knowing that the Holy Spirit had saved some of their hearers, and that He was leading them to further fields of service. They had sown the seed in Antioch and the Holy Spirit would make that seed germinate into a church that would honor and glorify the Lord. Just how badly the missionaries were treated in Antioch can only be surmised; however, Paul told Timothy in II Timothy 3:10,11, "But thou hast fully known my doctrine, manner of life, purpose, faith, long-suffering, love, patience, persecutions, afflictions, which came unto me at Antioch, at Iconium, at Lystra, what persecutions I endured; but out of them all the Lord delivered me." Possibly Paul and Barnabas were beaten with rods and whips (II Corinthians 11:24, 25).
* * * * * * * * * * * *
To summarize - Paul, a lawyer and Barnabas, a dedicated co-worker from Cyprus, had diligently
preached the word of God in the synagogue of the Jews for two successive Sabbaths. They had
offered salvation to the Jews first. Some had believed and became Christians; however, some
had rejected their message feeling themselves unworthy. Now Paul will concentrate on his
primary mission - that of preaching to the Gentiles. Doubtless those who had been saved went
up and down the roads and bypaths; crossing and recrossing the entire area there went those who
had heard and believed and were now spreading the good news to others. There was not a single
theologian in the bunch; they were all laymen who had a burning zeal to see others experience
the same salvation that they had experienced (Yeager, X, p. 155).