Acts13
New Living Translation
1Among the prophets and teachers of the church at Antioch of Syria were Barnabas, Simeon (called “the black man”), Lucius (from Cyrene), Manaen (the childhood companion of King Herod Antipas), and Saul.
2One day as these men were worshiping the Lord and fasting, the Holy Spirit said, “Appoint Barnabas and Saul for the special work to which I have called them.”
3So after more fasting and prayer, the men laid their hands on them and sent them on their way.
4So Barnabas and Saul were sent out by the Holy Spirit. They went down to the seaport of Seleucia and then sailed for the island of Cyprus.
5There, in the town of Salamis, they went to the Jewish synagogues and preached the word of God. John Mark went with them as their assistant.
6Afterward they traveled from town to town across the entire island until finally they reached Paphos, where they met a Jewish sorcerer, a false prophet named Bar-Jesus.
7He had attached himself to the governor, Sergius Paulus, who was an intelligent man. The governor invited Barnabas and Saul to visit him, for he wanted to hear the word of God.
8But Elymas, the sorcerer (as his name means in Greek), interfered and urged the governor to pay no attention to what Barnabas and Saul said. He was trying to keep the governor from believing.
9Saul, also known as Paul, was filled with the Holy Spirit, and he looked the sorcerer in the eye.
10Then he said, “You son of the devil, full of every sort of deceit and fraud, and enemy of all that is good! Will you never stop perverting the true ways of the Lord?
11Watch now, for the Lord has laid his hand of punishment upon you, and you will be struck blind. You will not see the sunlight for some time.” Instantly mist and darkness came over the man’s eyes, and he began groping around begging for someone to take his hand and lead him.
12When the governor saw what had happened, he became a believer, for he was astonished at the teaching about the Lord.
13Paul and his companions then left Paphos by ship for Pamphylia, landing at the port town of Perga. There John Mark left them and returned to Jerusalem.
14But Paul and Barnabas traveled inland to Antioch of Pisidia. On the Sabbath they went to the synagogue for the services.
15After the usual readings from the books of Moses and the prophets, those in charge of the service sent them this message: “Brothers, if you have any word of encouragement for the people, come and give it.”
16So Paul stood, lifted his hand to quiet them, and started speaking. “Men of Israel,” he said, “and you God-fearing Gentiles, listen to me.
17“The God of this nation of Israel chose our ancestors and made them multiply and grow strong during their stay in Egypt. Then with a powerful arm he led them out of their slavery.
18He put up with them through forty years of wandering in the wilderness.
19Then he destroyed seven nations in Canaan and gave their land to Israel as an inheritance.
20All this took about 450 years. “After that, God gave them judges to rule until the time of Samuel the prophet.
21Then the people begged for a king, and God gave them Saul son of Kish, a man of the tribe of Benjamin, who reigned for forty years.
22But God removed Saul and replaced him with David, a man about whom God said, ‘I have found David son of Jesse, a man after my own heart. He will do everything I want him to do.’
23“And it is one of King David’s descendants, Jesus, who is God’s promised Savior of Israel!
24Before he came, John the Baptist preached that all the people of Israel needed to repent of their sins and turn to God and be baptized.
25As John was finishing his ministry he asked, ‘Do you think I am the Messiah? No, I am not! But he is coming soon—and I’m not even worthy to be his slave and untie the sandals on his feet.’
26“Brothers—you sons of Abraham, and also you God-fearing Gentiles—this message of salvation has been sent to us!
27The people in Jerusalem and their leaders did not recognize Jesus as the one the prophets had spoken about. Instead, they condemned him, and in doing this they fulfilled the prophets’ words that are read every Sabbath.
28They found no legal reason to execute him, but they asked Pilate to have him killed anyway.
29“When they had done all that the prophecies said about him, they took him down from the cross and placed him in a tomb.
30But God raised him from the dead!
31And over a period of many days he appeared to those who had gone with him from Galilee to Jerusalem. They are now his witnesses to the people of Israel.
32“And now we are here to bring you this Good News. The promise was made to our ancestors,
33and God has now fulfilled it for us, their descendants, by raising Jesus. This is what the second psalm says about Jesus: ‘You are my Son. Today I have become your Father.’
34For God had promised to raise him from the dead, not leaving him to rot in the grave. He said, ‘I will give you the sacred blessings I promised to David.’
35Another psalm explains it more fully: ‘You will not allow your Holy One to rot in the grave.’
36This is not a reference to David, for after David had done the will of God in his own generation, he died and was buried with his ancestors, and his body decayed.
37No, it was a reference to someone else—someone whom God raised and whose body did not decay.
38“Brothers, listen! We are here to proclaim that through this man Jesus there is forgiveness for your sins.
39Everyone who believes in him is made right in God’s sight—something the law of Moses could never do.
40Be careful! Don’t let the prophets’ words apply to you. For they said,
41‘Look, you mockers, be amazed and die! For I am doing something in your own day, something you wouldn’t believe even if someone told you about it.’”
42As Paul and Barnabas left the synagogue that day, the people begged them to speak about these things again the next week.
43Many Jews and devout converts to Judaism followed Paul and Barnabas, and the two men urged them to continue to rely on the grace of God.
44The following week almost the entire city turned out to hear them preach the word of the Lord.
45But when some of the Jews saw the crowds, they were jealous; so they slandered Paul and argued against whatever he said.
46Then Paul and Barnabas spoke out boldly and declared, “It was necessary that we first preach the word of God to you Jews. But since you have rejected it and judged yourselves unworthy of eternal life, we will offer it to the Gentiles.
47For the Lord gave us this command when he said, ‘I have made you a light to the Gentiles, to bring salvation to the farthest corners of the earth.’”
48When the Gentiles heard this, they were very glad and thanked the Lord for his message; and all who were chosen for eternal life became believers.
49So the Lord’s message spread throughout that region.
50Then the Jews stirred up the influential religious women and the leaders of the city, and they incited a mob against Paul and Barnabas and ran them out of town.
51So they shook the dust from their feet as a sign of rejection and went to the town of Iconium.
52And the believers were filled with joy and with the Holy Spirit.
Study Guide
Public-domain commentary and original-language notes for Acts 13.
Chapter Summary
In this chapter: The mission of Paul and Barnabas. (1–3). Elymas the sorcerer. (4–13). Paul's discourse at Antioch. (14–41). He preaches to the Gentiles, and is persecuted by the Jews. (42–52).
vv1-3
What an assemblage was here! In these names we see that the Lord raises up instruments for his work, from various places and stations in life; and zeal for his glory induces men to give up flattering connexions and prospects to promote his cause. It is by the Spirit of Christ that his ministers are made both able and willing for his service, and taken from other cares that would hinder in it. Christ's ministers are to be employed in Christ's work, and, under the Spirit's guidance, to act for the glory of God the Father. They are separated to take pains, and not to take state. A blessing upon Barnabas and Saul in their present undertaking was sought for, and that they might be filled with the Holy Ghost in their work. Whatever means are used, or rules observed, the Holy Ghost alone can fit ministers for their important work, and call them to it.
vv4-13
Satan is in a special manner busy with great men and men in power, to keep them from being religious, for their example will influence many. Saul is here for the first time called Paul, and never after Saul. Saul was his name as he was a Hebrew; Paul was his name as he was a citizen of Rome. Under the direct influence of the Holy Ghost, he gave Elymas his true character, but not in passion. A fulness of deceit and mischief together, make a man indeed a child of the devil. And those who are enemies to the doctrine of Jesus, are enemies to all righteousness; for in it all righteousness is fulfilled. The ways of the Lord Jesus are the only right ways to heaven and happiness. There are many who not only wander from these ways themselves, but set others against these ways. They commonly are so hardened, that they will not cease to do evil. The proconsul was astonished at the force of the doctrine upon his own heart and conscience, and at the power of God by which it was confirmed. The doctrine of Christ astonishes; and the more we know of it, the more reason we shall see to wonder at it. Those who put their hand to the plough and look back, are not fit for the kingdom of God. Those who are not prepared to face opposition, and to endure hardship, are not fitted for the work of the ministry.
vv14-31
When we come together to worship God, we must do it, not only by prayer and praise, but by the reading and hearing of the word of God. The bare reading of the Scriptures in public assemblies is not enough; they should be expounded, and the people exhorted out of them. This is helping people in doing that which is necessary to make the word profitable, to apply it to themselves. Every thing is touched upon in this sermon, which might best prevail with Jews to receive and embrace Christ as the promised Messiah. And every view, however short or faint, of the Lord's dealings with his church, reminds us of his mercy and long-suffering, and of man's ingratitude and perverseness. Paul passes from David to the Son of David, and shows that this Jesus is his promised Seed; a Saviour to do that for them, which the judges of old could not do, to save them from their sins, their worst enemies. When the apostles preached Christ as the Saviour, they were so far from concealing his death, that they always preached Christ crucified. Our complete separation from sin, is represented by our being buried with Christ. But he rose again from the dead, and saw no corruption: this was the great truth to be preached.
Key Words
δέ (dé): but, and, etc.
ἦν (ēn): I (thou, etc.) was (wast or were)
κατά (katá): (prepositionally) down (in place or time), in varied relations (according to the case (genitive, dative or accusative) with which it is joined)
ἐκκλησία (ekklēsía): a calling out, i.e. (concretely) a popular meeting, especially a religious congregation (Jewish synagogue, or Christian community of members on earth or saints in heaven or both)
Ἀντιόχεια (Antiócheia): Antiochia, a place in Syria
προφήτης (prophḗtēs): a foreteller ("prophet"); by analogy, an inspired speaker; by extension, a poet
καί (kaí): and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
διδάσκαλος (didáskalos): an instructor (genitive case or specially)
καλέω (kaléō): to "call" (properly, aloud, but used in a variety of applications, directly or otherwise)
Νίγερ (Níger): black; Niger, a Christian
Cross References
Acts 13Directly quoted by Paul to prove Christ's resurrection is the fulfillment of divine Sonship.
Supported by Matthew Henry, Matthew Poole
Quoted by Paul ('sure mercies of David') to confirm the everlasting nature of Christ's resurrection.
Supported by Matthew Henry, Matthew Poole
Quoted to show that the Messiah was destined to rise without seeing bodily corruption.
Supported by Matthew Henry, Matthew Poole
Direct quotation warning the despisers of God's work of imminent judgment and unbelief.
Supported by Matthew Henry
Direct quotation of the prophetic commission to be a light of the Gentiles.
Elymas's magical opposition to the gospel parallels the Egyptian magicians' resistance to Moses.
Supported by Matthew Poole
Paul's historical summary quotes God's testimony of David as a man after His own heart.
Supported by Matthew Henry, Matthew Poole
Parallels Paul's central argument that justification is by faith in Christ, not by Moses' law.
Supported by Matthew Henry
Quoted as a solemn warning against rejecting God's work, drawing on prophetic judgment.
Supported by Matthew Henry, Matthew Poole
Parallel transition in Corinth where Paul opposes blaspheming Jews and turns to the Gentiles.
Paul's final solemn declaration in Rome turning to the Gentiles due to Jewish unbelief.
Direct obedience to Jesus' command to shake the dust off their feet as a testimony.
Barnabas and Saul recognized as key teachers/apostles, maintaining fellowship and mutual ministry partitions.
Supported by John Calvin
Calvin highlights the distinction and overlap between NT 'prophets and teachers' referenced in Antioch.
Supported by John Calvin
Parallels the listing of spiritual offices, specifically prophets and teachers, in the church.
Supported by John Calvin
Underlines the divine authority of the call, proving the supreme divinity of the Holy Spirit.
Supported by JFB
Paul describes himself as 'separated unto the gospel of God,' echoing his Antioch separation.
Supported by JFB
The regular reading of the prophets in the synagogues every sabbath day.
Supported by Matthew Henry
The historical account of Israel desiring a king, which Paul references at the start.
Supported by Matthew Poole
Connects David's temporal service and death to the eternal, incorruptible reign of Jesus.
Supported by Matthew Henry, Matthew Poole
The foundational covenant promise that God would raise up David's seed to establish his kingdom.
Supported by Matthew Henry, Matthew Poole
Peter's Pentecost sermon uses the same Davidic resurrection proof from Psalm 16.
Supported by Matthew Poole
Confirms the inability of the Mosaic law to justify, emphasizing faith in Christ.
Supported by Matthew Henry
Theological principle that the gospel must be offered to the Jew first, then the Greek.
Reinforces Paul's earlier statement in this sermon that the word of salvation was sent to them.
Jesus' warning that the kingdom of God would be taken from them and given to others.
Theological parallel linking belief with God's sovereign choice and ordaining grace before time.
Connects belief of the truth with being chosen/ordained by God unto salvation from the beginning.
Connects Manaen's courtly association (Herod's foster brother) with other royal connections like Chuza.
Supported by JFB
The laying on of hands as the solemn apostolic commissioning of those chosen.
Supported by JFB
Explains 'sent them away' as recommending them to the grace of God for their work.
Supported by JFB
Details the fallout of John Mark's departure from them at Pamphylia.
Supported by JFB
Paul's phrasing of God 'bearing' or 'suffering' Israel in the wilderness echoes Moses' words.
Supported by JFB
Explicitly names the seven nations of Canaan that God destroyed before Israel.
Supported by Matthew Henry
Echoes John's declaration of baptism and unworthiness to loose the Messiah's sandals.
Supported by Matthew Henry, Matthew Poole
Illustrates the progression of preaching 'this salvation' to Jews first, then to Gentiles.
Supported by Matthew Poole