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A.T. Robertson · Citado em PreceptAustin

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Robertson says "The words quoted by Paul as a direct saying of God are a combination of Ps. 89:20, 21 and 1 Sa 13:14 (the word of the Lord to Samuel about David)." Saul was not a man after God's heart, because when confronted with his sin against God, he tried to rationalize his sin saying "but the people took some of the spoil, sheep and oxen the choicest of the things devoted to destruction, to sacrifice to the LORD your God at Gilgal.” (1 Sa 15:21) Samuel said, “Has the LORD as much delight in burnt offerings and sacrifices As in obeying the voice of the LORD? Behold, to obey is better than sacrifice, And to heed than the fat of rams." (1 Sa 15:22) Who will do all My will (thelema) - "who will accomplish everything I want him to do." (NET) In other words David's deepest desire was to do the will of God. David's heart was to obey God in contrast to Saul's heart. THOUGHT - The application of Paul's words is simple but profound - Does this phrase define your (my) heart beloved? Is His will your (my) greatest desire? Bob

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Robertson - The law was first read in the synagogues till B.C. 163 when Antiochus Epiphones prohibited it. Then the reading of the prophets was substituted for it. The Maccabees restored both. There was a reading from the law and one from the prophets in Hebrew which was interpreted into the Aramaic or the Greek Koiné for the people. (4) Reading from the Haftorah, the prophets and the writings following the recitation of the Torah portion. (5) A short lesson or sermon was delivered, often based on the contents of one of the recited Scriptures. Ger writes that "According to first century Jewish custom, if there was a distinguished guest present in the congregation that morning, a visiting rabbi or other Jewish authority, he might well be invited to preach as an expression of hospitality (and possibly to break the monotony of hearing from the same local rabbis week after week!) That morning, Paul and Barnabas received one such invitation, which Paul accepted. Later, in Paul's letter to the Galatian church, Paul indicates that he was ill during the period of his initial preaching in Galatia, perhaps referring to the occasion of this sermon (Gal. 4:13). If accurate, it must be acknowledged that for an infirm rabbi, he preached rather well. " (Twenty-First Century Commentary - Acts) (6) Closing blessing Bruce Barton - Since it was customary for the synagogue leader to invite visiting rabbis to speak, Paul and Barnabas usually had an open door when they first went to a synagogue. But as soon as they spoke about Jesus as Messiah, the door would often slam shut. They were usually not invited back by the religious leaders, and sometimes they would be thrown out of town! (LAC) Reading (320)(anagnosis from ana = again + gnosis = knowledge) is related to anaginosko which means to know certainly and hence to read. There are only 3 uses in the NT and 2 refer to the reading of the OT in a Jewish context = Acts 13:15 and 2 Co. 3:14 = "the reading of the old covenant". The third use in 1 Ti 4:13 says "give attention to the public reading" which refers to reading of the Scripture in the context of the Church. There is one use in the Septuagint of Neh 8:8 "They read from the book, from the law of God, translating to give the sense so that they understood the reading" which God used to bring about revival (Neh 8:1-18). Zodhiates notes that "In 1 Tim. 4:13, it refers to the public reading of the OT Scriptures or of the portion of Scripture appointed to be read in public which is called anágnōsma. The readers in the church upon whom originally devolved the duty of reading and expounding or application of that portion chosen were called anagnóstai, the public readers. (Complete Word Study Dictionary) Bultmann writes that anagnosis "means "knowledge" or "recognition" and it is particularly used for reading or public reading (as in the pap.), esp. in law courts and other assemblies. In Judaism it was used for the public reading of the OT." (Theological Dictionary of the New Testament – Volume I) Gilbrant on anagnosis - In the writings of Plato it means “reading,” particularly when it involves a fondness for reading or studying. It is used most often for public reading, as in courts of law, and other gatherings. As compared to gnōsis, “knowledge,” anagnōsis is that which leads up to knowledge; consequently, it is reading and studying to acquire a knowledge of something. (Complete Biblical Library Greek-English Dictionary) The synagogue officials sent to them, saying - "the leaders of the synagogue sent them a message" (NET). Usually there was only one official but here clearly there were two (or more). Synagogue officials (752)(archisunagogos from archi - denotes rank or degree + sunagoge - synagogue) was leader or president of a synagogue, a lay person whose duty it was to take care of the physical arrangements for the worship services. Gilbrant - The term archisunagōgos (not found in the Septuagint) is virtually equivalent to the Hebrew rō’sh hakkᵉnēseth the “head” or leader of the synagogue. In later Judaism, in Palestine as well as in the Diaspora, there was usually a ruler of the local synagogue (Mark 5:35; Luke 8:49; 13:14; Acts 13:15; 18:8,17). In Greek, sometimes simply archōn (752) meant the same thing (Matthew 9:18) or archōn tēs sunagōgēs (Luke 8:41). Intertestamental Period = The duty of the ruler of the synagogue was to administer and lead the worship service. He invited members of the congregation to perform different tasks, like saying prayers, reading from the Scriptures, or speaking to the people. The ruler was responsible for making sure the worship service took place according to tradition. Furthermore, the ruler was obliged to lead discussions and debates and to make sure nothing took place apart from custom. He also had to oversee any construction in the synagogue. (See Schrage, “archisunagōgos,” Kittel, 7:846.) By contrast, the duty of the servant of the synagogue was to sound the trumpet to signal the beginning and the end of the Sabbath. He also brought out the sacred scrolls containing the Holy Scriptures for use during the worship service; he would return them when it was over. He carried out the penalties and judgments which were rendered by the court of elders. New Testament Usage = Jesus came into contact with rulers of the synagogues on many occasions. On one of these a ruler named Jairus came and interceded with Jesus on behalf of his dying daughter (Matthew 9:18f.). Another synagogue ruler was upset with Jesus for disrupting the order of the service by healing a sick woman (Luke 13:14). From Acts we learn that the apostles also came into contact with the synagogue rulers from time to time. In Corinth the archisunagōgos, Crispus, together with his whole household, became believers (Acts 18:8). (Complete Biblical Library Greek-English Dictionary) Zodhiates - As there were several elders in each synagogue, one of them was chosen, or appointed, ruler or rector of the synagogue. He governed all its affairs, such as preserving order, and selecting and inviting persons to read or speak in the assembly. The presiding elder was called archisunágōgos, though the name is sometimes applied to all elders (Matt. 5:22, 35, 36, 38; Luke 8:49; 13:14; Acts 13:15; 18:8, 17). We do not know how many such rulers were in each synagogue, but it seems that there were more than one. Multiple rulers of the synagogue are mentioned in Mark 5:22 (cf. Acts 13:15). (Complete Word Study Dictionary) Archisunagogos - 9x in 9v (no uses in Sept) - leader of the synagogue(2), synagogue official(5), synagogue officials(2). - Mk. 5:22; Mk. 5:35; Mk. 5:36; Mk. 5:38; Lk. 8:49; Lk. 13:14; Acts 13:15; Acts 18:8; Acts 18:17 Brethren - The officials clearly recognized them and addressed them as Jewish brethren, not as brothers in Christ, but that would soon change for some in the audience as Paul preached the Gospel. Deffinbaugh - The synagogues provided an ideal forum for preaching the gospel. Luke provides us with the most information about the synagogues and how they functioned (Luke 4:16-30; Acts 13:14-16). From Luke 4:16-30, we see that there was the reading of some portions of the Old Testament Scriptures (on this occasion, it included Isaiah 61:1-2). Jesus was free to expound on that text, which He did, revealing that He was the fulfillment of Isaiah’s prophecy. (Sermon) The phrase if you have any word of exhortation reminds me of Peter's charge to all believers to... Sanctify (aorist imperative) Christ as Lord (FIRST WORD IN GREEK FOR EMPHASIS) in your hearts, always being ready to make a defense (apologia) to everyone who asks you to give an account for the hope that is in you, yet with gentleness and reverence; (1 Peter 3:15+). Needless, to say Paul was ready to make a defense, and we too should always be ready, alert for opportunities to seize to share the Gospel. If you have any word (logos) of exhortation for the people - Of course, Paul had a word of exhortation, but little did the officials know that the content would fall like a bolt of lightning in that synagogue, for "the word of God is living and active and sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart. And there is no creature hidden from His sight, but all things are open and laid bare to the eyes of Him with whom we have to do (TO GIVE AN ACCOUNT)." (Heb 4:12-13). Paul's word of exhortation would divide the audience, afflicting the comfortable (in their practice of Judaism and their traditions) and comforting the afflicted (those whose hearts were pierced by the Word of God). Barton - What an open invitation for the gospel! There can be no more encouraging word than the fact that God has come to earth and opened a door to heaven, providing an atonement for sin and offering new life in Jesus Christ!...Encouragement means “to call alongside.” The idea is providing exhortation or consolation. Thus, encouragement is that process whereby we enter the lives of others and give them what they most need—a kind word of challenge or a compassionate word of hope. Who in your life needs a reminder to “keep doing right” or to “hang in there”? Perhaps someone needs to be consoled with the truth that God is in control and that he is faithful. If you have a message of encouragement, “please speak”! (LAC) Robertson - Literally, if there is among you any word of exhortation for the people. It is a condition of the first class and assumed to be true, a polite invitation. (ED: WHAT A WORD OF EXHORTATION PAUL WOULD GIVE THEM AS HE SPOKE OF JESUS, "THE WORD [logos] OF GOD!" Jn 1:1) Jack Andrews - When we preach we must exhort others! When the word of God is preached it is not given just for information, but for transformation. Exhortation (3874)(paraklesis from parakaléo = beseech <> pará = side of + kaléo = call) refers to calling to one's side or one's aid which can be for the purpose of giving assistance or providing comfort, consolation, exhortation, encouragement. Paraklesis was actually the "nickname" of Barnabas ("son of encouragement" - Acts 4:36). In Acts 9:31 paraklesis described "the church throughout all Judea and Galilee and Samaria...(was) going on in the fear of the Lord and in the comfort of the Holy Spirit." In Luke 2:25 paraklesis is used in the phrase "looking for the consolation of Israel" which in essence is a Person, Jesus Christ. In fact the NLT actually paraphrases it as "eagerly waiting for the Messiah." And so Paul was about to give this Jewish audience the ultimate exhortation (paraklesis) in his teaching about the Messiah! It is also worth noting that all of Scripture is in a sense s paraklesis (Ro 15:4)! A T Robertson suggests that paraklesis "may be a technical phrase used in the synagogue (Heb. 13:22; 1 Tim. 4:13)." Paraklesis uses by Luke - Lk. 2:25; Lk. 6:24; Acts 4:36; Acts 9:31; Acts 13:15; Acts 15:31 Say it - This is a command in the present imperative which calls for ongoing action. Paul has in effect been given the "pulpit" to present his word of exhortation and little did the Jewish audience realize that his words would be recorded by Luke as the inspired Word of God. Related Resources: Daniel DeSilva - Paul's Sermon in Antioch - Bibliotheca Sacra 151 (January-March 1994) 32-49. John B Polhill - Evangelism in the Acts of the Apostles - Southern Baptist Journal of Theology 5, no. 1 (Spring 2001) Acts 13:16 Paul stood up, and motioning with his hand said, "Men of Israel, and you who fear God, listen: (NASB95) KJV Acts 13:16 Then Paul stood up, and beckoning with his hand said, Men of Israel, and ye that fear God, give audience. motioning with his hand Acts 12:17; 19:33; 21:40 Men of Israel Acts 13:26; 2:22; 3:12 you who fear God Acts 13:42,43,46; 10:2,35; 1 Kings 8:40; Ps 67:7; 85:9; 135:20; Luke 1:50; 23:40 listen Acts 2:14; 22:1,22; Deuteronomy 32:46,47; Ps 49:1-3; 78:1,2; Micah 3:8,9; Matthew 11:15; Revelation 2:7,11,17,29 Acts 13 Resources - Multiple Sermons and Commentaries PAUL'S FIRST RECORDED SERMON I like Jack Andrews' title - "Operation Proclamation!" Ray Stedman's title is also excellent "The Radical Word" This is Paul's first and longest recorded sermon of three evangelistic messages recorded by Luke - here in Pisidian Antioch, in Lystra (Acts 14:15–17), and in Athens (Acts 17:22–31). Most commentators agree that this "longest" message was a summary because it takes less than 60 seconds to read. It is difficult to imagine that Paul given the opportunity of a lifetime would have spoken for less than one minute! There are similarities with Peter's sermon in Acts 2:14-40 and Stephen's sermon in Acts 7:2-53.

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Robertson comments that "All prophets were teachers, but not all teachers were prophets who were fore-speakers of God, sometimes fore-speakers like Agabus in 11:28. The double use of τε [te] here makes three prophets (Barnabas, Symeon, Lucius) and two teachers (Manaen and Saul)." However

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Robertson has an interesting note regarding the support of the two missionaries first noting that the laying on of hands was "Not ordination to the ministry, but a solemn consecration to the great missionary task to which the Holy Spirit had called them. Whether the whole church took part in this ceremony is not clear, though in Acts 15:40 “the brethren” did commend Paul and Silas. Perhaps some of them here acted for the whole church, all of whom approved the enterprise. But Paul makes it plain in Phil. 4:15 that the church in Antioch did not make financial contribution to the campaign, but only goodwill. But that was more than the church at Jerusalem would have done as a whole since Peter had been arraigned there for his activities in Caesarea (Acts 11:1–18). Clearly Barnabas and Saul had to finance the tour themselves. It was Philippi that first gave money to Paul’s campaigns. There were still heathen enough in Antioch, but the church approved the going of Barnabas and Saul, their very best." THEY RELEASED THEM FOR THEIR DUTIES Gangel comments "What a joyous passage. Willing workers released by a worshiping congregation through a wise procedure. No apostles were present—the sending of the first missionaries was a people project (ED: "A PEOPLE" JOINING GOD WHERE HE WAS WORKING!)." (Ibid) It is interesting of two Greek words for sent Luke selected the second one, apolouo - Pempo which is usually a more proactive kind of sending or dispatching (eg. Acts 10:5, 32, 33); and apoluo frequently means releasing something that has its own inherent source of energy (cf Acts 3:13 "release Him.", Acts 4:21 "let them go", Acts 4:23, 5:40 = "released them") Upshot - The Church at Antioch did not "send" these missionaries, but they "released" them. A subtle but interesting difference. They sent them away (released them)(630)(apoluo from apó = separation, away from + luo = loose) is used of sending a person away and has several senses in the NT (release from jail - Acts 4:21, 23, 5:40), release from marriage (Mt 1:19, Mt 5:31, Lk 16:18, et al), to forgive, grant pardon (Lk 6:37), but in the present context simply means to send away or send off (away from [apo] from the local church at Antioch). In this context, the idea of apoluo is probably more accurately conveyed by the phrase "they let them go" or "they released them" which is interesting as the etymology of "mission" (see below) means a "sending abroad" or a release. As

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Robertson observes "There were probably others also in the company (Acts 13:13)." John Mark was like a college student who does short term missions work in the summer but as we soon discover, his "short term" was considerably "shortened" (Acts 13:13). Helper ("Assistant" = NET, CSB)(5257)(huperetes from hupo = under, beneath + eretes = a rower) is literally an under oarsman ("under-rower") and then a subordinate, a servant, an attendant (Lk 4:20), one who is in the service of another or an assistant in general. Huperetes describes a a helper who willingly submits himself to carrying out the will of the one over him. In John 7:32, 45, 46 it is used of the Temple "police" or guards. The subordinate official who waits to accomplish the commands of his superior. The first use by Luke in Luke 1:2+ is to describe servants of the word where the definitive article ("the") speaks of a specific word, the Word of God. A T Robertson rightly says "Here (Lk 1:2) “the word” means the Gospel message. Servants of the word describes these men as focused on the word, listening and acting according to the word."They not only had personal knowledge of the facts but also practical experience of the facts." (Plummer commenting on the use in Lk 1:2+)." In Classic Greek huperetes was a common sailor, distinguished from a naútes (3492), a seaman, sailor. These were the men down in the ship's galley, doing one thing -- rowing and with their eyes on one man, the man standing at the front of the hull, shouting "Row,Row, Row"! This suggests an interesting picture of John Mark as the helper of Barnabas and Saul. He most likely functioned like our modern day ministry "interns." Here are Luke's uses of huperetes (6 of 18 NT uses). Lk. 1:2; Lk. 4:20;Acts 5:22; Acts 5:26; Acts 13:5; Acts 26:16. Acts 13:5 is the only use translated "helper". Here are the other 18 translations - attendant(1), helper(1), minister(1), officer(1), officers(13), servants(3). Jack Arnold applies Acts 13:5 - What does a missionary do? He may be called upon to do many things in the line of duty, but his primary task is “to proclaim the Word of God.” His first obligation is to speak to men about Jesus Christ. A missionary goes and spreads the gospel of Christ to foreign lands or places which are barren to the gospel or relatively untouched for Christ. Did you know there are about 2.7 billion people in this world at this hour who have really never had an opportunity to hear the gospel of Christ in a meaningful way? Over half the world knows nothing of Christ. We must pray that God will raise up laborers for the harvest. Also our local church must send out missionaries who are spreading the gospel and who are committed to establishing indigenous local churches in foreign lands. God has given us the command. (The Blessings, Burdens and Blunders of Missionaries) “And Jesus came up and spoke to them, saying, ‘All authority has been given to Me in heaven and on earth. Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age’” (Matt. 28:18-20). We must pay the price to see the Great Commission accomplished in our generation. ILLUSTRATION - Many years ago there was a great missionary rally in the Royal Albert Hall in London, England, and a clergyman turned to the Duke of Wellington (the “Iron Duke,” whose armies had defeated Napoleon) and asked, “My lord Duke, do you believe in missions?” “What are your marching orders?“ asked the Duke. “Of course, the Bible says to go into all the world,” answered the clergyman. “Then you have nothing to say about it. As a soldier, you are to obey orders.” Ray Stedman on leading of the Holy Spirit - They went to Cyprus, landed at Salamis, and began to preach. Obviously they expected God to be with them and to open doors everywhere they went. This is the way the Holy Spirit commonly operates. No one is to wait for orders covering everything he does. There are many mistaken ideas abroad today as to how the Holy Spirit leads us. Young Christians often get the idea that they are to be like robots, automatons, ruled by computer-impulses which come from the Spirit. They think we are to sit and wait until we get one of those. I remember a young man at Dallas Seminary when I was a student there who thought that was the way the Spirit worked, so he would stop at the foot of a staircase and ask God to show him whether he should go up the right side, or the left. He would pray about whether to put his hat on in the morning, or not. If God ran our lives like that we would be nothing but mechanical beings. Animals are run like that by instincts, but not men. God is not interested in such antics. He is interested in our understanding that he is to live within us. He will direct us precisely at times (and when he does, don't ignore it), but when he doesn't, move out where you are with the confident expectation that God is with you and will open the doors to make a way for you. When you follow that pattern, you are bound to find life exciting. God is very creative, and he is always doing something surprising, unexpected. You cannot improve upon the strategy of the Holy Spirit. No one could anticipate the right way to approach these Cyprian cities, and plan out an attack in some systematic way, and expect it to succeed. This is the problem with the church in the twentieth century. We are forever calling conventions, councils, retreats, and conferences to try to decide where we ought to go next, to program it all, structure it, organize it, and move along carefully planned lines as though the whole thing depended on us. That is why the church is faltering, and failing, and has lost its note of excitement. The strategy belongs to the Holy Spirit. He is the only one that knows how to reach a city, or a country, or a nation -- how to proceed. He already has men planted here and there, ready to respond whenever his people go out to proclaim the truth. That is what Paul and Barnabas found. I heard a wonderful example of how the Holy Spirit works along this line recently. A friend told me that the Christian World Liberation Front was trying to do something about the topless and bottomless bars in San Francisco. They organized a protest, and on Saturday would walk up and down in front of some of these lewd, lurid places, carrying signs, rather ironic signs, such as: THURSDAY NIGHT IS FAMILY NIGHT BRING THE CHILDREN TO EL CONDOR They made people so embarrassed by these that they would not go in and the attendance decreased remarkably. Finally the management became quite upset and sent out a bouncer to order them off the place. But these Christians, knowing they had a right to orderly protest, refused to leave. One night the bouncer got very angry, and hit one of the leaders square in the mouth. The next night they were back again, not knowing how to proceed, but counting on the Lord. This time the bouncer came out and ordered them to go, and they said, No not unless they could go in and pray for the people first. Surprisingly, the management agreed and invited them in. They all went in and the place was absolutely dead silent. These Christians stood up on the stage by the microphone, surrounded by naked girls, and led the whole place in prayer. One fellow said he peeked while the rest were praying and saw the bouncer going around quietly closing all the doors so they wouldn't be disturbed by any noise from the street. They had a tremendous opportunity to speak the truth to people, who became utterly different in their demeanor when they were confronted with this kind of a contrast between the right and the wrong. Now that is the radicalism of the Holy Spirit. You cannot improve on it. That is what we find all through the book of Acts; this remarkable combination of divine sovereignty and human responsibility which, working together, co-laborers with God, produces exciting situations and climactic circumstances where anything can happen, yet which almost always opens a wide and fruitful door for ministry. (Acts 13:1-13 The Strategy Of The Spirit) Acts 13:6 When they had gone through the whole island as far as Paphos, they found a magician, a Jewish false prophet whose name was Bar-Jesus, (NASB95) KJV Acts 13:6 And when they had gone through the isle unto Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Barjesus: they found a magician, Acts 8:9-11; 19:18,19; Exodus 22:18; Leviticus 20:6; Deuteronomy 18:10-12; 1 Chronicles 10:13; Isaiah 8:19,20 a Jewish false prophet Deuteronomy 13:1-3; 1 Kings 22:22; Jeremiah 23:14,15; Ezekiel 13:10-16; Zechariah 13:3; Matthew 24:24; 2 Corinthians 11:13; 2 Timothy 3:8; 2 Peter 2:1-3; 1 John 4:1; Revelation 19:20 whose name was Bar-Jesus Matthew 16:17; Mark 10:46; John 21:15-17 Acts 13 Resources - Multiple Sermons and Commentaries SUDDEN, SURE SATANIC OPPOSITION When the pure Word of God is proclaimed (whether in preaching or teaching), you can "rest" assured that our mortal Enemy who is roaming around (1 Peter 5:8) will send his demons to oppose, assail, attack, twist, hinder, obstruct, impede, inhibit, retard, pervert, mislead, misrepresent, distort, revile, counterfeit, imitate, simulate, feign, falsify, etc, the Word of God, the Word of Truth, as well as attacking the one who proclaims it making us discouraged, despondent, hopeless, lacking enthusiasm, lacking confidence, pessimistic, disillusioned, despairing, dispirited, fearful, depressed, and the list goes on! As they say in Latin "praemonitus, praemunitus" which loosely translated means Forewarned is forearmed! Brian Bell writes "Opportunities Usually Produce Opposition…Expect it! 1 Cor.16:9 "a wide door for effective (adapted to success) service has opened (stands wide open) to me, and there are many adversaries." A "door" is a metaphor for an opportunity. Charles Hummel wrote that our "greatest danger is letting the urgent (secular) things crowd out the important (divine things)." Our problem is that too often we live by life's demands, instead of by God's priorities. Remember that life is too short for us to do everything we want to do, but it is long enough for us to do everything God wants us to do. A Pessimist is one who “sees a difficulty in every opportunity”; an Optimist is one who “sees an opportunity in every difficulty” Warren

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Robertson - Luke used to be sharply criticized for applying this term to Sergius Paulus on the ground that Cyprus was a province under the appointment of the emperor with the title of propraetor and not under the control of the senate with the title of proconsul. That was true B.C. 30, but five years later it was changed to proconsul by Augustus and put under the control of the Senate. Two inscriptions have been found with the date A.D. 51 and 52 with the names of proconsuls of Cyprus and one is in the Cesnola Collection, an inscription found at Soli with the name of Paulus as Proconsul, undoubtedly this very man, though no date occurs.

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Robertson remarks that here "the faith" means "the gospel, the faith system as in Gal 1:23; Jude 1:3, etc. Here the (phrase "the faith") means more than individual trust in Christ." Related Resource: How much power does Satan possess? Acts 13:9 But Saul, who was also [known] as Paul, filled with the Holy Spirit, fixed his gaze on him, (NASB95) KJV Acts 13:9 Then Saul, (who also is called Paul,) filled with the Holy Ghost, set his eyes on him, who filled Acts 2:4; 4:8,31; 7:55; Micah 3:8 set Mark Acts 3:5; Luke 20:17 Acts 13 Resources - Multiple Sermons and Commentaries EVIL SPIRIT VS HOLY SPIRIT NO CONTEST! But - Another important term of contrast. Saul, who was also known as Paul - Luke changes names and hereafter refers to Saul as Paul, except when Paul recounts his original encounter with the risen Lord Jesus Christ (cf Acts 22:7, 13+, Acts 26:14+) Luke also begins to give Paul prominence in this missionary pair by changing the order from Barnabas and Saul (Acts 11:30, 12:25, 13:2, 13:7) to Paul and Barnabas (Acts 13:42, 43, 46, 50, 15:2, 22, 35 with exceptions in Acts 14:14, 15:12, 15:25). Marvin Vincent on the name change - Various explanations are given of the change of name. The most satisfactory seems to be that it was customary for Hellenistic Jews to have two names, the one Hebrew and the other Greek or Latin. Thus John was also called Marcus; Symeon, Niger; Barsabas, Justus. As Paul now comes prominently forward as the apostle to the Gentiles, Luke now retains his Gentile name, as he did his Jewish name during his ministry among the Jews. Barclay on Saul to Paul - In those days, nearly all Jews had two names. One was a Jewish name, by which they were known in their own circle; the other was a Greek name, by which they were known in the wider world. Sometimes the Greek name translated the Hebrew. So Cephas is the Hebrew and Peter the Greek for a rock; Thomas is the Hebrew and Didymus the Greek for a twin. Sometimes the name echoed the sound. So Eliakim in Hebrew becomes Alcimus in Greek, and Joshua becomes Jesus. So Saul was also Paul. Filled with the Holy Spirit - Literally it readings "having been filled," conveying the truth that at some point in time in the past he had been "filled." Of course, no believer is ever devoid of the Spirit's presence and therefore completely "running on empty." However, not every believer has a "full tank" and is relying wholly on the Holy Spirit for their spiritual power to carry out their spiritual ministry. And remember that while there is only one Baptism with the Spirit (I realize that not everyone agrees), there can be many "fillings" with the Spirit. Paul's desire for the saints at Ephesus was to be continually filled with the Spirit (Eph 5:18+) and this command in the present imperative applies equally to every disciple of Christ. Therefore in this passage Luke gives us the "secret" for all effective spiritual ministry. While Saul took action (as we see in subsequent passages), he did so in full reliance upon the enabling power of the Holy Spirit. (See 100% Dependent and 100% Responsible) The context of Saul's being filled with the Spirit suggests that the Spirit gave him spiritual discernment into the character of Elymas and also boldness to confront him without fear of the spiritual forces of darkness that "empowered" Elymas! Notice that Paul's confrontation with the forces of evil is a model for every Christian to emulate. In a word, we must be filled! We must be filled with the Holy Spirit in order to confront the evil spirits. Paul was undoubtedly also filled with faith like Stephen who was a man full of faith and of the Holy Spirit (Acts 6:5+) and who confronted evil spirits controlling the jealous Jews who stoned him to death. And why is faith so important in confrontation with evil forces? Because faith is the antithesis of fear. When one is full of faith and the Spirit, there is no reason to fear the forces of darkness. The apostle John reminds us "You are from God, little children, and have overcome (nikao = to conquer, prevail, be victorious in the perfect tense = enduring effect!) them; because greater is He who is in you than he who is in the world." (1 John 4:4+). In fact, in Romans 8:37+ Paul writes not only are believers conquerors, but "we are more than conquerors (hupernikao in present tense = "coming off constantly with more than the victory") through Him that loved us." Again John alludes to the victory Christ has once and forever won over the forces of darkness at Calvary writing that "the one who practices sin is of the devil (ELYMAS THE MAGICIAN); for the devil has sinned from the beginning. The Son of God appeared for this purpose, to destroy (luo - abolish, do away with, bring to an end) the works of the devil." (1 John 3:8+). In this section, Jesus used his Spirit filled man Paul to destroy the works of the devil who was seeking to destroy the budding faith of Sergius Paulus. Paul could confidently (and from experience) write that "The God of peace will soon crush Satan under your feet. The grace of our Lord Jesus be with you. " (Ro 16:20+). A T Robertson on filled with the Holy Spirit - A special influx of power to meet this emergency. Here was 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 Barjesus. 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 (1 Cor. 12:4–11) and also the special call of Paul by Christ (Acts 9:15; 26:17f.). Filled (4092)(pimplemi from the obsolete pláō = to fill) to fill, to make full, to complete. All of Luke's uses of pimplemi - Lk. 1:15; Lk. 1:23; Lk. 1:41; Lk. 1:57; Lk. 1:67; Lk. 2:6; Lk. 2:21; Lk. 2:22; Lk. 4:28; Lk. 5:7; Lk. 5:26; Lk. 6:11; Lk. 21:22; Acts 2:4; Acts 3:10; Acts 4:8; Acts 4:31; Acts 5:17; Acts 9:17; Acts 13:9; Acts 13:45; Acts 19:29 Related Resources: Ephesians 5:18 Commentary Galatians 5:16 Commentary Our Anointing - The Holy Spirit Spirit-Filled Believers Are Like Artesian Wells The Holy Spirit-Walking Like Jesus Walked! The Holy Spirit-2 Fixed his gaze on him - NET is more picturesque = "Saul...stared straight at him." God's man looked intently at the Devil's man. Mano on mano (actually in Spanish not "man on man" as we usually think but “hand-to-hand” which is still a good picture of this face off)! Eyeball to eyeball! It was the spiritual equivalent of the famous "Gunfight at the O.K. Corral!" (movie) Guess who had the fastest draw on that fateful day? The "good" guys, just as Paul would also have the "fastest draw" on this fateful day -- certainly fateful for Sergius Paulus! Fixed...gaze (816)(atenizo from from atenes = strained, intent which in turn is from a = intensifies + teino = to stretch, to extend or to strain all of which help to paint a picture of the meaning of atenizo) means to look intently, to fix one's gaze on something, to stare at something, to gaze earnestly, to look straight at something, to fasten one's eyes upon. 2 Cor 3:13 speaks of God's people being denied the opportunity to "see" the fading glory on the face of Moses after his descent from Sinai. This verb describes the reaction of the Jews in the synagogue when Jesus had finished His message in Lk 4:20+ - "He closed the book, gave it back to the attendant and sat down; and the eyes of all in the synagogue were fixed on Him." All of Luke's uses of atenizo... Lk. 4:20; Lk. 22:56; Acts 1:10; Acts 3:4; Acts 3:12; Acts 6:15; Acts 7:55; Acts 10:4; Acts 11:6; Acts 13:9; Acts 14:9; Acts 23:1 Steven Ger on Saul...Paul - Early on in his recounting of this first missionary journey, Luke ceases referencing Saul's Hebrew name, choosing instead from that point on in the narrative (Acts 13:9) to use Saul's Roman name, Paulus, or Paul. Luke's choice indicates Paul's adoption of the tactic, "when in Rome, do as the Romans," making a strategic adjustment to facilitate his ministry within the Gentile world. Although some might assume that Saul changed his name from a Jewish one to a Christian one, this is demonstrably false. "Paul" is not a "Christian name," but a fairly common Roman cognomen. Jack Arnold - Paul and Barnabas were the best specimens God could set forth to be the bearers of the good news of Christ. Elymas was the best specimen Satan could offer to oppose the gospel of Christ. Sergi us Paulus was the best specimen the world could offer and his soul hung in the balance between heaven and hell. Paul, being filled with the Holy Spirit, felt constrained to sharply rebuke Elymas, who was filled with Satan. This confrontation was like a shoot out at high noon. It was a head to head, face to face, eyeball to eyeball confrontation. They were about to storm the trenches and do hand to hand combat. To say the least, this was a tense moment. Only one filled with the Holy Spirit is able to give this kind of strong denunciation of Satan's man who propagates false teaching. Paul knew Satanic opposition and false teaching when he saw it and his spirit was stirred with righteous indignation for the truth of Christ. (The Blessings, Burdens and Blunders of Missionaries) Robert Neighbour - The Strengthening Spirit "That He would grant you, according to the riches of His glory, to be strengthened with might by His Spirit in the inner man" (Eph. 3:16). There are many places in which the believer needs help. Until we have learned the lesson of our own impotence we are not even en route to the place of victory. The passage before us has more particularly to do with that strength which enables us to comprehend spiritual knowledge. We will never know the "breadth and length and depth and height" — of the love of Christ, which passeth knowledge, until we are strengthened by the Spirit in the inner man. The Spirit will enable us, for He is the power that worketh in us, and He is able to do "exceeding abundantly above all that we ask or think." Some special "enablings of the Spirit" will prove helpful just here. 1. The Spirit enabled the disciples to speak the Word with boldness. "And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the Word of God with boldness" (Acts 4:31). The man who had trembled before a maid, when he stood in his own strength, is bold as a lion when strengthened by the Spirit. 2. The Spirit enabled Stephen to die a martyr's death, with a face shining as an angel's. "But he, being full of the Holy Ghost, looked up stedfastly into Heaven, and saw the glory of God, and Jesus standing on the right hand of God, And said, Behold, I see the Heavens opened, and the Son of Man standing on the right hand of God" (Acts 7:55). What a holy boldness Stephen had! He knew no fear. He was strengthened by the Spirit until all that sat in the council, looked steadfastly on him, and saw his face as it had been the face of an angel. It was this shining testimony that had much to do with the "pricks" that goaded Saul of Tarsus. 3. The Spirit enabled Barnabas to rejoice greatly at the good work done by men of Cyprus and Cyrene, among the Grecians at Antioch. "For he (Barnabas) was a good man, and full of the Holy Ghost and of faith" (Acts 11:24). 4. The Spirit enabled Saul to rebuke Elymas the sorcerer (see Acts 13:9, 10). It was the same Spirit Who enabled Paul in all of his missionary journeys, to testify concerning his Lord; it was the Spirit Who gave him help to continue unto the end of his strenuous life of service (see Acts 26:22). It is impossible to follow out all the marvelous ways in which the Spirit strengthens saints, but we can assure our hearts that there is no place, whether in service, in our daily Christian work, or in our knowledge of Him, that the Spirit will not supply the needed help. Acts 13:10 and said, "You who are full of all deceit and fraud, you son of the devil, you enemy of all righteousness, will you not cease to make crooked the straight ways of the Lord? (NASB95) KJV Acts 13:10 And said, O full of all subtilty 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? NET Acts 13:10 and said, "You who are full of all deceit and all wrongdoing, you son of the devil, you enemy of all righteousness– will you not stop making crooked the straight paths of the Lord? full of all deceit and fraud Acts 8:20-23; Ecclesiastes 9:3; Matthew 3:7; 15:19; 23:25-33; Luke 11:39; 2 Corinthians 11:3 you son of the devil Genesis 3:15; Matthew 13:38; John 8:44; 1 John 3:8 will you not cease to make crooked Acts 20:30; Jeremiah 23:36; Matthew 23:13; Luke 11:52; Galatians 1:7 the straight ways of the Lord Acts 18:25,26; Genesis 18:19; 2 Chronicles 17:6; Hosea 14:9; John 1:23 Acts 13 Resources - Multiple Sermons and Commentaries A SPIRIT FILLED MAN CONFRONTS A DECEIT FILLED MAN What a striking contrast - Acts 13:9 "Paul, filled with the Holy Spirit" and Bar-Jesus "full of deceit and fraud!" Remember that some of the "fruit" of being filled with the Spirit is boldness of speech, which is dramatically exemplified in this passage. (cf Acts 4:31+). Tony Merida - We should seek to boldly tell people the whole gospel, which includes sharing what the terrifying consequences will be should they refuse to bow the knee to Christ. Sharing this truth is an act of love! Notice Paul doesn’t say, “Now, Elymas has his perspective, and I have my perspective. Both are acceptable.” No! Paul challenges us to speak boldly in our tolerant, postmodern world. (Ibid) When Spirit filled men and women proclaim the Gospel they have not only the supernatural power of the Spirit but the power of the Gospel! Be encouraged by this truth when you witness! And said - After fixing his gaze to get Elymas' attention, Paul now makes a rapid-fire attack on this man's evil character and motives. G Campbell

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Robertson - The ways of the Lord the straight ones as opposed to the crooked ways of men (Isa. 40:4; 42:16; Luke 3:5). The task of John the Baptist as of all prophets and preachers is to make crooked paths straight and to get men to walk in them. This false prophet was making even the Lord’s straight ways crooked. Elymas has many successors. Swindoll explains that "Paul’s question, “Will you not cease to make crooked the straight ways of the Lord?” draws from an old Hebrew expression to indicate a double meaning. The idea of making straight the way of the Lord recalls the exhortation of Isaiah to welcome the Messiah (Isa. 40:3; cf. Mal. 3:1). It was a cultural image the proconsul would have understood, though he would not likely have known the words of Isaiah. In ancient times, a city prepared for the arrival of a king or dignitary by upgrading the road leading into town. Obstacles and debris were cleared away, potholes filled in, landscaping completed. Whereas John the Baptizer had prophesied to prepare others for the arrival of the Messiah (Luke 3:4), Bar-Jesus created obstacles.The expression also had a figurative element. The Hebrews often used “straight” and “crooked” to mean “righteous” and “unrighteous” or “moral” versus “immoral.” God had sent Paul and Barnabas to clear the way for Christ to save the Gentiles, yet this Jewish false prophet littered His path with deception and unrighteousness. (Ibid) Cease (3973)(pauo) means to cease (middle voice = oneself) from an activity in which one is engaged. Pauo in the active sense means to cause something or someone to cease from some activity or state. To make stop. To stop, restrain, refrain, quit, desist. To come to an end. All Luke's use of pauo - Lk. 5:4; Lk. 8:24; Lk. 11:1; Acts 5:42; Acts 6:13; Acts 13:10; Acts 20:1; Acts 20:31; Acts 21:32 Crooked (1294)(See preceding discussion of diastrepho) Note the clear contrast between the straight ways of the Lord and the crookedness of Elymas Swindoll sums up Paul's righteous and just defamation and vilification of Elymas - The word translated “deceit” comes from a Greek term describing the work of a con artist, someone who takes advantage of others using underhanded schemes. The Greek word for “fraud” is actually less severe than the English term. In the words of one dictionary, the expression “suggests an easygoing approach to things in contrast to serious acceptance of responsibilities: ‘frivolity’ (the trickery of slaves is a common theme in Greek and Roman comedy).” Taking all of these insults together, we see that Paul characterized the man as a villainous buffoon from a bad comedy. The charges “son of the devil” and “enemy of all righteousness,” however, are much more serious. Bar-Jesus could be translated “son of salvation,” so the epithet “son of the devil” is a deep, sarcastic dig at the man’s identity. In terms of character, the man was a pathetic caricature of a “son of salvation”; in terms of morality, none could have represented evil more thoroughly. Brian Bell - In 1269 Kublai Khan sent a request from Peking to Rome for “100 wise men of the Christian religion...And so I shall be baptized, and when I shall be baptized all my baron and great men will be baptized, and their subjects baptized, and so there will be more Christians here than there are in your parts.” The Mongols were then wavering in the choice of a religion. It might have been, as Kublai forecast, the greatest mass religious movement the world has ever seen. The history of all Asia would have been changed. But what actually happened? Pope Gregory X answered by sending 2 Dominican friars. They got as far as Armenia, could endure no longer and returned home. So passed the great missionary opportunity in the history of the church!4 Robert Morgan tells the story that relates to Acts 13:10 - Missionary Isaac D. Colburn of Burma told of a group of Burmese Christians who gathered for an outdoor baptism. Many curious locals showed up to watch, and among them were two men, father and son, who detested the gospel. As the Burmese pastor opened the poolside service, the father and son interrupted the proceedings with blasphemous words, curses, and obscene gestures. Just as the pastor was about to plunge his first disciple into the water, the two antagonists stripped and plunged naked into the water, where they conducted their own mock baptism, jeering and uttering profanities alongside the name of the Trinity. Also present that day was a native evangelist named Sau Wah, who, before his conversion, had fiercely opposed the gospel. Now he rose and called to the men in the water, “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?” These words seemed to strike the two blasphemers like electrical bolts. They raced out of the water, but before going many yards they both fell to the ground. The father was found dead. The son recovered consciousness and was carried to the village, but within a few months he, too, died. God is a God of love, but He’s also a God of judgment. The Bible contains many warnings to the unrighteous, telling us that it’s a fearful thing to fall into the hands of the living God. He is to be feared, honored, reverenced, and obeyed. (Morgan obtained this story from Dr. A. J. Gordon, The Holy Spirit in Missions) ILLUSTRATION - When Spurgeon was preaching, Barnum and Bailey offered him a fat price to come over here and preach. And I know what we'd say today. We'd say, "Why don't you go? The devil's had the money long enough. Why don't you go over and preach?" But not Mr. Spurgeon. He answered with Acts 13:10, "O full of all subtilty 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?" But then, we don't have many Spurgeons. Acts 13:11 "Now, behold, the hand of the Lord is upon you, and you will be blind and not see the sun for a time." And immediately a mist and a darkness fell upon him, and he went about seeking those who would lead him by the hand. (NASB95) KJV Acts 13:11 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. the hand of the Lord Exodus 9:3; 1 Samuel 5:6,9,11; Job 19:21; Ps 32:4; 38:2; 39:10,11 you will be blind Acts 9:8,9,17; Genesis 19:11; 2 Kings 6:8; Isaiah 29:10; John 9:39; Romans 11:7-10,25 a mist 2 Peter 2:17 Acts 13 Resources - Multiple Sermons and Commentaries ELYMAS' SOVEREIGN BLINDING The "proof is in the pudding" is an old saying. Paul would say that "The proof is in the power!" Elymas thought he had power, but it proved to be "pudding" up against God's power through God's man. And that principle still applies dear disciple of Christ. Daily seek God's filling with His Spirit so you are "armed" and enabled to confront the invisible forces of evil you will likely encounter during the day, especially if you seek to live for Christ and His glory! There is a touch of irony here. What a contrast with Acts 13:8 where Elymas was seeking to turn the proconsul from the spiritual Light of the Gospel and here he is physically blinded to the light and is himself seeking guidance. The physical blindness was but a picture of his spiritual blindness (cf John 9:39 cf John 3:19-20) Merida adds that "This move was particularly fitting since the man was a proponent of darkness (Isa 5:20). His judgment was a foretaste of what will happen to all who fail to bow the knee to Jesus: they will be thrown into" "the outer darkness; in that place there will be weeping and gnashing of teeth.” (Mt 8:12; cf Mt 25:30). As Arnold says "Elymas, who was in spiritual darkness already, was put into physical darkness in order that he might turn to Christ." (The Blessings, Burdens and Blunders of Missionaries) Now - Paul, like Moses, began his public ministry confronting a false magician. Moses confined his miraculous activity to external nature, whereas Paul turned on Elymas himself, smiting him with blindness. Behold (2400)(idou) is a demonstrative particle that draws attention to what follows. Idou in the middle voice means "you yourself look, see, perceive!" The aorist imperative is a command emphasizing "Do it now! Don't delay!" Behold is like a divine highlighter, a divine underlining of an especially striking or important text and signifies in this context "Listen up, all ye who would come against the straight ways of the Lord!" The hand of the Lord (see kurios) is upon you - The hand of someone speaks of their power exercised over others, as in Acts 12:11 when God's angel rescued Peter from the hand of Herod. In Acts 12 we encounter Herod, Satan's man in Jerusalem, his instrument to disrupt and destroy the growing Church in Jerusalem. In that encounter "an angel of the Lord struck him because he did not give God the glory, and he was eaten by worms and died." (Acts 12:23+) So here we have a second "power encounter" so to speak., where it is the hand of the Lord who "strikes" Elymas, Satan's man on the scene in Perga. In Acts 11:21 the hand of the Lord was with the Jews who fled the persecution that arose in connection with Stephen (Acts 8:1-4) and went to Phoenicia and Cyprus and Antioch speak the Gospel to Jews alone, with the result that "a large number believed and turned to the Lord." The “hand of the Lord” might be beneficent (Acts 11:21) or hostile (Heb. 10:31) and in this case speaks of divine judgment, because Elymas not failed to humble himself under the mighty hand of God but instead sought to exalt himself (1 Peter 5:6)! Utley on hand of the Lord - This is a Semitic anthropomorphic phrase referring to the power and presence of YHWH (cf. Luke 1:66; Acts 11:21). In the OT it often refers to God’s judgment (cf. Exod. 9:3; 1 Sam. 5:6; Job 19:21; 23:2; Ps. 32:4; 38:2; 39:10), as it does here. Related Resource: The Hand of the Lord G Campbell

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Robertson - He was an example of the blind leading the blind that was to cease and Sergius Paulus was to be led into the light. For a time (achri kairou) is literally "for a season," a specified period of time (See kairos). The identical Greek phrase (achri kairou) is used by Luke in Lk 4:13 "When the devil had finished every temptation, he left Him until an opportune time (achri kairou)." Jack Arnold - This is the first time Paul used the sign-gifts of the first century Apostles. The sign-gifts gave the Apostles the authority they needed to be obeyed. Remember, only the Apostles had power to act in judgment like this. This is not something any Christian can do today or that any group of Christians can do. (The Blessings, Burdens and Blunders of Missionaries) And immediately a mist and a darkness fell upon him - As Herbert Lockyer said "Paul worked a wonder on the false wonderworker!" Mist is used by Galen of the opacity of the eye caused by a wound. Immediately (at once) (3916) (parachrema from pará = at, and chrḗma = something useful or needed) means suddenly, immediately, at the very moment. Most of the uses are in the context of a miraculous event, in this case the appearance of blindness, and emphasize the absence of delay in the performance of the miracle. Parachrema - 17x in the NT - Mt. 21:19; Mt. 21:20; Lk. 1:64; Lk. 4:39; Lk. 8:44; Lk. 8:47; Lk. 8:55; Lk. 13:13; Lk. 18:43; Lk. 19:11; Lk. 22:60; Acts 3:7; Acts 5:10; Acts 12:23; Acts 13:11; Acts 16:26; Acts 16:33 Marvin

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Robertson adds that "Many (Gentiles) remained uncircumcised and were called proselytes of the gate." (Word Pictures in the New Testament - Acts 2) Proselytes (4339)(proselutos from proserchomai to come near to join) describes a stranger, foreigner, one who comes from his own people to another. In the NT proselutos is a technical term for a Gentile who has come over into Judaism usually won over from paganism by Jewish missionary efforts. These Gentiles then submitted to circumcision (males), self-baptism before witnesses (The Talmud adds that Gentile conversion must be supervised by three Jews - The Talmud of Babylonia) and offering of a sacrifice. Not all Gentiles who came to the synagogue became full-fledged proselytes. Those who came short of becoming proselytes were referred to by terms such as those reverencing God (Acts 13:43, 50; 16:14; 17:4, 17; 18:7) or those fearing God (Acts 10:2; 13:16, 26). Proselutos - 4x in 4v - Mt. 23:15; Acts 2:10; Acts 6:5; Acts 13:43 Followed is used several times in Acts (Acts 12:8, 9, 21:36) of literal following, but only here in a figurative sense indicating Christian commitment (cf following Jesus in Lk 5:27; 9:23, 59; 18:22). Followed (190)(akoloutheo from a = expresses union with, likeness + keleuthos = a road, way) means to walk the same road (Ponder that simple definition dear believer - Am I willing to walk the same road as Jesus?) Literally to follow as in the present context where the crowds followed Paul and Barnabas (much like they had followed Jesus). Note that this verb has an important figurative sense meaning to follow Jesus as a disciple. THOUGHT - Early in the history of the Greek language akoloutheo came to mean to imitate or follow someone's example. This dual meaning colored the New Testament use akoloutheo. Akoloutheo is a technical term in Hebrew and Greek for the reactions and relationships of a disciple to his teacher. The essence of Christianity in fact lies in the words "to follow Jesus." When we walk with Him, He promised we would never walk in darkness! (Jn 8:12). He is our Lamp wherever we walk, always walking with us, His Spirit within us enabling us to "Walk by the Spirit." (Gal 5:16) Paul expressed walking after Jesus as being His imitator (1 Cor 11:1+)) When He says go, I go. When He says stop, I stop. His sheep know His voice and follow Him (Jn 10:27) Sadly , some declined to follow (Mt 19:21-23). Dear reader, would you call yourself a "follower" of Jesus? Were urging them - The verb urging is peitho which carries the idea of convincing or persuading, the imperfect tense describing the repeated urging by Paul and Barnabas. Robertson notes that "Paul had great powers of persuasion (Acts 18:4; 19:8, 26; 26:28; 28:23; 2 Cor. 5:11; Gal. 1:10). These Jews “were beginning to understand for the first time the true meaning of their national history” (Furneaux), “the grace of God” to them." Larkin comments that "in light of his exhortation (Acts 13:38–39) and the parallel thought at Acts 11:23, they are to remain in the salvation offered in the Gospel (Acts 13:23, 26, 38–39) and not return to the performance way of obedience of the Old Testament law and Jewish tradition. This encouragement was well placed when we remember the attacks that these churches subsequently sustained from Judaizers (compare Gal 1:6–7; 3:1–6; 5:7–12; 6:11–13). (IVP Commentary - Acts 13:1--21:16 Paul's Missionary Journeys) To continue in the grace (charis) of God - This implies that they had begun to accept or receive the Gospel of grace. And how important is this phrase "continue in the grace of God," because too often we are saved through faith; and that not of yourselves, it is the gift of God, not as a result of works, so that no one may boast." (Eph 2:8,9) and then we fall back into our graceless works mentality! Grace is not just the way we enter into our personal relationship with Jesus, but is it the ONLY way to continue in intimate relationship with Him. Shortly after Paul left Galatia (where Pisidian Antioch was located), he was forced to write a letter asking questions like "Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh?" (Gal 3:3+) and "You were running well; who hindered you from obeying the truth?" (Gal 5:7) The truth is the Spirit says us and enables sanctification. The truth is that grace saves us and enables progressive sanctification. THOUGHT - Have you fallen for the (fallen) flesh initiated subtle snare of trying to live your Christian life without the "Christ" of "Christian?" Have you begun to try to keep rules to merit God's favor? Are you neglecting your daily need for the Spirit's enabling (to give you both the desire and the power - Php 2:13NLT+) to live this Christian life? If so, Paul would speak into your life and whisper "Dearly beloved of God, you began this race by grace, now continue in dependence on His grace." The grace of God - While this phrase could refer simply to grace per se, in the context, it also likely includes the idea of continuing in the Gospel, because the same Gospel that saved us, is the same Gospel that daily sanctifies us. In Acts 20:24+ Luke calls it "the Gospel of the grace of God." Paul described the grace of God as the key to his ministry writing "But by the grace of God I am what I am, and His grace toward me did not prove vain; but I labored (kopiao - to point of exhaustion - NB: PAUL DID NO PREACH NOT "LET GO, LET GOD" but "LET GOD, LET'S GO!") even more than all of them, yet not I, but the grace of God with (SYN NOT META - SYN SPEAKS OF INTIMACY, META IS BESIDE OR "NEXT TO" AND NOT AS INTIMATE) me.." (1 Cor 15:10+) PREACHING THE GOSPEL OF THE GRACE OF GOD TO YOURSELF! One of my favorite Christian writers (read anything he has published!) is Jerry Bridges and he speaks to our need to "preach the Gospel" to ourselves daily... To preach the gospel to yourself means that you continually face up to your own sinfulness and then flee to Jesus through faith in His shed blood and righteous life. It means that you appropriate, again by faith, the fact that Jesus fully satisfied the Law of God. In both its precepts and penalty, He fulfilled the Law of God in its most exacting requirements. And He did this in our place as our representative and our substitute. He is your propitiation, so that God’s holy wrath is no longer directed toward you. To preach the gospel to yourself means that you take at face value the precious words of Romans 4:7–8: “Blessed are those whose lawless deeds are forgiven, and whose sins are covered; blessed is the man against whom the Lord will not count his sin.” You believe on the testimony of God: “There is therefore now no condemnation for those who are in Christ Jesus” (Romans 8:1). You believe that “Christ redeemed us from the curse of the law by becoming a curse for us” (Galatians 3:13). You believe He forgave you all your sins (Colossians 2:13), that He reconciled you “to present you holy and blameless and above reproach before him” (Colossians 1:22). To preach the gospel to yourself means you appropriate by faith the words of Isaiah 53:6: “The LORD has laid on him the iniquity of us all.” It means you dwell upon the promise that God has removed your transgressions from you as far as the east is from the west (Psalm 103:12), that He has blotted out your transgressions and remembers your sin no more (Isaiah 43:25). (ED: I WOULD ADD ONE MORE [THE LIST COULD GO ON AND ON] - That you believe and practice Romans 8:13 that "if by the Spirit you are putting to death the deeds of the body, you will live.") In the his book What is a Healthy Church Member, pastor Thabiti Anyabwile writes DESIRE TO HEAR THE GOSPEL AND PREACH THE GOSPEL TO YOURSELF - We must cultivate and protect a ravenous desire for this message. Regularly hearing and plumbing the depths of the gospel increases our knowledge of the message, our affection for the Savior, and our skill in sharing the message. So we should listen actively for the gospel and gospel implications in sermons. Don’t turn off your ears when the pastor begins to appeal to non-Christians with the gospel message. Listen to it afresh. Reaffirm your belief in its truth, promises, and power in your life. Appropriate it for any sins that you become conscious of through the sermon or self-examination. See your sins nailed to the cross as you hear the good news. Consider whether there are any new promises or aspects to the gospel included in the sermon. How will you hold onto those truths? Listen so actively and longingly for this news that you feel your poverty and malnourishment when it’s missing in a sermon. And when you find yourself dissatisfied or longing, preach the gospel to yourself. It’s a message that comes to you, for you. Own it. Rather than merely listening to others, or listening to that voice that plagues you with doubts, worries, and fears, listen to the voice of God in the gospel by proclaiming it to yourself when the need arises. C. J. Mahaney, in his excellent and helpful book Living the Cross Centered Life: Keeping the Gospel the Main Thing, suggests that we memorize the gospel, pray the gospel, sing the gospel, review how the gospel has changed us, and study the gospel. Acts 13:44 The next Sabbath nearly the whole city assembled to hear the word of the Lord. (NASB95) KJV Acts 13:44 And the next sabbath day came almost the whole city together to hear the word of God. The next Sabbath nearly Genesis 49:10; Ps 110:3; Isaiah 11:10; 60:8 Acts 13 Resources - Multiple Sermons and Commentaries ANTIOCH SEEKS TO HEAR THE GOSPEL The next Sabbath - During the week, the news had spread that a little Jewish man had a "big" message of good news. Paul’s message had an obvious impact.

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Robertson - The whole city could hardly all gather in the synagogue. Perhaps Paul spoke in the synagogue and Barnabas to the overflow outside (see verse 46). It was an eager and earnest gathering “to hear ([akousai], first aorist active infinitive of purpose) the word of God” and a great opportunity for Paul and Barnabas. This description of the large crowd reminds me of George Whitfield who without amplificaton preached to massive crowds often in open venues (fields, etc). America’s Great Awakening was sparked largely by Whitefield’s preaching tour of 1739–40. Though only 25 years old, the evangelist took America by storm. Whitefield’s farewell sermon on Boston Common drew 23,000 people—more than Boston’s entire population. It was probably the largest crowd that had ever gathered in America. (Christianity Today) To hear the word of the Lord - Luke does not say they came to see or hear Paul but to hear from God! This is always the best desire! While the word of the Lord in context is the Gospel. THOUGHT - This passage gives us a good principle to remember - We should always go to church with the desire that we will hear from God. We should go expecting to hear from Him. We should go open to hearing from Him (even if it hurts or especially if it hurts!) I fear too many go to hear their favorite eloquent pastor speak (I CONFESS THAT I HAVE BEEN GUILTY SAYING "I DON'T THINK I WILL GO TODAY BECAUSE SO AND SO IS SPEAKING AND HE IS NOT ELOQUENT, ETC. AS I WRITE, I ALSO REPENT OF THIS WRONG HEART ATTITUDE!). Of course is not bad to desire to hear an eloquent pastor, if he is speaking the pure milk of the Word of God! Our goal should be like these Pergan unbelievers who assembled to hear the word of the Lord. The corollary for pastors is to preach (aorist imperative = "Just Do It!" 2 Ti 4:2-4+) of the Lord, the word you have received from God the previous week as you read, studied, prayed and meditated on the passage. Pastors, you do study during the week don't you? I surveyed a number of pastors who I respect as Bible preachers asking them how long they worked on their Sunday message and the range was 15-30 hours, which helped me understand why I enjoyed their messages so much. To conclude this thought, below are 3 audio messages from Dr Steve Lawson that would be worth your time to hear if you are a pastor who desires to preach the Word... Expository Preachers (61 min) Energetic Students (65 min) Effective Evangelists (69 min) THE GOSPEL IS THE POWER OF GOD David Guzik astutely observes that "there was not merely the power of novelty (THAT DREW THE LARGE CROWD); there was more notably the power of the word of God. This was the primary power that attracted people, and Luke emphasized it in his account. The whole city came together to hear the word of God (Acts 13:44) Paul and Barnabas spoke the word of God to them first (Acts 13:46) The Gentiles responded to the word of the Lord (Acts 13:48) The word of the Lord spread through the region (Acts 13:49) (Acts 13 Commentary) THOUGHT - Guzik's observations beg the question - What MUST be our focus, our emphasis, our warp and woof, our pièce de résistance, our showpiece, when we are preaching or teaching? Recall the promise of the non-lying God (Titus 1:2) in Isaiah 55:11 "So will My word be which goes forth from My mouth; It will not return to Me empty, Without accomplishing what I desire, And without succeeding in the matter for which I sent it." Acts 13:45 But when the Jews saw the crowds, they were filled with jealousy and began contradicting the things spoken by Paul, and were blaspheming. (NASB95) KJV Acts 13:45 But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming. when the Jews saw the crowds Acts 5:17; 17:5; Genesis 37:11; Numbers 11:29; Ecclesiastes 4:4; Isaiah 26:11; Matthew 27:18; Luke 15:25-30; Romans 1:29; 1 Corinthians 3:3; Galatians 5:21; James 3:14-16; 4:5 began contradicting the things spoken by Paul Acts 6:9,10; 18:6; 19:9; Matthew 23:13; 1 Peter 4:4; Jude 1:10 Acts 13 Resources - Multiple Sermons and Commentaries JEWISH JEALOUSY LEADS TO OPEN VERBAL OPPOSITION But when the Jews saw the crowds - Either a large turnout in general or possibly a large turnout of Gentiles stirred up the Jews. These Jews would be those to whom the warning passage of Acts 13:41+ would apply (unless they repented and believed at some future time). The magnitude of the crowd stirred their jealousy because they had never had such large crowds attend their synagogue. POSB says they were filled with jealousy because "The place was filling up with people who were different, who were thought unclean and dirty, who were sinful and unjust and derelict, who were outsiders to the regular congregation, who usually did not attend or show interest in attending and therefore did not support the permanent priests and their ministry Robertson rightly remarks that "Envy and jealousy arise between people of the same calling (doctors towards doctors, lawyers towards lawyers, preachers towards preachers). So these rabbis boiled with jealousy when they saw the crowds gathered to hear Paul and Barnabas." THOUGHT - Do you ever deal with a spirit of jealousy over the church down the street that always has a packed parking lot? "We can’t all be popular to the same degree, but we can all serve and please God to the same degree in Jesus Christ." (Guzik Acts 13 Commentary) They were filled with jealousy - Their reaction illustrates the principle that what fills you will control you (as when one is filled with the Holy Spirit). Here the Jews were clearly filled with an "unholy spirit" so to speak. They did not have an unclean demon, but were reacting from their fallen flesh with an attitude of jealousy. And while Luke does not specifically state it, there is undoubtedly another reason for the hostile Jewish reaction - Paul had just proclaimed Jesus as the Messiah through Whom belief would bring forgiveness of sins, which was a message diametrically opposed to their mindset that held stubbornly, foolishly and in vain to the deceptive belief that their keeping of the law of Moses would "save" them. The concluding climax of Stephen's sermon gives us an apt description of these legalistic Jews in Antioch... “You men who are stiff-necked (sklerotrachelos) and uncircumcised in heart (see circumcision of the heart) and ears are always resisting (antipipto in present tense) the Holy Spirit; you are doing just as your fathers did (AND SO ARE JEWS TODAY AND ALL WHO SEEK TO KEEP THE LAW - SEE "HEBREW ROOTS MOVEMENT"). “Which one of the prophets did your fathers not persecute? They killed those who had previously announced the coming of the Righteous One, whose betrayers and murderers you have now become; you who received the law as ordained by angels, and yet did not keep it.” (Acts 7:51-53+) Luke described a similar reaction of the Jewish leaders to Peter and the apostles as people in Jerusalem were being healed (Acts 5:16+) which caused the high priest to rise up "along with all his associates (that is the sect of the Sadducees), and they were filled with jealousy." (Acts 5:17+) And in light of the principle that what fills one, controls them, the religious leaders "laid hands on the apostles and put them in a public jail." (Acts 5:18+). THOUGHT - As you read this note, what "spirit" fills your heart? Were filled (4092)(pimplemi) has the basic idea of to fill (e.g., a full moon, a full/swollen stream, a full assembly) and is one of Luke's favorite verbs. The idea in many of these uses and in the present passage is that one is wholly imbued, affected, influenced with or by something with the result that what fills a person, "controls" (or dominates) a person. So here in Acts 13:46 the Jews were filled with jealousy (envy) which "controlled" them causing them to begin contradicting Paul. Luke uses this verb frequently to describe filling with the Holy Spirit (Lk 1:15, Lk 1:41, Lk 1:67, Acts 2:4, Acts 4:8, Acts 4:31,Acts 9:17, Acts 13:9). Luke also uses it to describe one filled with wrath (Lk 4:28), filled with fear (Lk 5:26), filled with rage (Lk 6:11), filled with wonder and amazement (Acts 3:10), filled with jealousy (Acts 5:17), filled with confusion (Acts 19:29). Study of most of the uses of "positive" and "negative" filling demonstrate that the filling usually resulted in some reaction or response.

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Robertson comments that zelos "means only warmth, ardour, zeal, but for a bad cause or from a bad motive, jealousy, envy, rivalry results." Jealousy is a resentment towards someone for a perceived advantage or superiority they hold. Another dictionary says jealousy is "an unhappy feeling (ED: THAT'S A BIT EUPHEMISTIC!) because someone has something that you would like or can do something that you would like to do." Robertson writes that "Nothing is specifically stated here about the rabbis, but they were beyond doubt the instigators of, and the ringleaders in, the opposition as in Thessalonica (See Acts 17:5 below). Paul would encounter Jewish jealousy again in Thessalonica on his second missionary journey... Now when they had traveled through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews. 2 And according to Paul’s custom, he went to them, and for three Sabbaths reasoned with them from the Scriptures, 3 explaining and giving evidence that the Christ had to suffer and rise again from the dead, and saying, “This Jesus whom I am proclaiming to you is the Christ.” 4 And some of them were persuaded and joined Paul and Silas, along with a large number of the God-fearing Greeks and a number of the leading women. 5 BUT THE JEWS, becoming jealous and taking along some wicked men from the market place, formed a mob and set the city in an uproar; and attacking the house of Jason, they were seeking to bring them out to the people. (Acts 17:1-5+) And began contradicting the things spoken by Paul - The imperfect tense gives us a vivid picture of the opposition of the Jews to Paul's sermon. One can picture them addressing one person, than another and another, speaking against the Word of truth with their blasphemous words.

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Robertson writes that Paul and Barnabas "had done their duty and had followed the command of Jesus (Acts 1:8). They use the very language of Peter in Acts 3:26 (humin prōton) “to you first.” This position Paul as the apostle to the Gentiles will always hold, the Jew first in privilege and penalty (Ro 1:16; 2:9,10)." Necessary (compelling, pressing, urgently necessary)(316)(anagkaios from anagke = necessity, compulsion) describes that which compels or makes something needful or necessary (as meeting a need). That which is indispensable, pressing, what one cannot do without. In Acts 10:24 it describes those who are intimate (friends, relatives). Necessary, intimate, close. “Being necessary and indispensable to the occurrence of some event” (Louw-Nida) Since (1894)(epeidé from epeí = as, because + dé = indeed, particle of affirmation or emphasis) can have a causal sense meaning because, seeing that, since (Mt 18:32; Mk 15:42; Lk 1:34; Jn 19:31; 1 Cor 14:12+); 2 Cor 13:3; Heb 5:2, 11). It can also have a temporal sense (Lk 7:1). Regardless of how epeidē is translated, it carries this twofold sense: the reader should assume what precedes is factual (emphatically true); and therefore embrace what should ("must") follow as its necessary (corresponding) conclusion. Gary Hill - Example of use of epeide: 1 Cor 1:22+): "Because indeed (epeidē) Jews ask for signs and Greeks search for wisdom." Epeidē ("indeed something must follow") points to the inevitable follow-up to seeing signs and wisdom as an end in themselves – namely missing out on God's free gift of salvation through Christ (1 Cor 1:23+)! (Discovery Bible) Epeide - 8v - because(2), since(5), when(1). Lk. 7:1; Acts 13:46; Acts 14:12; Acts 15:24; 1 Co. 1:21; 1 Co. 14:16; 1 Co. 15:21; Phil. 2:26 Zodhiates on epeidé - As indeed, as now, spoken in the NT only of a ground or motive, meaning since indeed, since now, because now, inasmuch as, and always in the apodosis (the conclusion of a hypothesis) which, however, may stand first, followed by the indic. (Complete Word Study Dictionary – New Testament) What a picture Luke presents using the "vigorous verb" apotheo, which depicts the Jews continually (present tense) "pushing away from themselves" both the messengers and their Gospel message! In fact, later in this chapter we see that they literally "pushed" them out of town! Woe! You repudiate (683)(apotheo/apotheomai from apó = from + othéo = push away, thrust, drive) means literally to push aside, thrust way (from) or push off. Figuratively as used here it means to reject, repudiate, refuse to listen to, to cast away or to put away (from). Used from Homer onward meaning “to repel,” “to reject.” It is notable that 5/6 uses of apotheo are found in the context of the relationship between Israel and God (Acts 7:27; 13:46; Ro 11:1,2). Stephen used this strong verb twice in his powerful message to the religious Jews, which resulted in his martyrdom. In the present case it will result in Paul and Barnabas only being driven out of town! In the Septuagint it is frequently used in the context of God’s rejection of His people (Jdg 6:13; 1 Sa 12:22 Ps 44:9; 60:1,10; 74:1) or as here in Acts 13:46 of His people rejecting Him and His law (Jer 6:19; Ezekiel 5:6; 20:13,16). It seems that the heart of most of the Jews had not changed that much over the centuries! There is an ironic use of apotheo in Romans 11:1,2 which twice emphasizes that "God has not rejected (apotheo) His people" whereas here in Acts 13:46 His people have rejected His Word (word of God), His Gospel and His Son! All uses of apotheo in NT - Acts 7:27; Acts 7:39; Acts 13:46; Rom. 11:1; Rom. 11:2; 1 Tim. 1:19 And judge yourselves unworthy of eternal life - Their rejection was in effect their judgment, even if it was not done consciously, for no one would want to judge themselves guilty of eternal death in Hell! But remember that although most of the Jews rejected the Gospel and thereby in effect judge themselves worthy of eternal death, throughout the record of Acts (and throughout history) there was always a remnant of Jews who received and believed the Gospel of salvation. Robertson on the reaction of most of the Jews - By their action and their words they had taken a violent and definite stand. Judge (present tense = continually judging yourselves)(2919)(krino) signifies to distinguish, to decide between two or more things and reaching a decision. In the present context the Jews decide between holding fast to the Law of Moses versus choosing the Gospel of grace, the former condemning them to eternal death, the latter gifting them with eternal life. The irony is that their choice is as if it is their judge sentencing them to a death sentence! When a heart is hardened by sin, the mind is unable to think logically. Unworthy is literally "not worthy" (ou = absolutely not + axios - see above). John

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Robertson - It is a dramatic moment as Paul and Barnabas turn from the Jews to the Gentiles, a prophecy of the future history of Christianity. In Romans 9-11 Paul will discuss at length the rejection of Christ by the Jews and the calling of the Gentiles. NET Note - This turning to the Gentiles would be a shocking rebuke to 1st century Jews who thought they alone were the recipients of the promise. We are turning (present tense indicates an action in progress)(4762)(strepho) means to turn, to turn about, to turn aside. In Acts strepho is used twice by Stephen, first to describe when Israel "in their hearts (THE HEART OF THE PROBLEM IS THE PROBLEM OF THE JEWS' HEART!) turned back to Egypt," (Acts 7:39+) and then "God turned away and delivered them up (delivered them over to the power of idolatry!) to serve the host of heaven." (Acts 7:42+). In a similar way we see God's missionaries, turning away and in effect delivering them up to their own fleshly desires and their futile attempts to try to attain righteousness by keeping the Law (cf Ro 10:3-4+). This statement does not mean that Paul would thereafter cease to first enter Jewish synagogues (e.g., compare Acts 18:6 with Acts 19:8), because they were still generally an excellent site to first address the Gentiles, because here the Gentiles would be familiar with the OT Scriptures which Paul could then effectively use in his presentation. Totally pagan Gentiles would be completely ignorant of the OT Scriptures. Stanley Toussaint writes that "This pattern was repeated in city after city until Paul reached Rome (cf. Acts 13:50-51; 14:2-6; 17:5, 13-15; 18:6; 19:8-9). There for the final time in the book the Apostle Paul turned from Jews to Gentiles (Acts 28:23-28). (Bible Knowledge Commentary) Mark Noll makes several cogent observations related to the shift of Christianity which we see occuring in Acts 13 - Christianity has maintained a special relationship with Judaism. That relationship would later lead to tragic consequences, especially in circumstances where Christians dominated a local culture or nation and where Jews were regarded as second-class citizens. In those circumstances the near kinship of the two religions raised Christian ire, which all too often flamed into violence when Jewish communities went about the practice of their ancestral faith. Viewed from another perspective, however, the links between Judaism and Christianity can be seen in a more positive light. Although the church would go on to break from Judaism, it is a remarkable fact that the main problems of the church’s early centuries were problems shaped by Judaism. First, Christians asked, What is truth? If the church went beyond Judaism in finding ultimate truth in a personal revelation from God—that is, in the life and work of Jesus Christ—still, the church drew upon its Jewish heritage in believing that divine revelation held the key to life’s most important realities. Second, Christians asked, How do we know the truth? Again, if in answering this question the church went beyond Judaism to rely on the writings of the New Testament and the testimony of the apostles to Christ, still that trust in a written revelation from God and reliance upon leaders who provided authoritative interpretations of that written revelation followed the Jewish pattern of honoring sacred books and studying them diligently. Third, Christians asked, How do we put the truth into action? If the church went beyond the organization of life around the ritual year of the temple and the activities of local synagogues, still the church’s own development of bishops and the planting of new churches under the leadership of local elders, priests, or ministers expanded upon what had been a Jewish way of nurturing the faithful and organizing to face the world. The early church benefited from its ties to Judaism in one other important way. For several decades after AD 70, the church continued to enjoy the legal status that the Jews had won through hard and difficult trial. Normally in the Mediterranean world of that time, nations conquered by Rome were forced to adapt local religions to Roman religion; they had to recognize Rome’s gods along with their own. The fierce monotheism of the Jews had therefore been a source of ceaseless conflict from the first century BC, when Rome reached out to enfold Judea. Eventually Rome came to recognize Judaism as a legal religion, despite Jewish refusal to acknowledge the Roman gods. This status as a religio licita protected the Christian church through its association with Judaism, even after the destruction of Jerusalem had in fact driven the two religions apart. As the Christian church moved out into the Roman world, its Judaic roots would be obscured, but even beneath the surface those roots remained a critical part of what Christianity had been and what it would become. (Turning Points: Decisive Moments in the History of Christianity, 3rd Edition) Acts 13:47 "For so the Lord has commanded us, 'I HAVE PLACED YOU AS A LIGHT FOR THE GENTILES, THAT YOU MAY BRING SALVATION TO THE END OF THE EARTH.'" KJV Acts 13:47 For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth. NLT Acts 13:47 For 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.' " For so the Lord has commanded us Acts 1:8; 9:15; 22:21; 26:17,18; Matthew 28:19; Mark 16:15; Luke 24:47 I HAVE PLACED YOU AS A LIGHT FOR THE GENTILES Acts 26:23; Isaiah 42:1,6; 49:6; 60:3; Luke 2:32 THAT YOU MAY BRING SALVATION Acts 15:14-16; Ps 22:27-29; 67:2-7; 72:7,8; 96:1,2; 98:2,3; 117:1,2; Isaiah 2:1-3; 24:13-16; 42:9-12; 45:22; 52:10; 59:19,20; Jeremiah 16:19; Hosea 1:10; Amos 9:12; Micah 4:2,3; 5:7; Zephaniah 3:9,10; Zechariah 2:11; 8:20-23; Malachi 1:11 Acts 13 Resources - Multiple Sermons and Commentaries GOD'S WORLDWIDE MISSIONARY MANDATE For (gar) - Term of explanation. What has Paul just stated? "We are turning to the Gentiles." He is explaining why he and Barnabas are now turning to the Gentiles. The explanation is that "God told them" so to speak. In another sense their turning to the Gentiles was a fulfillment of the prophecy of Isaiah 49:6. So the Lord has commanded us - God commanded the missionaries to turn to the Gentiles. Paul then proceeds to quote from the Old Testament to underscore why he his turning to the Gentiles. One can imagine the Jews really beginning to revile him and scoff at him now that he was turning to the unclean Gentile "dogs." Has commanded (1781)(entellomai from en = in, upon + tellomai = to accomplish) means to enjoin, charge, command, commission. The idea of commission recalls Jesus' last commissions - Mt 28:18-20 and Acts 1:8. Friberg on entellomai - (1) give orders to, command, enjoin (Mt 17.9); (2) commission, direct (Mk 13.34); (3) of a covenant ordain, make (Heb 9.20) Gilbrant - In Herodotus (Fifth Century B.C.), for example, entellomai refers to the commission of a king or a ruler. At a later time (Fourth Century A.D.) the word meant “to invest with legal powers” and “to authorize to act” (Liddell-Scott). The word occurs over 400 times in the Septuagint, most frequently translating the Hebrew word tsāwāh, “to command.” In every use of this verb in the New Testament (except Mark 13:34) there is reference to an authority, either a divine (God, angels) or a pivotal figure (Joseph, Moses) in Jewish history, behind the command. The most significant use is in Matthew 28:20 where the resurrected Christ told His disciples to teach “them (nations) to observe all things whatsoever I have commanded you.” From this comes the phrase “the Great Commission (Complete Biblical Library Greek-English Dictionary) Entellomai - 15x in 15v - command(6), commanded(7), gave orders(1), given orders(1). Matt. 4:6; Matt. 17:9; Matt. 19:7; Matt. 28:20; Mk. 10:3; Mk. 13:34; Lk. 4:10; Jn. 8:5; Jn. 14:31; Jn. 15:14; Jn. 15:17; Acts 1:2; Acts 13:47; Heb. 9:20; Heb. 11:22 Because there are over 400 uses in the Septuagint only a sampling of uses are listed below... Gen. 2:16; Gen. 3:11; Gen. 3:17; Gen. 6:22; Gen. 7:5; Gen. 7:9; Gen. 7:16; Gen. 12:20; Gen. 21:4; Gen. 27:8; Gen. 28:1; Gen. 28:6; Gen. 32:4; Gen. 32:17; Gen. 32:19; Gen. 42:25; Gen. 44:1; Gen. 45:19; Exod. 4:28; Exod. 7:2; Exod. 7:6; Exod. 7:10; Exod. 7:20; Exod. 12:28; Exod. 12:50; Exod. 23:15; Exod. 23:22; Exod. 25:22; Exod. 29:35; Exod. 31:11; Exod. 32:8; Exod. 34:11; Exod. 34:18; Exod. 34:32; Exod. 34:34; Exod. 40:16; Ps. 7:6; Ps. 33:9; Ps. 42:8; Ps. 44:4; Ps. 68:28; Ps. 78:5; Ps. 78:23; Ps. 91:11; Ps. 105:8; Ps. 111:9; Ps. 119:4; Ps. 119:138; Ps. 133:3; Ps. 148:5; Prov. 5:2; Prov. 6:3; Isa. 5:6; Isa. 13:4; Isa. 13:11; Isa. 23:11; Isa. 34:16; Isa. 45:11; Isa. 45:12; Isa. 48:5; Jer. 1:7; Jer. 1:17; Jer. 7:22; Jer. 7:23; Jer. 7:31; Jer. 11:4; Jer. 13:5; Jer. 13:6; Jer. 14:14; Jer. 17:22; Jer. 19:5; Jer. 23:32; Jer. 32:23; Jer. 35:6; Jer. 35:10; Jer. 35:14; Jer. 35:18; Jer. 36:5; Jer. 36:8; Jer. 36:26; Jer. 38:10; Jer. 38:27; Jer. 47:7; Jer. 50:21; Jer. 51:59 I HAVE PLACED YOU AS A LIGHT FOR THE GENTILES THAT YOU MAY BRING SALVATION TO THE END OF THE EARTH - Paul justifies his (and Barnabas) turning from the Jews to the Gentiles by quoting from Isaiah 49:6 which reads He says, “It is too small a thing that You should be My Servant To raise up the tribes of Jacob and to restore the preserved ones of Israel; I will also make You a light of the nations So that My salvation may reach to the end of the earth.” (cf Isa 42:6b "I will appoint You as a covenant to the people, as a light to the nations") Toussaint points out that "This Old Testament passage has at least three applications—to Israel (Isa. 49:3), to Christ (Luke 2:29-32+), and to Paul, the apostle to the Gentiles. (Bible Knowledge Commentary) Have placed is perfect tense and signifies that God placed Jesus as a Light which was His fixed, enduring purpose. And in the context of Acts 13, God's Spirit had placed Paul and Barnabas as His vessels of honor (2 Ti 2:21) to bring the Gospel "Light for the Gentiles", bringing salvation to the end of the earth (which recalls Jesus' charge in Acts 1:8+ - "you shall be My witnesses both in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth.”) Gentiles (nations) (1484)(ethnos gives us our word "ethnic") in general refers to a multitude (especially persons) associated with one another, living together, united in kinship, culture or traditions and summed up by the words nation, Gentiles (especially when ethnos is plural), people (much like "people groups" in our modern missionary vernacular). Salvation (4991)(soteria from soter = Savior in turn from sozo = save, rescue, deliver) describes the rescue or deliverance from danger, destruction and peril, and is a broader term in Greek than we often think of in English. Other concepts that are inherent in soteria include restoration to a state of safety, soundness, health and well being as well as preservation from danger of destruction. William

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Robertson - The joy of the Gentiles increased the fury of the Jews. “The synagogue became a scene of excitement which must have been something like the original speaking with tongues” (Rackham). The joy of the Gentiles was to see how they could receive the higher blessing of Judaism without circumcision and other repellent features of Jewish ceremonialism. It was the gospel of grace and liberty from legalism that Paul had proclaimed. Whether Gal. 4:13 describes this incident or not (the South Galatian theory), it illustrates it when Gentiles received Paul as if he were Christ Jesus himself. It was triumph with the Gentiles, but defeat with the Jews. Rejoicing (5463)(chairo) means to be "cheer" full, calmly happy or well-off. Chairo implies and imparts joy. Chairo is used in a whole range of situations in which the emotion of joy is evoked. To be in a state of happiness and well being (often independent of what is happening when the Source is the Spirit!). Chairo means to enjoy a state of gladness, to be delighted. Chairo in Acts - Acts 5:41; Acts 8:39; Acts 11:23; Acts 13:48; Acts 15:23; Acts 15:31; Acts 23:26; And glorifying the word of the Lord - They did not practice "Biblioloatry" but they did praise God for provision of His Gospel. As the NLT paraphrases it (and I agree) they "thanked the Lord for his message." Glorifying (1392)(doxazo from doxa = glory) has a secular meaning of to think, suppose, be of opinion, (Aeschylus, Sophocles, Xenophon, Plato, Thucydides) but generally is not used in this sense in Scripture. Doxazo means to praise, honor or magnify (Mt 5:16; 6:2; Lk 5:25f; Acts 11:18;) and to clothe in splendor, glorify (Jn 8:54; 13:31f; 17:1, 4) A simple definition of glorify is to give a correct opinion or a correct estimate of something, in this case the Word of the Lord, the Gospel of grace. The imperfect tense pictures the Gentiles as doing this over and over. One can imagine the exhilarating conversations that were being exchanged. Doxazo in Acts - Acts 3:13; Acts 4:21; Acts 11:18; Acts 13:48; Acts 21:20; THE DIVINE SIDE OF EVANGELISM And as many as had been appointed to eternal life believed - Notice God's sovereignty in salvation. God had appointed them to eternal life, but they still had to make the volitional choice to believe. And in the mystery of salvation, even the faith that they exercised was a gift from God. As John Calvin said "He chose us, and to those He has He gives the power to believe." Amazing mysterious grace! Steven

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Robertson - The sandal was taken off and the dust shaken out as a symbolic token that the very soil of the country was defiling. Guzik on shook off the dust of their feet - In doing this, Paul and Barnabas treated the city as if it were a God-rejecting Gentile city. If Jewish people had to go in or through a Gentile city, when leaving the city they shook the dust off their feet as a gesture saying, “We don’t want to take anything from this Gentile city with us.” In this sense, Paul said “I don’t want to take anything with me from you Jesus-rejecting religionists.”. This rejection did not make Paul and Barnabas think there was anything wrong with themselves. They knew the problem is with their opposition, not themselves. (Acts 13 Commentary) Larkin on shook off the dust of their feet - according to the Lord’s instruction, as a sign of disassociation from a community doomed to destruction (Lk 9:5; 10:10–11; compare Acts 18:6). Such destruction will be so complete that if one is to avoid it, one must remove from oneself the very dust of the place. Because the disassociation is from the persecutors, Paul can later return to the city and work there. Sometimes people reject the gospel so decisively that the only way to speak “the good news” is to inform the opponents of “the bad news” of the eternal judgment that they continue to face, in the hope that this “shock therapy” will lead to repentance (compare Rev 9:20–21; 16:9, 11, 21). (IVP Commentary - Acts 13:1--21:16 Paul's Missionary Journeys) NET Note says this action "shows a group of people as culpable before God." Paul responded with a similar reaction (dust off his garments not their feet) to the Jews who resisted his proclamation of Jesus as the Messiah, Luke recording But when Silas and Timothy came down from Macedonia (Context = Second Missionary Journey = Corinth Acts 18:1-17), Paul began devoting himself completely to the word, solemnly testifying to the Jews that Jesus was the Christ. But when they resisted and blasphemed, he shook out his garments and said to them, “Your blood be on your own heads! I am clean. From now on I will go to the Gentiles.” (Acts 18:5-6+) Shake off (1621)(ektinasso from ek = from, and tinássō = to shake) means to shake from or off, as the dust of one's feet (Mt. 10:14; Acts 13:51, Mk 6:11) or dust from garments (Acts 18:6) to symbolize the breaking off of further communication. We need to qualify this statement by noting that the breaking off of communication in Antioch was not with the disciples who had placed their faith in the Messiah, for as Paul and Barnabas circled back on their way home, they entered Pisidian Antioch again (Acts 14:21+) and Luke records that they were "strengthening the souls of the disciples, encouraging them to continue in the faith, and saying, “Through many tribulations we must enter the kingdom of God.” (Acts 14:22+) This latter "promise" would have been especially poignant to the disciples in Antioch who had witnessed their persecution and being driven out of town on their first visit. Ektinasso - 17 uses in the Septuagint - Gilbrant notes that "In the Septuagint ektinassō means “to shake off,” as dust or leaves, or just “to shake” oneself (as Samson in Jdg 16:20). It also often means “to cast out, drive forth, displace, discomfit” (Neh 5:13; Job 38:13; etc.)." (Ibid) Ex 14:27; Jdg 7:19; Jdg 16:20; 2 Sa 22:33; 1 Ki. 5:9; Neh. 4:16; Neh. 5:13; Neh. 5:15; Job 38:13; Ps. 109:23; Ps. 127:4; Ps. 136:15; Isa. 28:27; Isa. 52:2; Dan. 4:14; Dan. 7:20; Nah. 2:2 Larkin - In an initial but decisive withdrawal from the Jews, Paul and Barnabas set forth the divine priority of Christian mission: “to the Jew first.” Although Paul consistently spoke of himself as “apostle to the Gentiles” (Rom 11:13; 15:16; Gal 1:16; 2:9), his mission was always to be carried out by going to “the Jew first” (Rom 1:16–17). This priority was a matter of theological necessity, and it applies to the conduct of Christian mission today. We must make sure Jews are not overlooked but are a priority in any evangelistic thrust into an unreached-peoples area. (IVP Commentary - Acts 13:1--21:16 Paul's Missionary Journeys) And went to Iconium - They trekked off to Iconium, a major city of Lycaonia, located in the Roman province of Galatia and lay about 80-90 miles SE from Pisidian Antioch and directly north of Lystra.See map above (path in red). They evidently took the paved highway, Via Sebaste (PICTURE Greek word "Sebaste" = Latin "Augustus"), the Roman road from Ephesus to the Euphrates. M R De Haan - When Paul and Barnabas were driven out of one city, they did not lose heart and quit. They didn’t go back home, but just moved on to the next place. They meant business and nothing could deter them. How we need men of that caliber today, who will not be discouraged by persecution and suffering, but who are strengthened by it instead and go on more determined than ever. Paul was not a quitter, ready to resign when the going became rough. How few there are who can meet problems head on, and face up to opposition and persecution without yielding to the temptation to quit. (Pentecost and After) Guzik makes a good point - They carried on the work, going next to Iconium. All too often, rejection and opposition for the sake of the gospel makes us want to give up. But Paul and Barnabas responded with appropriate determination. (Acts 13 Commentary) Robertson - Strictly speaking at this time Lystra and Derbe were cities of Lycaonia-Galatica while Iconium was in Phrygia-Galatica (all three in the Roman Province of Galatia). It was at the meeting place of several Roman roads and on the highway from east to west. It is still a large town Konieh with 30,000 population (Wikipedia says that in 2016 the population was 2,161,303)

Atos 13

Robertson quips that "Persecution had precisely the opposite effect to the intention of the Jews for they “were filled with joy and the Holy Spirit”"

Atos 13

Robertson adds "imperfect passive, they kept on being filled. It had been so before (Acts 4:31; 8:4; 9:31; 12:24). The blood of the martyrs is still the seed of the church." Psalm 16:11 You will make known to me the path of life; In Your presence is fullness of joy; In Your right hand there are pleasures forever. True joy, supernatural joy, joy that the world does not give nor even comprehend, is not merited or earned but is a gift dispensed by the Holy Spirit to the children of God, to disciples who obey His commandments and precepts, and who then bear spiritual fruit, which includes the fruit of joy (Gal 5:22). The world gives happiness, which is dependent on what happens and is fleeting and not fulfilling to one's soul, but the Spirit gives joy that is independent of one's feelings or circumstances and which satisfies the deepest innermost recesses of one's soul. Paul links joy with the Holy Spirit in his prayer in Romans 15 (a good prayer to pray for yourself, your family, your fellow saints, your missionaries!) Now may the God of hope fill (pleroo) you with all joy and peace in believing, so that you will abound in hope by the power of the Holy Spirit. (Ro 15:13+) ILLUSTRATIONS - (1) As a 3rd century man was anticipating death, he penned these last words to a friend: “It’s a bad world, an incredibly bad world. But I have discovered in the midst of it a quiet and holy people who have learned a great secret. They have found a joy which is a thousand times better than any pleasure of our sinful life. They are despised and persecuted, but they care not. They are masters of their souls. They have overcome the world. These people are the Christians - and I am one of them.” When you are experiencing this joy…don’t forget to tell your face, Smile! (2) A conference at a certain church in Omaha. People were given helium-filled balloons and told to release them at some point in the service when they felt like expressing the joy in their hearts. This church wasn’t normally free to express themselves w/an “Hallelujah or a Praise the Lord.” All through the service balloons ascended, but when it was over 1/3 of the balloons were unreleased. Let your balloon go! Filled (4137) (pleroo) means to be filled (passive voice = disciples were acted on by "outside force," the Holy Spirit, Who of course indwelt them) to the brim (a net, Mt 13:48, a building, Jn 12:3, Acts 2:2, a city, Acts 5:28, needs Phil 4:19), to make complete in every particular, to cause to abound, to furnish or supply liberally, to flood, to diffuse throughout, to pervade, to take possession of and so to ultimately to control. In Acts 5:3 describes Satan "filled" Ananias' heart to lie to the Holy Spirit. Pleroo is used in the classic passage on Spirit filling in Eph 5:18+ "And do not get drunk (present imperative with a negative) with wine, for that is dissipation, but be filled (present imperative; passive voice) with the Spirit." All of Luke's uses of pleroo - Lk. 1:20; Lk. 2:40; Lk. 3:5; Lk. 4:21; Lk. 7:1; Lk. 9:31; Lk. 21:24; Lk. 22:16; Lk. 24:44; Acts 1:16; Acts 2:2; Acts 2:28; Acts 3:18; Acts 5:3; Acts 5:28; Acts 7:23; Acts 7:30; Acts 9:23; Acts 12:25; Acts 13:25; Acts 13:27; Acts 13:52; Acts 14:26; Acts 19:21; Acts 24:27 NET Note - The citizens of Pisidian Antioch were not discouraged by the persecution, but instead were filled with joy. One recalls Paul's similar description of the believers in Thessalonica You (DISCIPLES IN THESSALONICA) also became imitators of us and of the Lord, having received the word (THE GOSPEL) in much tribulation (CF PERSECUTION IN ANTIOCH) with the joy of the Holy Spirit (AS IN Acts 13:52), 7 so that you became an example to all the believers in Macedonia and in Achaia. 8 For the word of the Lord has sounded forth from you, not only in Macedonia and Achaia, but also in every place your faith toward God has gone forth, so that we have no need to say anything (cf "The word of the Lord was being spread through the whole region" - Acts 13:49) . (1 Th 1:6-8+) Joy (5479)(chara) is a feeling of great pleasure, of inner gladness, or of delight. Joy is an emotion evoked by a sense of well-being. Joy in the NT is virtually always used to signify a feeling of "happiness" that is based on spiritual realities (independent of what "happens"). Joy is a condition, a state of the soul due to being right with God. Happiness is different from joy, it is dependent on happy circumstances! Joy is independent of these. . We may long for a change in our circumstances, and sometimes that’s what we get. But a changed life is our deepest need. Changed circumstances may make us happier, but a changed life will make us better, for it will make us like Christ. Happiness is affected by what one has! Joy by what one is. Happiness comes from experience of good, as distinct from evil! Joy from experience from God, apart from good or evil. Happiness comes through things outside, which stir feelings within! Joy leaps within, from God in the heart & soul. Happiness is like the changing surface of the ocean; Joy like the ocean bed, untouched by change of wind or atmosphere. Chara in Luke's writings -Lk. 1:14; Lk. 2:10; Lk. 8:13; Lk. 10:17; Lk. 15:7; Lk. 15:10; Lk. 24:41; Lk. 24:52; Acts 8:8; Acts 12:14; Acts 13:52; Acts 15:3; And with the Holy Spirit - True joy, supernatural joy, joy that the world does not give nor even comprehend, is not merited or earned but is a gift dispensed by the Holy Spirit to the children of God, to disciples who obey His commandments and precepts, and who then bear spiritual fruit, which includes the fruit of joy (Gal 5:22+). The world gives happiness, which is dependent on what happens and is fleeting and not fulfilling to one's soul, but the Spirit gives joy that is independent of one's feelings or circumstances and which satisfies the deepest innermost recesses of one's soul.