Atos 13

John MacArthur · Citado em PreceptAustin

Atos 13

MacArthur observes that "The distinctive of the ministry of teachers is its emphasis on pedagogy rather than on proclamation. That they are somewhat different from preachers seems apparent in texts that discuss both, though the same gifted man can sometimes perform both functions, as Acts 15:35 indicates." THOUGHT - Someone has said that "The great teacher is the one who turns our ears into eyes so that we can see the truth." Henry Brooks added that "A (Bible) teacher affects eternity; he can never tell where his influence stops." So dear teacher of the Word of Truth and Life, let me ask you "Are you tired?" I understand, as I get tired too, but it is too soon to quit! What you are doing is God's work and it will impact both time and eternity! Be encouraged that you will one day hear "Well done My good and faithful servant!" God grant you to be strengthened by the grace that is in Christ Jesus. Amen (2 Ti 2:1+). If you need some encouragement, let me recommend a wonderful little book by Dr Warren Wiersbe entitled "Too Soon To Quit." (read some of the reviews) in which he reviews the lives of men and women of the Bible who could easily have "thrown in the towel" but didn't. As V R Edman said "It is always too soon to quit." Indeed, when you're working for Jesus, it's always too soon to quit! And remember that perseverance comes not only from a strong will but also from a strong won't (enabled by the Spirit of grace!) O for a faith that will not shrink, Though pressed by every foe, That will not tremble on the brink Of any earthly woe. —Bathurst

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MacArthur writes that "Effective, strong churches inevitably have godly leaders, and the church at Antioch was no exception. God has always put a premium on spiritual leadership (Acts 6:3; 1 Tim. 3:1–13; Titus 1:5–9; cf. Hos. 4:9; Matt. 9:36). These five men were the heart of the ministry at Antioch....The prophets edified the saints by preaching expositions of existing revelation (cf. 1 Thess. 5:20). Although prophets of that unique kind no longer exist, the similar gift for preaching the Word of God remains. It is given to pastors and evangelists, who proclaim what Peter called “the prophetic word” (2 Pet. 1:19) and is still vital to the spiritual health of the church (cf. Rom. 10:14–18). All the way to the return of the Lord, the “spirit of prophecy” continues to be “the testimony of Jesus” (Rev. 19:10). Peterson notes that "Barnabas and Saul have already been identified as teachers in Acts 11:26+ where they "taught (didasko) considerable numbers." Barnabas - He is first mentioned in Acts 4:36+ as Joseph, a Levite of Cyprian birth (Cyprus) which is the only time Barnabas is referred to as Joseph. The apostles gave Joseph the nickname of Barnabas. He was not only generous with his goods, but also with his encouragement. Oh, for a church full of "Barnabases"! Barnabas - 27x in the NT - Acts 4:36; Acts 9:27; Acts 11:22; Acts 11:30; Acts 12:25; Acts 13:1; Acts 13:2; Acts 13:7; Acts 13:43; Acts 13:46; Acts 13:50; Acts 14:12; Acts 14:14; Acts 14:20; Acts 15:2; Acts 15:12; Acts 15:22; Acts 15:25; Acts 15:35; Acts 15:36; Acts 15:37; Acts 15:39; 1 Co. 9:6; Gal. 2:1; Gal. 2:9; Gal. 2:13; Col. 4:10 Related Resources: What can we learn from the life of Barnabas? Barnabas - Whyte's Dictionary of Bible Characters - nice discussion Barnabas - Fausset Bible Dictionary Utley's on Barnabas. And Simeon who was called Niger - Niger means dark complexioned or black so the NLT paraphrases it "Simeon (called "the black man")". This is the only mention of Simeon in Scripture. You have to love the Church at Antioch as it was clearly "color blind" and inclusive! Oh, to be a "Colossians 3:11+ church" where there "is no distinction between Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave and freeman, but Christ is all, and in all." Stephen Ger comments on Simeon - Simeon, nicknamed Niger, "the Black One." The combination of his Hebrew name with his distinctive nickname indicates that he was an African Jewish believer. NET Note on Simeon - Simeon may well have been from North Africa, since the Latin loanword Niger refers to someone as "dark-complexioned." Bock points out that "The Greek names of many of these prophets in Acts 13 are significant. God is gifting the church without ethnic distinctions." (Baker Exegetical Commentary on the NT - Acts) And Lucius of Cyrene - This name is mentioned only one other time in Ro 16:21 but this is thought by most commentators as a different individual. Recall that in Acts 11:20+ some men from "Cyprus and Cyrene...came to Antioch and began speaking to the Greeks also, preaching the Lord Jesus." It is possible that Lucius was one of the men described in Acts 11:20 but we cannot be dogmatic. Wikipedia - Cyrene was an ancient Greek and later Roman city near present-day Shahhat, Libya. It was the oldest and most important of the five Greek cities in the region. And Manaen who had been brought up with Herod the Tetrarch - His name is transliterated from the Hebrew "Menachem" and means "comforter" or "consoler." Manaen was raised in the environment of the generally evil Herodian line. Manaen was the childhood companion of Herod, either a close friend or the foster brother of Herod the Tetrarch (aka "Herod Antipas" who governed Galilee from 4 BC to AD 39). Herod the Tetrarch is the ruler who had John the Baptist imprisoned in Lk 3:19+ and beheaded in Mt 14:10. Later Herod the Tetrarch played a role in the contempt and mocking of Christ (Lk 23:11+) and subsequent condemnation of Christ (see Lk 23:7-10, 11, 12+). And yet in spite of being raised in such an evil environment, Manaen was redeemed by God to be used to edify the body of Christ in Antioch! Is this not amazing grace! THOUGHT - Is there anyone you know who you think is essentially too far gone, or too "unredeemable," because of having been raised in an evil family environment? Then think of Manaen and be encouraged to keep interceding for that person's eternal soul! Beloved, our God is able to save from the "guttermost" to the "uttermost" (Hebrew 7:25KJV+). Brought up (4939)(suntrophos from sun = together + trepho = to grow, nourish) means to be nourished together, to be brought up with someone (in this case Herod Antipas) as his childhood companion, and either "foster brother" (it is translated that way in a secular Greek document) or intimate friend. The word refers to children raised in the same household but not blood relatives. Suntrophos was used for someone adopted by a family as a childhood playmate (Herodotus, Persian Wars 1.99) or as a court title, meaning ‘intimate friend’ (Lucian of Samosata, Nigrinus 12; 15). BDAG states suntrophos, “pertains to being brought up with someone, either as a foster-brother or as a companion/friend,” which covers both alternatives. Context does not give enough information to be certain which meaning is intended by Luke. As discussed above, in either case, Manaen clearly was exposed to the "evil seed" of the Herodian line, and yet by God's grace had a "crop failure" of "corrupt fruit" (so to speak). And Saul - Last on the list, a converted Pharisee educated under the great rabbi Gamaliel, but certainly not the least, although that was his self-assessment in 1 Cor 15:9 "I am the least of the apostles, and not fit to be called an apostle, because I persecuted the church of God." But as Jesus taught the last shall be first (Mt 19:30) and indeed that proved true in the case of Saul (whose name means "asked for, prayed for" and is later changed to Paul which means "little"). Steven Cole gives a "pithy" introduction to Acts 13:1-3 - Some years ago, an article in the Harvard Business Review called “Market Myopia” talked about how some people didn’t understand what business they were in. For example, the railroad people didn’t understand that they were in the transportation business. Had they realized it, they would have invested in the airplane. The telegraph people thought that they were in the telegraph business. They failed to realize that they were in the communications business. In 1886 or so, they could have bought all of the telephone patents for about $40,000. But they didn’t know what business they were in. What is the main business of the church? Some would say that it is to care of its members. The church is here to visit the sick and pray with them, to take care of people at important transitions in life, such as marriage, childbirth, and death. It’s here to provide guidance and comfort for people at important times. No doubt, these are all functions of the church. But I would argue that these functions are not the main business of the church, and if we start acting as if they were, we will miss our main business. We are always in danger of slipping into a maintenance mentality in the church, where we focus on maintaining our religious club and preserving its sacred traditions, and we forget about the lost. Erwin McManus, a pastor in Los Angeles, said, “We somehow think that the Church is here for us; we forget that we are the Church, and we’re here for the world.” John Piper, a Minneapolis pastor, says, “The book of Acts is a constant indictment of mere maintenance Christianity. It’s a constant goad and encouragement and stimulation to fan the flame of Advent—‘The Son of Man has come to seek and to save the lost.’” (Sermon on The Straight Paths of the Lord - Acts 13:1-12, 12/8/91). As Piper elsewhere articulates, the main goal of evangelism and missions is not just to reach the lost, but to glorify God. The glory of God is the supreme goal of history. He saves sinners “to the praise of the glory of His grace” (Eph. 1:6, 12). Thus, the main business of the church is to obey the Holy Spirit in promoting God’s glory among the nations by sending out workers called by God to preach the gospel. Acts 13:2 While they were ministering to the Lord and fasting, the Holy Spirit said, "Set apart for Me Barnabas and Saul for the work to which I have called them." (NASB95) KJV Acts 13:2 As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them. NLT Acts 13:2 One day as these men were worshiping the Lord and fasting, the Holy Spirit said, "Dedicate Barnabas and Saul for the special work to which I have called them." While they were ministering to the Lord Acts 6:4; Deuteronomy 10:8; 1 Samuel 2:11; 1 Chronicles 16:4,37-43; Romans 15:16; Colossians 4:17; 2 Timothy 1:11; 2 Timothy 4:5,11 fasting,Acts 13:3; 10:30; Daniel 9:3; Matthew 6:16; 9:14,15; Luke 2:37; 1 Corinthians 7:5; 2 Corinthians 6:5; 11:27 the Holy Spirit Acts 10:19; Acts 16:6,7; 1 Corinthians 12:11 Set apart for Me Acts 22:21; Numbers 8:11-14; Romans 1:1; 10:15; Galatians 1:15; 2:8,9; 2 Timothy 2:2 the work to which I have called them Acts 9:15; 14:26; Matthew 9:38; Luke 10:1; Ephesians 3:7; 1 Timothy 2:7; 2 Timothy 1:11; Hebrews 5:4 Acts 13 Resources - Multiple Sermons and Commentaries ANTIOCH: A MISSIONAL CHURCH While they were ministering to the Lord - They would include the five men mentioned in verse 1. Ministering is in the present tense which indicates they were doing this continually or habitually. ESV has "While they were worshiping the Lord and fasting." Notice their priority as this is important in every church that would seek to emulate the Church at Antioch -- they were ministering to the Lord! This is the first place for any servant of God to go -- to the Lord, worshipping Him, seeking His face, His will. Paul later spoke of this in his letter to the Colossians writing... Whatever you do, do your work heartily, as for the Lord rather than for men, knowing that from the Lord you will receive the reward of the inheritance. It is the Lord Christ Whom you serve. (Col 3:23-24+). We need to make sure that we minister TO the Lord before we try to minister FOR the Lord! We need to make sure we WORSHIP the Lord before we try to WORK for the Lord! Kenneth Gangel on the pronoun they - Does the word they refer to the five candidates or to the entire congregation? There is no way to fix that conclusion grammatically, but we certainly understand the Holy Spirit speaks to the entire congregation when he calls for two of the five candidates to be selected for the mission. The word called, transliterated proskaleo, clearly indicates a divine call. (Holman NT Commentary - Acts) John MacArthur wrote, “Their ministering was not to the congregation but to the Lord. It is crucial to understand that God is the audience for all spiritual ministry.” Jack Arnold makes an interesting point -- "The fact that they were serving (ministering in the present tense) and then received the missionary call has great significance. While these men were performing their spiritual gifts, busy serving Christ in Antioch, the Spirit of God spoke to them. They were being faithful in exercising their gifts where they were and were in a constant attitude of prayer. Then the Holy Spirit spoke to them. We know it is easier to steer a ship or car when it is moving so the Holy Spirit can more readily communicate with those who are moving for God. This teaches us that a missionary must be a faithful witness at home before he goes to a foreign field to preach. If he is a failure at home, he will be a failure on the field. These men were developing their spiritual gifts. They did not sit around and wait for a bolt of lightening to hit them from heaven. They did not hole up in a cave in order for God to speak to them. They were carrying out their ministries faithfully as unto the Lord and God spoke to them." (The First Official Missionaries) John G. Butler wrote, “They were busy serving the Lord in Antioch when God called them. God does not call the lazy, the slothful, the loafers. God calls those who are busy doing what they can. Serve faithfully where you are if you are going to receive a call to serve elsewhere.” David Jeremiah wrote, “God doesn’t usually ask people who are doing nothing to do something. He calls people who are doing something to do something more—more important, more urgent, more sacrificial.” And fasting - Here Luke connects service to (worship of) the Lord with fasting. Have you ever fasted? Have you considered it to be part of your service/worship to the Lord? Interesting thought! Ministering (3008)(leitourgeo from leitourgos = public servant from léïtos = of the people [NIDNTT says it from "laos" = people] + érgon = work) means to be a worker of the people or a public servant. In classical Greek the root word leitourgos referred especially to persons performing public duties, or works of public use and so to perform religious or charitable functions (worship, obey, relieve). It meant to render special formal service, and thus leitourgeo can literally describe a priest who officiates or ministers. Leitourgos is frequently used in the Septuagint of the service performed by priests and Levites in the tabernacle (Ex 28:35, 43; 29:30 ; 30:20; 35:19; 39:26; Nu 1:50; 3:6, 31) and the temple (2 Chr 31:2; 35:3; Joel 1:9, 13; 2:17). As used in this verse leitourgeo describes the performance of religious duties (privileges) in the sense of a Christian performing services to God through such activities as prayer, teaching, fasting, etc. Jack Andrews on fasting - This word tells us that they sensed the urgency of the situation and sought to draw near to God. They denied the physical so that they could focus on the spiritual. The early church fasted for spiritual breakthroughs and they saw God answer prayers, send His power, change lives, and save souls. Are we so hungry for God that we would do without food for the express purpose of seeking God’s will? Fasting (3522)(nesteuo from ne- = not + esthío = to eat) means to abstain from food (or some equivalent) for a certain length of time. Fasting consisted of abstinence in order to express dependence on God and submission to His will. Thayer - to abstain as a religious exercise from food and drink:NIDNTT - says Nesteuo is from ne-, particle of negation, and edo, eat, i.e. not eating) means, having an empty stomach. Manser - Abstaining from food, and possibly drink, for a limited period of time as a mark of religious commitment and devotion or as an expression of repentance for sins. Zodhiates - Pharisees practiced often, sometimes twice a week (cf. notes on Luke 18:12; Sept.: Is. 58:3ff.; Dan. 9:3). In their longer fastings they abstained only from better kinds of food. The Jews used to call such a fast “The great annual public fast of the great Day of Atonement” which occurred in the month Tisri, corresponding to the new moon of October. It thus served to indicate the season of the year after which the navigation of the Mediterranean became dangerous (Acts 27:9 [cf. Lev. 16:29ff.; 23:27ff.]). (Complete Word Study Dictionary- New Testament) Related Resources: What is the connection between prayer and fasting? Christian fasting - what does the Bible say? What are the different types of fasting? How to fast—what does the Bible say? Fast, Fasting - Baker's Evangelical Dictionary of Biblical Theology Fast; Fasting - International Standard Bible Encyclopedia Fasting - Article by Archibald Alexander Why don't Christians fast the same as Muslims? The Holy Spirit said - This is the second mention of the Holy Spirit speaking to the saints, the first instance being to Peter in Acts 10:19+. And then in Acts 16:6-7 the Holy Spirit in some way directly intervened to forbid Paul to speak the Gospel in Asia, forbidding them to enter Bithynia. Luke does not explain exactly how the Holy Spirit spoke. It is possible that the Spirit's call came through the ministry of one of the prophets (revealed to him and then he spoke it), though it could have come simply through the inner witness of the Holy Spirit. In any event, there was clear communication from God to these men. And they obviously were in unanimous agreement (a reflection of "the unity of the Spirit" - Eph 4:3). The point is that yes the church is praying and fasting, but here we see it is God Who gives the plan for world evangelism. (John Piper has passionate presentation of God's plan in his sermon The Straight Paths of the Lord: Acts 13:1–12 - If you or your church have fallen into a "maintenance mentality" - Piper elaborates - then you need to listen to this message!). Jack Arnold - Notice very carefully, it was not the Apostles, elders, deacons or congregation who gave Paul and Barnabas instructions to go on the missionary journey, but God the Holy Spirit. The first step in becoming a missionary or any full-time worker is an inner conviction from God that He has called you to this work. In the missionary call, the initiation is with the Holy Spirit. The local church must never send people arbitrarily to the mission field who think it would be nice to serve Christ in another country. No, there must be an inner conviction that one has been called to this task. A person can not just volunteer his services to the mission field. No, there must be Holy Spirit conviction that one is divinely called. There must always be that subjective confidence that one has been called. If you have this call, you know it. If you don't have it, pray for it. If you don’t get it, don’t worry about it and serve the Lord faithfully wherever you are. The call to full-time Christian service which includes the missionary call is realized through a study of the Bible, through trusting in God to open and close doors, through the inward persuasion of the Holy Spirit, and through a commitment of the life to do whatever God calls to do. (The First Official Missionaries) G Campbell

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MacArthur wrote, “God sovereignly calls men to the ministry. The church did not choose Saul and Barnabas (ED: COMPARE FREQUENT PHRASE "BY THE WILL OF GOD" IN PAUL'S CALLS IN 2 Ti 1:1, 1 Cor 1:1, 2 Cor 1:1, , Eph 1:1, Col 1:1, cf also 1 Ti 1:1 Gal 1:1 Ro 1:1). Indeed, they would probably have been the last two chosen, since they were the best the church had. Nor did Saul and Barnabas volunteer. Instead, the Spirit sovereignly called them to full-time missionary service. A final principle to be gleaned from this text is the importance of waiting for God’s timing. The Antioch church did not concoct schemes or map out strategies to reach the Gentile world. Instead, it concentrated on carrying out the ministries God had already entrusted to it. An important feature in discerning God’s will for the future is to do His will in the present. (ED: READ THAT AGAIN SO YOU DO NOT FORGOT THIS VITAL PRINCIPLE!) (Bold added) (MacArthur NT Commentary - Acts) Called (summoned) (4341)(proskaleo from pros = to + kaleo = to call) is used only in the middle voice (reflexive) and means call to oneself. (1) literally; (a) call to oneself, summon (to call in an official matter) (Mt 10.1); (b) to call in an official or legal (Acts 5:40+, Mt 18:32). Proskaleo is used of a divine call, as God's call to faith and salvation (Acts 2.39+ = "as many as the Lord our God will call to Himself") or as in the present passage a call to a special task which here is God's entrusting Barnabas and Saul with the privilege of preaching of the Gospel to the lost Gentiles (Acts 13:2; cf Acts 16:10+). Paul spoke of his call in Ephesians 3:7+ writing "I was made a minister, according to the gift of God’s grace which was given to me according to the working of His power." So with the call of God comes the power of God to carry out the call by God's grace and His Spirit! In First Corinthians Paul wrote "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, 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 me." (1 Cor 15:10+) And the only way we can carry out God's call on our life is by depending on His Spirit of grace (Heb 10:29b) and working to the point of exhaustion, 100% dependent, 100% responsible! Does this describe your present ministry for the Lord? Jack Arnold - God not only sovereignly chose the men He wanted to be His missionaries but He chose the work they were to do. If God touches anyone to be a missionary, He always provides the place of service. For instance, when Adoniram Judson started to go to India, God directed his steps to Burma. When the father of modern missions, William Carey, planned to go to the South Seas, the Holy Spirit directed him to India. God always gets the right people in the right places because He has a work He wants to do in this world. Every person whom God calls to the mission field gets to the mission field and they are effective. Those who drop out were never called to be missionaries and were duped by some emotional response to commit to missionary work. (The First Official Missionaries) Jack Andrews - Have you heard God’s call and said, “Here I am, send someone else?” Illustration: I read about this football team that was facing the biggest team they had ever faced. The Coach called the play to run the tailback Jones off left tackle. The quarterback called the play, broke huddle, and ran the play. Instead of running the play the coach called the quarterback ran a bootleg and was clobbered. The coach was furious. He called the same play to run the tailback Jones off left tackle. This time the quarterback dropped back and passed to the wide receiver and it was incomplete. The team huddled up and the quarterback looked to the sideline for the play. This time the frustrated coach yelled to the quarterback. “Give the ball to Jones!” Jones stepped out of the huddled and yelled back to the sidelines, “Coach, Jones doesn’t want the ball!” Thank God that Barnabas and Saul wanted “the ball!” Ray

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MacArthur explains "It is clear from Acts 13:2 that the Spirit, not the church, sent out (ED: ACTUALLY SET THEM ASIDE) the two missionaries. Since He had already sent them (ED: SET THEM ASIDE), all the church could do was cut the cord and let them go. That truth is repeated in Acts 13:4, where Luke relates: that they were "sent out by the Holy Spirit, Luke's uses apoluo far more than any other NT writer - Lk. 2:29; Lk. 6:37; Lk. 8:38; Lk. 9:12; Lk. 13:12; Lk. 14:4; Lk. 16:18; Lk. 23:16; Lk. 23:17; Lk. 23:18; Lk. 23:20; Lk. 23:22; Lk. 23:25; Acts 3:13; Acts 4:21; Acts 4:23; Acts 5:40; Acts 13:3; Acts 15:30; Acts 15:33; Acts 16:35; Acts 16:36; Acts 17:9; Acts 19:41; Acts 23:22; Acts 26:32; Acts 28:18; Acts 28:25 Swindoll comments that "Not unlike the Lord’s call of Abram, “Go forth from your country...to the land which I will show you” (Ge 12:1+), He gave the men enough information to take the first step. After they responded in obedience, God would reveal the information they needed next in due time.

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MacArthur on Bar-Jesus - His name, ironically, means “son of salvation”—a strange name indeed for a deceiving false prophet. It was no accident that this man had attached himself to the Roman proconsul. The kingdom of darkness is eager to influence those who rule. Much of the evil in this world can be traced ultimately to such baleful influence by “the spiritual forces of wickedness in the heavenly places” (Eph. 6:12; cf. Dan. 10:13–11:1). Jack Arnold - Bar-Jesus means “the son of Jesus.” In the Hebrew culture, to call yourself the son of someone was to designate yourself his follower. This man was claiming to be a follower of Jesus, but what he taught was absolutely contrary to what Jesus taught. Today we have cults such as the Mormons, Jehovah Witnesses, Unitarians, Unity, Christian Science, Armstrongism, Spiritism, Rosicrucianism, Bahaism and many others who seize upon the name of Jesus, claim the name of Christianity and yet teach unchristian and unbiblical doctrine. They have mixed much error with a little truth and are cults because they deny the fundamentals of the Christian faith. The age we are living in is the age of the cults and all of them are false and Satanically inspired. It is common today to hear of Astrology, I Ching, Edgar Cayce and A.R.E., Spiritualism, Witchcraft, Satanism, Scientology, Hare Krishna, Transcendental Meditation, Sun Myung Moonism, and many others. We live in an age when the forces of hell will openly challenge the forces of God. It is frightening, but exciting, since it will give us an opportunity to see God work for Christians in supernatural ways to put down the forces of evil. (The Blessings, Burdens and Blunders of Missionaries) Magician (3097)(magos) is derived from the Persian word magus meaning "great" (thus "great, powerful men") and in the plural ("magi") as in Mt 2:1, 7, 16, magi referred to the high priestly caste Persians (also Medes and Babylonians) who are affectionately called the "wise men." The other sense of magos is that of a magician or sorcerer, one who used magic crafts or "witchcraft." BDAG adds that magos referred to "a Persian and then also Babylonian wise man and priest, who was expert in astrology, interpretation of dreams and various other occult arts (Herodutus, Josephus 20.142). The Septuagint uses magos in Daniel 2:2 when King Nebuchadnezzar desired to know the meaning of his dream and called "the magicians (epaoidos - one that uses charms or incantations), the conjurers (magos), the sorcerers (pharmakos)." John MacArthur adds this note on magos - They were well-versed in astronomy and astrology, agriculture, mathematics, and history. They were involved in various occult practices and were famous for their ability to interpret dreams (cf. Dan. 2:1ff.). Such was their political power and influence that no Persian ruler came to power without their approval....(and in his note on the use in Matthew adds) The magi from the east (the word literally means “from the rising” of the sun, and refers to the orient) who came to see Jesus were of a completely different sort. Not only were they true magi, but they surely had been strongly influenced by Judaism, quite possibly even by some of the prophetic writings, especially that of Daniel. They appear to be among the many God-fearing Gentiles who lived at the time of Christ, a number of whom—such as Cornelius and Lydia (Acts 10:1–2; 16:14)—are mentioned in the New Testament. (For more discussion on the magi see MacArthur's sermon Matthew 2:1: Who Were the Wise Men?) TDNT - Magos in the Greek World.Four meanings are found together in almost every age. a. The specific meaning of a "member of the Persian priestly caste" (which acc. to Hdt., I, 101 was one of the 6 tribes of the Medes), about which the Gks. had various opinions. Strabo, XV, 3, 15 tells of a fire cult; acc. to Hdt., I, 132 they had to be present to speak the sacred words at sacrifices; in VII, 37 they are the interpreters of special signs. Heracl. Fr., 14, (I, 154, 13 ff., Diels5) ascribes to them mysteries which put them on the same plane as followers of Dionysus; he also realises plainly that they are the rulers of a distinctive religion. Their religious ideas are thought to be strongly influenced by philosophy; for this reason the Gk. philosophers are often portrayed as their pupils. This idea occurs again and again in Democr. esp. If later this is linked up with a Romantic veneration for the exotic, this assertion, though it cannot be checked in detail, may contain a grain of truth and may point to a historical cultural and intellectual link. Something of the same may be seen in the more likely account of the education of Protagoras by the magi at the time of the campaign of Xerxes (c. 480 B.C.; Protagoras Fr., 2 [II, 255, 17 ff., Diels5]). Even if this account is to be rejected on chronological grounds, the total presentation does at least show the possibility of such a contact. Ps.-Plat. Alc., I, 122a (written in the 4th cent.) refers to the activity of the Persian μάγοι as teachers; μαγεία is here quite correctly defined as θεῶν θεραπεία. Nor does the Platonic school see anything incongruous in causing Socrates to speak of a λόγος, ὅν ἐμοὶ ἤμοί ἤγγειλε Γωβρύης, ἀνὴρ μάνος, (Ps.-Plat. Ax., 371a). Aristot. has more exact information about the philosophical labours of the magi: τὸ γεννῆσαν πρῶτον ἄριστον τιθέασιν καὶ οἱ Μάγοι (Metaph., XIII, 4, p. 1091b, 10). Cf. Philo Spec. Leg., III, 100 → 358. The content of the Gk. philosophies had also a strong religious impulse. Obviously, along the traditional lines of the magi, there was a close, inward and indissoluble connection between philosophy and religion, as may be seen in the strongly religious form of the doctrine of the two principles, which is also known in the Gk. tradition concerning the magi (Aristot. Fr., 8, p. 1475a, 35 f.). This explains how, with a strong restriction of understanding, a second meaning could develop out of the original sense, with no national limitation. It is no longer possible to discern the deeper reasons for the development. b. More generally "the possessor and user of supernatural knowledge and ability." Thus by his initiations he protects the soul of the dying against Hades (ἄξουσι τὴνψυχὴν ἄνω, Python Fr., 1, 5 ff. [TGF, p. 811]); cf. on this Heracl. Fr., 14. He foretells the future (the way Socrates will die, Aristot. Fr., 27, p. 1479a, 13 ff.; this one is from Syria; cf. Herm. m., 11, 2). Comparing Joseph. Ant., 10, 195 with 216 we find that μάγος is a comprehensive term (used here for the interpreter of dreams). The boundary line with the next meaning is fluid; it should. be recalled how in the popular mind those who place no value on superstitious devices and ideas are thought to believe in nothing. c. "Magician" (cf. Phot. Lex., 240, 13: μάγους = τοὺς μαγγανεύοντας = exercising magic). His arts are connected with the name of a Persian magus Ost (h) anes (II, 216, 28 ff.; 217, 1 ff., Diels5); but Orpheus and Pythagoras had to put up with the same (ibid., 216, 35 ff.), so that this religious bridge is an artificial construction. The μάγος as a magician is in general higher than the → γόης, but he, too, works with compulsion, accomplishing, e.g., purification and expiation by magical means, Philo Spec. Leg., III, 100. The meaning is sometimes the same as that of γόης, cf. Act. Thorn., 152. In a derogatory sense it may also be used for the missionary of a new religion whose success can then be explained in terms of the use of magical compulsion, Act. Thorn., 101, cf. 20. The religious antithesis may be seen clearly in the question put to the missionary: μάγος or θεός, Mart. Mt., 22. The pagan thus distinguishes sharply between a divine gift which is given, and forced (demonic) magic. d. Figuratively, "deceiver," "seducer." This sense may be found on the lips of those who know of genuine magic but do not uncritically accept all that claims to be such, and also on the lips of those who rationalistically refuse to accept magic as real power. It has not been explained how μάγος could come to take on this general sense so early, cf. Plat. Resp., IX, 572e in a purely ethical sense of corrupters of youth; Soph. Oed. Tyr., 387, probably deceiver. Later it is, of course, very common. (Theological Dictionary of the New Testament - Theological Dictionary of the New Testament – Volume IV) False prophet (5578)(pseudoprophetes from pseudes = false, untrue + prophetes = prophet) who teach any other way than that our Lord has clearly marked out in this passage. These men (1) claim to be a prophet from God and (2) utter falsehoods under the name of divine prophecies. They he pretended to foretell things to come (Mt. 24:11, 24; Mk 13:22) or they teach false doctrines in the name of God (Mt 7:15; Lk 6:26; Acts 13:6; 2 Pe 2:1; 1 John 4:1 Sept.: Jer. 6:13; Zech. 13:2) W E Vine - "a false prophet," is used of such (a) in OT times, Luke 6:26; 2 Pet. 2:1; (b) in the present period since Pentecost, Matt. 7:15; Matt. 24:11, 24; Mark 13:22; Acts 13:6; 1 John 4:1; (c) with reference to a false "prophet" destined to arise as the supporter of the "Beast" at the close of this age, Rev. 16:13; Rev. 19:20; Rev. 20:10 (himself described as "another beast," Rev. 13:11). Pseudoprophetes - 11x in the NT - Matt. 7:15; Matt. 24:11; Matt. 24:24; Mk. 13:22; Lk. 6:26; Acts 13:6; 2 Pet. 2:1; 1 Jn. 4:1; Rev. 16:13; Rev. 19:20; Rev. 20:10 Beware - False prophets are not just wrong but are very dangerous (cf "savage wolves" Acts 20:28, 29, 30), and one should not expose their minds (Remember: The battle is not as much physical as it is mental, so the battlefield is our mind and the great divine weapon is His Word and Sword of Truth, Ep 6:17-note, [2Co 6:7, Col 1:5-note, 2Ti 2:15-note, Jas 1:18-note]) to their false message because they inevitably pervert (cf Acts 20:30 - where "perverse" = to turn or twist the truth throughout and) distort their listener's thinking and poison their souls. False prophets are more deadly than physical wolves and other predators, because they can kill not just the body but the soul. I recently met a man who had just been born again and had a great hunger for the Word of God, but he supplement this by listening to Joel Osteen! I tried in vain to reason with him from Scripture but he became angry with me saying that he liked the "positive" message that Osteen preaches. I told him (1) to find a mature believer to disciple him and (2) go to a church that preaches the Word of God, preferrably expositionally. He was only minimally "receptive" to my pleas and suggestions. Sadly, I no longer have contact with him. False teachers can "shipwreck" one's faith! Evangelism Explosion – starts off with that exploratory question:If you were to die tonight and stand before God, why should He let you into His heaven?” - Roman Road – quoting different verses through the Book of Romans Steven

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MacArthur - There is no reason to doubt the genuineness of Sergius Paulus’s belief (ED: SOME QUESTION IT BECAUSE LUKE MAKES NO MENTION OF BAPTISM WHEN HE BELIEVED). That he became a true Christian is suggested by some extrabiblical sources. The great nineteenth-century archaeologist Sir William Ramsay “argued from other literary sources that Sergia Paulla, the proconsul’s daughter, was a Christian, as was her son Gaius Caristanius Fronto, the first citizen of Pisidian Antioch to enter the Roman senate” (Richard N. Longenecker, “The Acts of the Apostles,” in Frank E. Gaebelein, ed. The Expositor’s Bible Commentary [Grand Rapids: Zondervan, 1981], 9:421; cf. E. M. Blaiklock, The Archaeology of the New Testament [Grand Rapids: Zondervan, 1977], 107; J. A. Thompson, The Bible and Archaeology [Grand Rapids: Eerdmans, 1987], 392). But apart from such external evidence, Luke’s account is clear. The conversion of Sergius Paulus “has been the main point of the whole Cyprus narrative” (John B. Polhill, The New American Commentary: Acts [Nashville: Broadman, 1992], 295). As his erstwhile counselor was plunged into physical darkness, the proconsul emerged from spiritual darkness into the gospel’s glorious light. (MacArthur NT Commentary - Acts Volume 2, page 11) Longnecker - The conversion of Sergius Paulus was a turning point in Paul’s whole ministry. In fact, it inaugurated a new policy in the Christian mission to Gentiles, namely, the legitimacy of a direct approach to and acceptance of Gentiles apart from any distinctive Jewish stance. This Sir William Ramsay has a chapter entitled "SERGIUS PAULLUS AND HIS RELATION TO CHRISTIAN FAITH" - Ramsey's discussion of Sergius Paulus and His Relation to Christian Faith goes on for some 22 pages! If you are interested see Sir William Ramsay, The Bearing of Recent Discoveries on the Trustworthiness of the New Testament). (Here is the translation of the Latin in the engraving above) “To L(ucius) Sergius Paullus the younger, son of Lucius, one of the four commissioners in charge of the Roman streets, tribune of the soldiers of the sixth legion styled Ferrata, quaestor, etc.” Acts 13:13 Now Paul and his companions put out to sea from Paphos and came to Perga in Pamphylia; but John left them and returned to Jerusalem. (NASB95) KJV Acts 13:13 Now when Paul and his company loosed from Paphos, they came to Perga in Pamphylia: and John departing from them returned to Jerusalem. put out to sea from Paphos Acts 13:6; 27:13 Perga in Pamphylia Acts 2:10; 14:24,25; 27:5 John left them Acts 13:5; 15:38; Colossians 4:10; 2 Timothy 4:11 Acts 13 Resources - Multiple Sermons and Commentaries Red = Paphos > Perga in Pamphylia Green = John Mark Departs for home in Jerusalem JOHN MARK DESERTS THE MISSION This verse should be like a flashing lighthouse beacon to all missionary minded churches seeking to penetrate the darkness - Be ready for relational conflicts! Not "if" but "when" they occur, because they will occur. Now Paul and his companions - While this description clearly would include Barnabas and John Mark companions in the plural suggests that Paul had other traveling companions. Swindoll goes on to add that "Paul rarely traveled or ministered alone. In fact, he almost always traveled with a fellow minister and a number of helpers, younger men we might today call interns. He did this for two important reasons. First, no one traveled between cities alone. Highway robberies were so common that even small groups of travelers would delay their itineraries to join larger caravans, which provided the greatest safety against bandits. Second, Paul—like all teachers of his era—selected and trained disciples to perpetuate his evangelistic and teaching ministry. Luke’s narrative style in Acts doesn’t make the presence of fellow travelers obvious; he typically mentions specific names only when the narrative makes them necessary. For example, in Acts 15:40, he begins his account of Paul’s second missionary journey by stating that “Paul chose Silas and left.” Then, because the narrative focuses on Paul, Luke refers to him in the third person singular as though he were alone. “And he was traveling through Syria and Cilicia, strengthening the churches” (Acts 15:41). Luke does not mention Silas again until the two men are arrested in Philippi (Acts 16:19), even though Silas undoubtedly remained with Paul throughout the journey. The same is true of Timothy, who joined Paul in Galatia on his second journey but rarely appears in the narrative thereafter." (Ibid) Furneaux remarks "In nothing is the greatness of Barnabas more manifest than in his recognition of the superiority of Paul and acceptance of a secondary position for himself” Put out to sea from Paphos and came to Perga in Pamphylia (see map above) - They traveled about 160 miles from Paphos to the southern coast. Since Perga is not on the coast, they most likely arrived at the seaport town of Attalia and journeyed by land about 25 miles northwest to Perga (alternatively if they disembarked at the southern coast [which had no named seaport] they would have had to travel about 13 miles overland to Perga). Perga was the capital of Pamphylia and was located on the River Cestrus (modern name Asku), about 7 miles from the sea and 9 miles east of the seaport at Attalia. Today Perga is a large site of archaeological finds and thus is a tourist attraction, commonly called Eski Kalessi. It is notable that there was a temple to Artemis (aka Diana, the goddess of the hunt, the wilderness, wild animals and chastity - that last designation is difficult to believe considering her horrid multi-breasted statue!) stood on a hill outside Perga. On Paul's Third Missionary Journey (lasting from Acts 18:23 through Acts 21:26), he would visit Ephesus, the main center of worship of Artemis and the famous Temple of Artemis (cf Acts 19:24-28, 34-38+). Longnecker on Perga - Pamphylia was a geographically small and economically poor province on the southern coast of Asia Minor, with the mountains of Lycia to the west, the foothills of Pisidia to the north, and the Taurus range to the east. It contained a mixed population and seems to have been as open to the gospel as any other province. (EBC) Pamphylia (3828) (Pamphuilia from pas/pan = all + phule = tribe) means "all tribes." See this map for location on the southern coastal side of modern Turkey. Swindoll adds that Pamphylia was "a traditional haunt for pirates who preyed on merchant ships bound for Syria and Phoenicia. Before Pompey finally established control in 67 BC, piracy had become something of a cottage industry in Perga, creating a melting pot of cultural misfits and scoundrels. Even though Pamphylia no longer represented a significant threat to safety on the waters, land travel was another matter. A rim of high mountains isolated the coastal plain of Pamphylia from the interior. The plan of Paul and Barnabas to reach Pisidian Antioch presented the danger of robbery or a severe accident in the craggy terrain. In addition, the hot, humid climate in Pamphylia would have been miserable in early summer. All that to say: The honeymoon was over! The team had enjoyed great success on Cyprus, the very pleasant island known intimately by Barnabas. The large Jewish population had offered plenty of hospitality along the journey, which concluded with the dramatic conversion of a high-ranking Gentile. From Perga onward, the going would get tough." John

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MacArthur comments that "Although this is the first of his sermons recorded in Acts, Paul was hardly a novice preacher. He had preached in Damascus immediately after his conversion (Acts 9:20), during his three years in Arabia (Gal. 1:15–18), and while serving as a pastor at Antioch (Acts 13:1). Indeed, he could not help but preach (1 Cor. 9:16), since it was for that purpose that the Lord had called him (Acts 26:15–20; 1 Cor. 1:17, 21–23; 2 Cor. 5:19–20; Rom. 15:19; Eph. 3:8; Col. 1:25, 28; 1 Tim. 2:7; 2 Tim. 1:11). Paul’s words to the believers at Rome reflect the importance he placed on preaching: “How then shall they call upon Him in whom they have not believed? And how shall they believe in Him whom they have not heard? And how shall they hear without a preacher” (Rom. 10:14)? His words to Timothy are the classic call to this responsibility: “Preach the word.” (2 Tim, 4:2) To Titus he said, “Speak the things which are fitting for sound doctrine,” and, “Speak … with all authority” (Titus 2:1, 15), emphasizing that preaching is to be doctrinal and authoritative." (Ibid) In another place MacArthur wrote, “Sadly, many in the church today do not share Paul’s commitment to preaching the Word. There is a dearth of biblically sound preaching, creating “a famine on the land, not a famine for bread or a thirst for water, but rather for hearing the words of the Lord” (Amos 8:11). Pastor Jack Andrews adds "From today’s pulpits come the uncertain sounds of psychology, relational chitchat, social commentary, storytelling, shallow homilies, and political rhetoric. Many view preaching as an anachronism in today’s era of user-friendly, entertainment-oriented churches. Programs, intractable church members, and administrative details eat away at the preparation time of those pastors who do want to preach. While many downplay the significance of biblical preaching, it is nonetheless vital to a spiritually strong church. The preacher represents Christ to his people, reinforcing the concept of authority and submission within the body of Christ. Turning the church into a therapy group or entertainment center undermines that authority. Strong biblical preaching also upholds the authority of God’s Word. How strange it is that many who affirm the inerrancy of the Bible fail to preach it expositionally.” Thank God for fearless preachers of the word of God like Paul who would stand and say “Thus saith the Lord!” (The Jack Andrews Expository Studies – Understanding Acts - Volume 4) Rackham summarizes Paul's sermon and compares it with that of Stephen in Acts 7:2-60 and Peter in Acts 2:14-40 - The sermon falls into three parts: I (Acts 13:17–25) the introduction; II (Acts 13:26–37) the gospel; III (Acts 13:38–41) the practical appeal. I. Like Stephen Paul begins by giving a survey of the history of Israel. At the same time his originality and independence of mind is obvious. To Stephen the history gives the doctrine of the Messiah, contained in types: to Paul it is the actual preparation for the Messiah’s coming. With Stephen the great prototype is Moses the mediator: with Paul it is David the king. II. The gospel which Paul ‘preached to the Galatians the first time’ is the same as Peter’s—a proclamation of the facts of the crucifixion and resurrection. The presentation of the facts is varied; thus mention of the burial is added. There is also an advance in the Christology. Jesus is Saviour (Acts 13:23) and King. But beyond this he is the Son of God. And sonship,—of Israel, of the Christ, of the believers,—is the thought which runs throughout. III. The moral is the same—the offer of forgiveness of sins. Only here again there is a new application in the form which has ever since been specially associated with S. Paul, viz. the doctrine of justification by faith. Lastly the apostle concludes with the warning of judgement.

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MacArthur - The phrase with an uplifted arm, denoting His power (Ps. 89:10, 13, 21; 136:12; Isa. 40:10; 51:9; 62:8; Jer. 21:5; 27:5; 32:17, 21; Ezek. 20:33-34), became the common expression of God's deliverance of the nation from Egyptian bondage (Ex. 6:6; Deut. 4:34; 5:15; 7:19; 9:29; 26:8; 2 Kings 17:36; Ps. 44:3). (MacArthur New Testament Commentary – Acts) Uplifted (5308)(hupselos from hupsos/hypsos = height, elevation) literally means high, raised, elevated. In Hebrews 7:26 Jesus the High Priest is described as "exalted above the heavens." In the Septuagint hupselos describes how God would redeem Israel from Egyptian bondage "with an outstretched (Lxx = hupselos) arm and with great judgments." (Ex 6:6, cf use of hupselos in Ps 136:12). Hupselos us used in the Septuagint of Dt 5:15 You shall remember that you were a slave in the land of Egypt, and the LORD your God brought you out of there by a mighty hand and by an outstretched (Lxx = hupselos = uplifte) arm; therefore the LORD your God commanded you to observe the sabbath day. Acts 13:18 "For a period of about forty years He put up with them in the wilderness. KJV Acts 13:18 And about the time of forty years suffered he their manners in the wilderness. For a period of about forty years Acts 7:36,39-43; Ex 16:2,35; Nu 14:22,33,34; Dt 9:7,21-24; Neh 9:16-21; Ps 78:17-42; Ps 95:8-11; Ps 106:13-29; Ezekiel 20:10-17; Amos 5:25,26; 1 Corinthians 10:1-10; Hebrews 3:7-10,16-19 He put up with them in the wilderness, Dt 1:31 Acts 13 Resources - Multiple Sermons and Commentaries GOD "PUT UP" WITH HIS REBELLIOUS NATION Paul has described Israel as God's special people, God's strong power and now he emphasizes God's steadfast lovingkindness and patience with Israel. Steven Ger - God had sovereignly chosen the Jewish patriarchs, Abraham, Isaac and Jacob, confirming with them an unconditional covenant (Gen. 12:1-7; 13:14-17; 15:1-21; 17:1-12; 26:3-5; 18:13-15). In fulfillment of promises He had made to the Jewish patriarchs, God miraculously delivered their children, the Israelites, from Egyptian bondage (Deut. 7:7-8; Ex. 6:6). However, continually scornful of their miraculous deliverance from Egypt and ungrateful for God's provision in the wilderness, the Israelites, through divine judgment, were condemned to wander for an additional forty years prior to entering the promised land, until the disdainful generation had died (Num. 14:34). Paul notes that God graciously demonstrated mercy by His "putting up" with them, tropophoreō, "to patiently bear with one's ill manners and foul moods" for forty years. For a period of about forty years He put up with them in the wilderness - God put up with Israel's rebellion, apathy, complaining. God provided for them manna from heaven, water from the rock, shoes and garments that didn’t wear out! God was patience with the people until the older unbelieving generation died off. Israel was punished for refusing to enter God's promise of the land of Canaan, their refusal to possess their possessions being an affront to God's power, faithfulness, etc. Israel sowed the wind (40 days), but they reaped the whirlwind (40 years) (Beloved, mark it down - the deceitfulness of sin [Heb 3:13+] usually gives us back considerably more grief, and for much longer than it gives when we experience passing pleasure! cf Hosea 8:7, Gal 6:7-8+). And so God decreed... According to the number of days which you spied out the land, forty days, for every day you shall bear your guilt a year, even forty years, and you will know My opposition. (Numbers 14:34) Sin will take you further than you ever wanted to stray! Cost you more than you ever dreamed you would pay! Keep you longer than you ever thought you would stay! Here is a good "summary" verse of what God put up with (or "suffered" as in KJV) in the wilderness - "The whole congregation of the sons of Israel grumbled against Moses and Aaron in the wilderness." (Ex 16:2,35) For more details read Nu 14:22,33,34; Dt 9:7,21-24; Neh 9:16-21; Ps 78:17-42; Ps 95:8-11; Ps 106:13-29. THOUGHT - H. A Ironside said, “How sad much of the history of the Church is, but God has borne with our manners in the wilderness when we have acted like fretful, irritable children (ED: DEAR READER - CAN YOU IDENTIFY! I CAN!). He has dealt with us in such loving kindness not only collectively but individually. Too many of us can look back over the years and see how we have failed the Lord (ED: TIMES WITHOUT NUMBER), but He has never failed us. He has undertaken for us so graciously. How our hearts ought to thank Him for His loving-kindness.” (ED: AND ALL GOD'S PEOPLE SHOUT "AMEN!") Put up with (5159)(tropophoreo tropophoreo from tropos = manner, way + phoreo = to bear constantly, to endure) means to be tolerant toward someone's disposition, manners, moods and to to bear or put up with someone's manner, moods, etc. "To be patient with the difficult or idiosyncratic manners and conduct of others." (Zodhiates) The idea is to be very patient. Alternatively, Paul's statement is probably based on Dt 1:31 which says "in the wilderness where you saw how the LORD your God carried you (Dt 1:31NKJ) which could also be translated “fed as a nurse." ("He cared for them" - see "Technical Note" below) Most translations have the idea of "put up with," but both statements are true (cf (Deut. 2:7; 8:2, 4; 29:5; Neh. 9:21). In the final analysis it all boils down to a failure to trust the Lord! Here is Moses lament.. In the wilderness where you saw how the LORD your God carried you, just as a man carries his son, in all the way which you have walked until you came to this place.’ But for all this, you did not trust the LORD your God, (Deut 1:31-32) TECHNICAL NOTE - Thayer also has the vanant verb Trophophoreo (note the only difference is the addition of an "h") which he defines as "to bear like a nurse or mother, i. e. to take the most anxious and tender care of: Acts 13:18 - marginal reading "bear as a nursing-father"). The passage in Deuteronomy 1:31 ("how the LORD your God carried you, just as a man carries his son"), has the verb trophophoreo twice in the Septuagint and this verb is defined as "bear up or carry in one's arms as a nurse, i.e. take care of; metaphorically, of God's care of Israel in the exodus wanderings." Acts 13:13-23 Tough To Love By Dennis Fisher Now for a time of about forty years [God] put up with their ways in the wilderness. —Acts 13:18 Years ago I was a camp counselor for some rebellious boys. I found it challenging to deal with their behavior. They would mistreat the animals at the petting zoo and occasionally fight among themselves. So I adopted a calm and firm approach to leading them. And although they often exasperated me, I always made sure their physical needs were taken care of. Even though I had a kind and loving exterior, I often felt on the inside that I was just “putting up with them.” That caused me to prayerfully reflect on how a loving heavenly Father provides for His rebellious children. In telling the story of the Israelites during the exodus, Paul said, “For a time of about forty years [God] put up with their ways in the wilderness” (Acts 13:18). In Greek “put up with” most likely means to patiently provide for people’s needs despite an ungrateful response. Some people may not react favorably to our efforts to show care and concern. When this happens, it may help to remember that God is patient with us. And He has given us His Spirit to help us respond with love to those who are hard to love or who are ungrateful (Gal. 5:22-23). Give us Your patience, Lord, for anyone in our lives who is difficult to love. I want the love that sweetly bears Whate’er my Father’s hand may choose to send; I want the love that patiently endures The wrongs that come from enemy or friend. —Anon. Be as patient with others as God has been with you. Acts 13:19 "When He had destroyed seven nations in the land of Canaan, He distributed their land as an inheritance--all of which took about four hundred and fifty years. (NASB95) KJV Acts 13:19 And when he had destroyed seven nations in the land of Chanaan, he divided their land to them by lot. When He had destroyed seven nations Acts 7:45; Deuteronomy 7:1; Joshua 24:11; Nehemiah 9:24; Ps 78:55 in the land of Canaan Genesis 12:5; 17:8; Ps 135:11Canaan He distributed their land as an inheritance Numbers 26:53-56; Joshua 14:1; 18:10; 23:4; Ps 78:55 Acts 13 Resources - Multiple Sermons and Commentaries GOD GRANTED ISRAEL THEIR INHERITANCE Paul now describes God's granting the second generation of Israelites possession of the land of Israel as their inheritance, in fulfillment of the promises contained in the Abrahamic Covenant. Keep in mind that Paul's basic thrust is to clearly show that God is sovereign, that History, including the History of Israel is "His Story." As Gangel says "The verbs attributed to God are crucial in the entire sermon: God chose, God prospered, God led, God endured, God overthrew, and God gave." When He had destroyed seven nations in the land of Canaan - Yes, Joshua had to lead Israel to fight the battles, but Paul gives God the full credit for all their triumphs (WHICH IS ALSO TRUE OF ALL OUR "TRIUMPHS" BELOVED), for as Scripture says "The battle is the Lord's." (1 Sa 17:47) Canaan was not a single nation but stood for 7 nations in the geographic area of Palestine named "the Hittites and the Girgashites and the Amorites and the Canaanites and the Perizzites and the Hivites and the Jebusites, seven nations greater and stronger than you." (Dt 7:1, cf Josh 3:10; 24:11) Destroyed (tore down)(2507)(kathaireo from kata = down + haireo = to take for oneself) means to cause something or someone to be lowered. To take or bring down (Of our Lord Jesus from the Cross - Mark 15:36, 46, Lk 23:53, Acts 13:29; of buildings - Lk12:18) or to bring something down from one point to another. Figuratively kathaireo speaks of bringing down rulers (Lk 1:52 - overthrowing them, taking away their power). In the presence context the idea is destroying, overthrowing, conquering evil nations (Acts 13:19, cf evil idols Acts 19:27) He distributed their land as an inheritance - The idea is their promised possession was divided up and distributed by lot. Note the Greek Textus Receptus has a different verb kataklerodoteo which means to distribute by, or according to lot or for an inheritance. The NA27 uses katakleronomeo. Distributed...as inheritance (2624)(katakleronomeo from kata - down, according to, distributive, entirely + kleronomeo - to be an heir or obtain an inheritance by casting lots from kleros = lot) This verb teaches that the children of Israel cast lots for the promised land (Nu 26:55; 33:54; Josh. 14:1, 2; 16:4) Gilbrant adds that "God apportioned to each tribe in Israel their piece of real estate by lot. In so doing He made them temporary owners. God kept possession of the title to the land, as was evidenced when He evicted the Israelites during the Babylonian captivity. They could inhabit the land as long as they lived a life-style pleasing to God, the Holy One of Israel." (Complete Biblical Library Greek-English Dictionary) Only one use in NT but many uses in the Septuagint - Num. 13:30; Num. 33:54; Num. 34:13; Num. 34:18; Deut. 1:38; Deut. 2:21; Deut. 2:22; Deut. 3:20; Deut. 3:28; Deut. 12:10; Deut. 12:29; Deut. 15:4; Deut. 18:14; Deut. 19:1; Deut. 19:14; Deut. 25:19; Deut. 26:1; Deut. 31:3; Deut. 31:7; Jos. 12:1; Jos. 13:32; Jos. 14:1; Jos. 19:51; Jos. 21:3; Jos. 21:43; Jos. 22:19; Jos. 23:5; Jos. 24:8; Jdg. 2:6; Jdg. 11:24; Jdg. 18:9; 1 Sam. 2:8; 2 Sam. 7:1; 1 Chr. 28:8; Ps. 37:34; Ps. 82:8; Isa. 14:2; Jer. 3:18; Ezek. 22:16; Ezek. 45:8; Ezek. 46:18; Ezek. 47:13; Ezek. 47:14; Amos 2:10; Obad. 1:17; Obad. 1:19; Hab. 1:6; Zech. 2:12; Zech. 8:12; All of which took about four hundred and fifty years - There is some disagreement on the best explanation of this time period, but most commentators divide the 450 into 3 aliquots (1) Israel’s 400 years in Egypt (cf Acts 7:6) (2) Israel's 40 years of wilderness wandering (3) About 10 years to conquer and settle the Promised Land (Approximate dates - 1845-1395 BC) Ger on 450 years - In Acts 13:19, Paul mentions that these historical events took place over a 450 year period, which would include the four centuries during which the Israelites were in Egypt, from 1846 B.C. through the Exodus in 1446 B.C., the subsequent forty years of wilderness wanderings under Moses, from 1446 B.C. through 1406 B.C., and the seven years it took under Joshua's leadership to conquer the land of Canaan, from 1406 B.C. through 1399 B.C.. This creates a total of four hundred forty-seven years, rounded up by Paul to four hundred fifty years. Acts 13:20 "After these things He gave them judges until Samuel the prophet. KJV Acts 13:20 And after that he gave unto them judges about the space of four hundred and fifty years, until Samuel the prophet. He gave them judges Judges 2:16; 3:10; Ruth 1:1; 1 Samuel 12:11; 2 Samuel 7:11; 2 Kings 23:22; 1 Chronicles 17:6 until Samuel the prophet 1 Samuel 3:20 Acts 13 Resources - Multiple Sermons and Commentaries SUMMARY OF THE SHAMEFUL TIME OF THE JUDGES After these things - Time phrase. When? After the second generation of Israel from Egypt had settled in Canaan. In the context of Israel's history, this time phrase marks the inception of a horrible period in the history of the nation as they began a shameful, downward, sin-filled spiral which was repeated many times as summarized in the "painful" book of Judges! Paul is moving rapidly in his historical review section of this sermon. And as we can imagine, the Jews were for the most part enjoying this review of their nation's history. which may be why Paul summarizes Judges with only a short phrase He gave them judges! One could summarize Judges as "Failure Through Compromise." THOUGHT - Remember that Israel's rebellion and sin in the Old Testament is a picture of every person's fallen flesh, our depraved nature which continually seeks to seduce us and ensnare us causing us to sin. "Do not be deceived, my beloved brethren!" (James 1:14-16+). And remember the remedial, judgmental actions God was forced to take regarding Israel, actions which should serve as a strong warning to us. May God's Spirit and Word grant us His power and grace in Christ so that it will not be written on our tombstone (so to speak) after our short sojourn on earth "Failure Through Compromise!" While Paul's sermon bears some similarity to Stephen's sermon in Acts 7:1-60+, which was very historical, Stephen placed greater emphasis Israel's rebellion while Paul emphasized God's grace to the nation. MacArthur points out that "After they took possession of the land, the people of Israel continued to be unfaithful, but God continued to be faithful. When they were oppressed by their enemies, He gave them judges (deliverers)." (Ibid) (Judges 2:16+) Then (When? see Jdg 2:15) the LORD raised up judges who delivered them from the hands of those who plundered them. He gave them judges - The judges were deliverers given by God to preserve Israel from destruction. The period of the Judges was summed up in Judges 21:25+ "In those days there was no king in Israel; everyone did what was right in his own eyes." Notice that last phrase -- even though they were doing wrong, in their own eyes they thought they were doing right! This is a perfect illustration of the power of self-deception! And what many saints today do not realize is the period of Judges covers some 350 years or 25% of Israel's history in the OT! (Click here to see a Timeline of major events). And Paul summarizes this period in 4 words! As noted above this was a horrible time in Israel's history with repeated cycles of sin shown schematically below... Other ways to describe Israel's repeated cycle of sin and rebellion during the period of the Judges include... Rest > Rebellion > Retribution > Repentance > Restoration Sin > Suffering/Servitude > Supplication > Salvation Apathy > Apostasy > Affliction > Answered Prayer Disobedience > Desperation > Deliverance Until - Time phrase. This one "until" for which Jews should shout "Hallelujah!" Until describes something happening or done up to a particular point in time, and then stopping. God brought an end to the shameful period of the Judges by raising up a prophet named Samuel who as the last judge would bring the period of the Judges to an end (the terminus ad quem). THOUGHT - I was teaching a class on Judges and one of the young men (a good student) became very upset because the horrible events in Judges were so disturbing. This is a book the modern church would do well to become familiar. It would not be enjoyable but it would be eye opening and ultimately it would be a warning of what can happen when there is "no King!" If you have never taught it or preached it, you need to prayerfully consider it for such a time as this. Swindoll summarizes the period preceding "until" - During this time, the Israelites followed a downward spiral marked by a repeating pattern: disobedience earned affliction, affliction prompted repentance, repentance brought rescue, rescue inspired revival, and then revival dissolved into deeper disobedience. Finally, the moral decay became so acute (ED: IF YOU NEED TO SEE HOW GREAT THE DECAY WAS TAKE A MOMENT AND READ Judges 17:1 thru Jdg 19:30) that God appointed the prophet Samuel to lead the nation (Acts 13:20). (Ibid) Samuel the prophet - Samuel was the last judge and was also a prophet (Acts 3:24, 1 Sa 3:20) and formed the "bridge" to the period of the kings of Israel. As we see in Acts 13:21, it did not take the rebellious nation long to reject the leadership of God's prophet Samuel! Related Resource: Who was Samuel in the Bible? Acts 13:21 "Then they asked for a king, and God gave them Saul the son of Kish, a man of the tribe of Benjamin, for forty years. (NASB95) KJV Acts 13:21 And afterward they desired a king: and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years. Then they asked for a king 1 Samuel 8:5-22; 12:12-19 God gave them Saul 1 Samuel 10:1,21-26; 11:15; 15:1 the son of Kish 1 Samuel 9:1,2; 10:21 Acts 13 Resources - Multiple Sermons and Commentaries ISRAEL IS STILL NOT SATISFIED WITH GOD'S GIFTS Keep the context in mind - God gave Abraham a covenant, delivered Israel from Egypt, miraculously destroyed seven nations and brought Israel into their land (even though they had rebelled against Him), and then gave them judges to help rule the land. And yet in spite of all the goodness and grace of God, Israel still was not content, and now demanded rule by a human king rather than a divine King. They were tired of a theocracy and desired a monarchy! Then (KJV = and afterward)(2547)(kakeithen from kai = and + ekeithen = adverb of place, from there) in Acts 13:21 denotes extension of time - and then, and afterward. More commonly it refers to an extension of place = and from there, and from that place. Kakeithen - 11v - from there - Mk. 9:30; Lk. 11:53; Acts 7:4; Acts 13:21; Acts 14:26; Acts 16:12; Acts 20:15; Acts 21:1; Acts 27:4; Acts 28:15. Lxx - 2 Ki 2:25 They asked for a king - God is sovereign and as such was to be the "Sovereign" (King) of Israel. But they rejected God as their king and wanted an earthly king like all of the other nations. How sad when our sin so deceives our heart and blinds our spiritual vision that we cannot see God's best which is in plain sight, but we instead opt for something far less than His best, a choice that always leads to inferior results, and sometimes even has destructive consequences. Eventually Israel's decision would lead to her destruction (722 BC ten northern tribes taken into exile in Assyria and 586 BC Judah and Benjamin taken to Babylon and Jerusalem and the Temple destroyed!). It took a while for the consequences of Israel's rejection to bear their the rotten fruit, but God's justice always prevails. We too need to remember this principle in our lives! Here is a summary of Israel's request for a king... Then all the elders of Israel gathered together and came to Samuel at Ramah; And they said to him, “Behold, you have grown old, and your sons do not walk in your ways. Now appoint a king for us to judge us like all the nations.” 6 But the thing was displeasing in the sight of Samuel when they said, “Give us a king to judge us.” And Samuel prayed to the LORD. 7 The LORD said to Samuel, “Listen to the voice of the people in regard to all that they say to you, for they have not rejected you, but they have rejected Me from being king over them. 8 “Like all the deeds which they have done since the day that I brought them up from Egypt even to this day–in that they have forsaken Me and served other gods–so they are doing to you also. 9“Now then, listen to their voice; however, you shall solemnly warn them and tell them of the procedure of the king who will reign over them.” 10So Samuel spoke all the words of the LORD to the people who had asked (Hebrew = shaal, the root of Shaul = proper name "Saul") a of him a king. (1 Sa 8:4-10, see also 1 Sa 8:19, 10:20-21, 24, 11:15) Asked (154)(aiteo) means to ask for something or make petition. It can mean to ask with a sense of urgency and even to the point of demanding (which is a good description of Israel's request in the OT). Note that asked is in the reflexive middle voice, signifying they "asked for themselves." In short, in their rebellious hearts, they took matters into their own hands! And God gave them Saul the son of Kish, a man of the tribe of Benjamin, for forty years (see 1 Sa 9:1-2 - note emphasis on external, not internal, not his heart! Contrast 1 Sa 16:7) - Israel asked for a king and God gave them Saul, whose name means "Asked (of Yah)." (see 1 Sa 8:10). Israel received what they wanted, but King Saul sinned and his dynasty was cut short by his death. God put up with Israel for 40 years in the wilderness (Acts 13:18) and He put up with King Saul for 40 years! Recall that Paul was not only of the same name, but the same tribe as King Saul. It is interesting that he does not allude to Saul's sin. 1 Sa 13:13-14 Samuel said to Saul, “You have acted foolishly; you have not kept the commandment of the LORD your God, which He commanded you, for now the LORD would have established your kingdom over Israel forever. 14 “But now your kingdom shall not endure. The LORD has sought out for Himself a man after His own heart, and the LORD has appointed him as ruler over His people, because you have not kept what the LORD commanded you.” Recall that Paul's Jewish name was Saul and was most likely given to him in honor of Israel's first king, which is interesting as Saul had a generally dishonorable reign and demise. In fact, while Paul was obedient to the will of God, his "namesake" Saul was proud, self-willed and disobedient. The length of Saul's reign for forty years is another reflection of God's grace! Swindoll summarizes Saul's life as a man who started "out well and then became a megalomaniac" and "ended in failure and suicide." (cf 1 Chr 10:4) Utley on forty years - This time phrase is not found in the OT unless the OT manuscript problem connected to 1 Sam. 13:1 includes “forty” (NIV). Josephus, Antiq. 6:14:9 also mentions “forty” years. The Septuagint just omits the entire sentence and starts with 1 Sam. 3:2. “Forty” was obviously a rabbinical tradition. Related Resources: Who was King Saul in the Bible? Was King Saul saved? Why did God send an evil spirit to torment King Saul? Acts 13:22 "After He had removed him, He raised up David to be their king, concerning whom He also testified and said, 'I HAVE FOUND DAVID the son of Jesse, A MAN AFTER MY HEART, who will do all My will.' (NASB95) KJV Acts 13:22 And when he had removed him, he raised up unto them David to be their king; to whom also he gave testimony, and said, I have found David the son of Jesse, a man after mine own heart, which shall fulfil all my will. After He had removed him 1 Samuel 12:25; 13:13; 15:11,23,26,28; 16:1; 28:16; 31:6; 2 Samuel 7:15; 1 Chronicles 10:13; Hosea 13:10,11 He raised up David to be their king 1 Samuel 16:1,13; 2 Samuel 2:4; 5:3-5; 7:8; 1 Chronicles 28:4,5; Ps 2:6; 78:70-72; Ps 89:19,20-37; Jeremiah 33:21,26; Ezekiel 34:23; 37:24,25; Hosea 3:5 concerning whom He also testified Acts 15:8; Hebrews 11:4,5 I HAVE FOUND DAVID Acts 7:46; 1 Samuel 13:14; 1 Kings 15:3,5 Acts 13 Resources - Multiple Sermons and Commentaries DAVID A MAN AFTER GOD'S HEART After He had removed him - When Saul disobeyed God's command and sacrificed some of the spoil of the Amalekites, Samuel rebuked him declaring "you have rejected the word of the LORD, and the LORD has rejected you from being king over Israel." Samuel gave the pronouncement, but it was God Who removed Saul. THOUGHT - God does remove men from positions in which He has placed them and allowed them to function. If you are in leadership, be aware that protracted, presumptuous and/or public sin may well incur God's hand of removal! Removed (3179)(methistemi from meta = denoting change of place or condition + histemi =place, stand) literally means to remove from one place to another and speaks of a change of situation or place. This is the verb Jesus used to describe the unjust steward who was "removed from the management." (Lk 16:4) uses Methistemi was used to signify deportation of men or a removal to form a colony of which the history of Oriental Kings gave many examples-- for example, the Assyrians "transferred" Israel out of the promised land (see 2Ki 17:23) and replaced them with substitutes. There are only 5 uses in the NT - Lk. 16:4; Acts 13:22; Acts 19:26; 1 Co. 13:2; Col. 1:13. Gangel explains that now Paul lands on "David, the diving board he would use to plunge into the gospel pool about Jesus. Having told his listeners that God sent Moses, he now reminds them he also sent David. After establishing God’s control of history, Paul wanted to define the line of Messiah. He chose to do so with apparent emphasis on 2 Samuel 7:6–16. With the theme of sovereignty Paul coupled the theme of grace. God in His graciousness has done all these things. Perhaps the most gracious act of the Old Testament (apart from the deliverance from Egypt) was raising up David as a king after God’s own heart. This called up 2 Samuel 7:14, and Paul would make the sonship connection very shortly. Longenecker explains that "By anchoring Israel’s kerygma in the messianically relevant ‘son’ passage of 2 Samuel 7, Paul has begun to build a textual bridge for the Christian kerygma—which kerygma he will root in the messianic ‘son’ passage of Psalm 2:7. By drawing these two passages together...he will draw together Israel’s confession and the church’s confession, thereby demonstrating both continuity and fulfillment (EBC). He raised up David to be their king - This is a reflection of God's great lovingkindness for Israel. God's removal of Saul and raising up of David reminds us that God is in sovereign control of nations Daniel recording "It is He (God) who changes the times and the epochs; He removes kings and establishes kings; He gives wisdom to wise men And knowledge to men of understanding." (Da 2:21+). David in contrast to Saul was obedient. Raised up (1453)(egeiro) means to rise (stand up) from a sitting or lying position (Mt 8:26, 9:5), to awaken from sleep (Mt 8:25). Figuratively in this passage egeiro means to raise up David to a position as king. Using this verb Paul introduces an interesting wordplay, for "raised up" refers to God's bringing David onto the scene of history. The same verb (egeiro) is used two more times in this same sermon to describe Jesus' being raised from the dead (Acts 13:30, 37+ cf Jn 2:22, 1 Cor 15:12+). Concerning whom He also testified and said 'I HAVE FOUND DAVID the son of Jesse A MAN AFTER MY HEART - Note that God found David, a man his own father Jesse did not see as suitable to be a king of Israel. When they (JESSE'S SONS OTHER THAN DAVID) entered, he looked at Eliab and thought, “Surely the LORD’S anointed is before Him.” But the LORD said to Samuel, “Do not look at his appearance or at the height of his stature, because I have rejected him; for God sees not as man sees, for man looks at the outward appearance, but the LORD looks at the heart.” (1 Sa 16:6-7) “I have found David My servant; With My holy oil I have anointed him, (Ps 89:20) “But now your (SAUL'S) kingdom shall not endure. The LORD has sought out for Himself a man after His own heart, and the LORD has appointed him as ruler over His people, because you have not kept what the LORD commanded you.” (1 Sa 13:14) THOUGHT - Paul is quoting from Ps 89:20 and 1 Sa 13:14, which makes an important point - Paul clearly had MEMORIZED SCRIPTURE. Recall Jesus had memorized Scripture in Lk 4:4, 8, 12+. Paul imitated Jesus (1 Cor 11:1+) and he calls us to imitate his pattern beloved! If you are not memorizing Scripture, you are not imitating Paul! Of all the disciplines I have practiced over the past 35 years, the most profitable by far has been Scripture memorization. If you begin this practice and stick with it, you will never regret it and you will be greatly rewarded as God's Spirit will bring to your mind passages as you share the Gospel with others. Like the NIKE commercial used to say "JUST DO IT!" To help motivate you "do it" read the overview on Scripture Memorization and then jump in memorizing "key" passages in the list of topical verses (similar to the list of Topical Verses I first learned from the Navigators). Finally, don't stop with memorization. Begin to practice the lost art of meditation on the passages you are memorizing (see God's incredible promises linked to meditation - Ps 1:2+, Ps 1:3+, Joshua 1:8+), reading them in context and interrogating the text (for, therefore, but, so that, etc) with 5W/H questions such as "What's the for explaining?. You will be amazed and richly rewarded as the your Teacher, the Holy Spirit (1 Cor 2:13+, cf Jn 14:26) illuminates passages teaching you truths you heretofore had not seen. It will be your "adventure of a lifetime!" And remember “Heaven and earth will pass away, but My words will not pass away." (Lk 21:33+) A MAN AFTER MY HEART - We are all sinners, but we are not all repenters! David was both! A man after God's heart is not a sinless man (cf. 2 Sa 11:1-4; 2 Sa 12:9; 2 Sa 24:10, cf 1 Chr 21:1), but he is a sinner who confesses and repents (and then "sins less!"). He does not try to hide sin under the rug, but puts it under the blood (cf 1 Jn 1:6,7+, 1 Jn 1:9+ - note that "confess" is in the present tense = is to be our habitual practice! Does this describe your spiritual life beloved?). Saul was man like the first phrase in the following proverb, while David was depicted in the last phrase... He who conceals his transgressions will not prosper, BUT He who confesses and forsakes them will find compassion. (Pr 28:13-see commentary) After My heart - When God takes the measure of a man, He does not put a tape measure around his mind to see how much he knows, but He puts it around his heart, to see how much he obeys (1 Sa 15:22). Reputation is what men think of you (Saul was tall and handsome), but character is what God knows to be true about you (David a man after God's own heart)! Indeed, "“the eyes of the LORD move to and fro throughout the earth that He may strongly support those whose heart is completely His." (2 Chr 16:9) THOUGHT - Is your (my) heart completely His? John MacArthur comments that "Some may question the designation of David as a man after God's heart. After all, he was guilty of cowardice (1 Sa 21:10-22:1), adultery (2 Sa 11:1-4), and murder (2 Sa 12:9). A man after God's heart, however, is not a perfect man. He is a man who sees his sin for what it is and repents of it. That David did (Ps 32:1-5, Ps 38:1-22, Ps 51:1-19+); divine chastening had a perfecting work. David may justly be termed a man after God's heart because (unlike Saul) his greatest desire came to be the doing of God's will. It was from his line that Messiah came. (MacArthur New Testament Commentary – Acts) The prophet Samuel addresses King Saul in face of his disobedience to God's commands declared “But now your kingdom shall not endure. The LORD has sought out for Himself a man after His own heart, and the LORD has appointed him as ruler over His people, because you have not kept what the LORD commanded you.” (1 Sa 13:14)

Atos 13

MacArthur points out that "John's ministry was well known to Paul's hearers, since he had followers in Asia Minor then (Acts 19:1-3). All in the audience must have known of John's identification of Jesus of Nazareth as the Messiah (John 1:29, 36). (MacArthur New Testament Commentary – Acts) Jack Andrews - John the Baptist’s mission was to be the forerunner of the Messiah. His mission was to prepare the way of the Lord Jesus Christ. He came on the scene before Jesus and he preached what the Lord called him to preach. His ministry was that of breaking up the fallow ground. Israel had not had a word from God in 400 years when John the Baptist had come on the scene. The religious landscape in Israel was a shell of what it was supposed to be. The ground was hardened, the land was parched, the people were far from God. Then John the Baptist burst on the scene to usher in the King! God’s plan for John was to preach (Mt 3:2) and prepare the way before the coming of the Messiah (Mt 4:17). After John had proclaimed before His coming - "Before Jesus arrived, John had proclaimed" (NET). Proclaimed before is used only here and is derived from pro meaning before and kerusso (from kerux/keryx = a herald) which means to proclaim publicly, to herald, to act as a public crier. Kerusso was used of the official in secular Greek whose duty it was to proclaim loudly and extensively the coming of an earthly king, even as John the Baptist had the charge to announce the coming of the King of kings and Lord of lords. The OT predicts a forerunner to Messiah, and John was the fulfillment of these OT prophecies in Isaiah 40 and Malachi 3... A voice is calling, “Clear the way for the LORD in the wilderness; Make smooth in the desert a highway for our God. 4“Let every valley be lifted up, And every mountain and hill be made low; And let the rough ground become a plain, And the rugged terrain a broad valley; 5Then the glory of the LORD will be revealed, And all flesh will see it together; For the mouth of the LORD has spoken.” (Is 40:3-5) “Behold, I am going to send My messenger, and he will clear the way before Me. And the Lord, whom you seek, will suddenly come to His temple; and the messenger of the covenant, in whom you delight, behold, He is coming,” says the LORD of hosts. (Mal 3:1) A baptism of repentance to all the people of Israel - This was John's message before Messiah came on the scene. Luke describes John's baptism writing And he came into all the district around the Jordan, preaching a baptism of repentance for the forgiveness of sins (Lk 3:3+) The baptism Paul alludes to is not Christian baptism, for that had not yet been instituted. As the Jews came to him at the Jordan River, John would baptize them as they confessed their sins (Mt 3:6) and repented. And although they repented, they were not saved because they had not yet placed their faith in Messiah (cf Acts 4:12+). Matthew goes on to record that "when he (JOHN) saw many of the Pharisees and Sadducees coming for baptism, he said to them, “You brood of vipers, who warned you to flee from the wrath to come? “Therefore bear fruit in keeping with repentance (A CHANGE OF BEHAVIOR IS FRUIT [cf examples of "fruit" in Lk 3:11, 13, 14] THIS "FRUIT" MARKS A GENUINELY REPENTANT HEART - cf Paul's charge to King Agrippa in Acts 26:20+); and do not suppose that you can say to yourselves, ‘We have Abraham for our father’; for I say to you that from these stones God is able to raise up children to Abraham." (Mt 3:7-9 - Paul also alludes to Abraham in Acts 13:26) MacArthur explains "John’s baptism was not, of course, Christian baptism, which had not yet been instituted. It was a Jewish ceremonial cleansing, symbolizing true, heartfelt repentance. John called upon all the people of Israel to repent and prepare their hearts for the coming of Messiah. Repentance has always been a necessary element of salvation." In Acts 19:4+ Paul repeats that “John baptized with the baptism of repentance, telling the people to believe in Him who was coming after him, that is, in Jesus.” Baptism (908)(baptisma from bapto = dip as in dye to color - see study of verb baptizo) is the result of the act of dipping, plunging, immersing, washing. something or someone. As Larkin says this was "a ritual washing as a visible sign of repentance in preparation for the Messiah’s coming holy kingdom."(IVP Commentary - Acts 13:1--21:16 Paul's Missionary Journeys) Jack Andrews on John's call to repent (Mt 3:1,2) - His message was repentance! John didn’t water the message down. John didn’t conduct seminars on how to be a better you. John didn’t have a conference on how to grow your synagogue. John didn’t hold luncheons and have giveaways. John didn’t say all is right with the world. John didn’t say that I’m okay and you’re okay. John didn’t preach a feel good or seeker sensitive message Repentance (3341)(metanoia from meta = after + noéo = to understand) literally means "afterthought" or "to think after" and implies a change of mind. From the NT uses, it is clear that metanoia means however much more than merely a change of one's mind but also includes a complete change of heart, attitude, interest, and direction. Metanoia is a conversion in every sense of the word. Jesus' teaching would support this conclusion for our Lord declared… I tell you that in the same way, there will be more joy in heaven over one sinner who repents (metanoeo), than over ninety-nine righteous persons who need no repentance (metanoia). (Luke 15:7+) And Jesus said to them, “Do you suppose that these Galileans were greater sinners than all other Galileans because they suffered this fate? “I tell you, no, but unless you repent, you will all likewise perish. (Lk 13:2-3+) All 22 uses of metanoia - Matt. 3:8; Matt. 3:11; Mk. 1:4; Lk. 3:3; Lk. 3:8; Lk. 5:32; Lk. 15:7; Lk. 24:47; Acts 5:31; Acts 11:18; Acts 13:24; Acts 19:4; Acts 20:21; Acts 26:20; Rom. 2:4; 2 Co. 7:9; 2 Co. 7:10; 2 Tim. 2:25; Heb. 6:1; Heb. 6:6; Heb. 12:17; 2 Pet. 3:9 David Jeremiah wrote, “It has always been true that until a person is brought face-to-face with his sin, he has no basis for repentance. You can’t repent of something you don't think exists! It may be that we have shallow conversions and shallow Christians today because we don't talk enough about repentance.” Bishop Ryle offers this descriptive definition of repentance… Repentance is a thorough change of man's natural heart, upon the subject of sin. We are all born in sin. We naturally love sin. We take to sin, as soon as we can act and think—just as the bird takes to flying, and the fish takes to swimming. There never was a child that required schooling or education in order to learn deceitfulness, selfishness, passion, self-will, gluttony, pride, and foolishness. These things are not picked up from bad companions, or gradually learned by a long course of tedious instruction. They spring up of themselves, even when boys and girls are brought up alone. The seeds of them are evidently the natural product of the heart. The aptitude of all children to these evil things is an unanswerable proof of the corruption and fall of man. Now when this heart of ours is changed by the Holy Spirit, when this natural love of sin is cast out, then takes place that change which the Word of God calls "repentance." The man in whom the change is wrought is said to "repent." (Repentance) Related Resources: Great articles on repentance primarily from Puritan writers What is repentance and is it necessary for salvation? Who was John the Baptist in the Bible? Was John the Baptist really Elijah reincarnated? Did John the Baptist lose his faith in Jesus as the Messiah (Matthew 11:3; Luke 7:19)? In what way was John the Baptist the greatest (Matthew 11:11)? Why did John the Baptist refer to the Pharisees as a brood of vipers? Gotquestions answers the question - What was the meaning and importance of the baptism of John the Baptist? Though today the word baptism generally evokes thoughts of identifying with Christ’s death, burial, and resurrection, baptism did not begin with Christians. For years before Christ, the Jews had used baptism in ritual cleansing ceremonies of Gentile proselytes. John the Baptist took baptism and applied it to the Jews themselves—it wasn’t just the Gentiles who needed cleansing. Many believed John’s message and were baptized by him (Matthew 3:5–6). The baptisms John performed had a specific purpose. In Matthew 3:11, John the Baptist mentions the purpose of his baptisms: “I baptize you with water for repentance.” Paul affirms this in Acts 19:4: “John’s baptism was a baptism of repentance. He told the people to believe in the one coming after him, that is, in Jesus.” John’s baptism had to do with repentance—it was a symbolic representation of changing one’s mind and going a new direction. “Confessing their sins, they were baptized by him in the Jordan River” (Matthew 3:6). Being baptized by John demonstrated a recognition of one’s sin, a desire for spiritual cleansing, and a commitment to follow God’s law in anticipation of the Messiah’s arrival. There were some, like the Pharisees, who came to the Jordan to observe John’s ministry but who had no desire to step into the water themselves. John rebuked them sternly: “When he saw many of the Pharisees and Sadducees coming to where he was baptizing, he said to them: ‘You brood of vipers! Who warned you to flee from the coming wrath? Produce fruit in keeping with repentance’” (Matthew 3:7–8). Even the religious leaders needed to repent of their sin, although they saw no need of it. Christian baptism today also symbolizes repentance, cleansing, and commitment, but Jesus has given it a different emphasis. Christian baptism is a mark of one’s identification with the death, burial, and resurrection of Christ. It is representative of a cleansing that is complete and a commitment that is the natural response of one who has been made new. Jesus’ sacrifice on the cross completely washes away our sins, and we are raised to new life empowered by the Holy Spirit (2 Corinthians 5:17–21; Romans 6:1–11). With John’s baptism, a person repented of sin and was therefore ready to place his faith in Jesus Christ. John’s baptism foreshadowed what Jesus would accomplish, much as the Old Testament sacrificial system did. John prepared the way for Christ by calling people to acknowledge their sin and their need for salvation. His baptism was a "purification ceremony" (ED: it was an external act symbolizing an internal change and) meant to ready the peoples’ hearts to receive their Savior. Acts 13:25 "And while John was completing his course, he kept saying, 'What do you suppose that I am? I am not He. But behold, one is coming after me the sandals of whose feet I am not worthy to untie.' (NASB95) KJV Acts 13:25 And as John fulfilled his course, he said, Whom think ye that I am? I am not he. But, behold, there cometh one after me, whose shoes of his feet I am not worthy to loose. NET Acts 13:25 But while John was completing his mission, he said repeatedly, 'What do you think I am? I am not he. But look, one is coming after me. I am not worthy to untie the sandals on his feet!' And while John was completing his course Acts 13:36; 20:24; Mark 6:16-28; John 4:34; 19:28-30; 2 Ti 4:7; Rev 11:7 What do you suppose that I am Acts 19:4; Mt 3:11; Mk 1:7; Lk 3:15,16; Jn 1:20-23,26,27,29,34,36; Jn 3:27-29; 7:18; 2 Cor 4:5 Acts 13 Resources - Multiple Sermons and Commentaries THE HERALD OF MESSIAH JOHN THE BAPTIST And while John was completing his course - Completing is in the imperfect tense, which depicts vividly how the actions of John were repeated (e.g., repeatedly crying out as a herald, repeatedly baptizing, repeatedly warning , cf Mt 3:2). But in the end his repeated calls cost him his life! John Butler said, “John the Baptist completed his work. Many start hut few finish. It takes dedication and character to finish.” (ED: AND DAILY RELIANCE ON THE GRACE OF GOD AND THE SPIRIT OF GOD!) Was completing (4137)(pleroo) means to make complete in every particular, to finish, to bring to an end. BDAG says in this context it means "to bring to completion an activity in which one has been involved from its beginning." The idea is that John was accomplishing (finishing) the task God had given him. Other similar uses by Luke include Acts 12:25 "Barnabas and Saul returned from Jerusalem when they had fulfilled their mission." After the first missionary journey Paul and Barnabas "sailed to Antioch, from which they had been commended to the grace of God for the work that they had accomplished." (Acts 14:26) THOUGHT - This description of John finishing what God had assigned him is a model we should all (enabled by the Spirit) seek to imitate. What task has God assigned to you dear reader? Finishing cost John his head. We all need to count the ost because in some way (probably not martyrdom like John though) it quite likely will be costly to finish but the reward is "out of this world!" Paul had this attitude which is one reason God used him so mightily - "But I do not consider my life of any account as dear to myself, so that I may finish (teleioo) my (his, the one God had assigned) course (same word of John - dromos) and the ministry which I received (MINISTRY IS A DIVINE GIFT BY THE WILL OF GOD, NOT A WILLFUL CHOICE! cf 2 Ti 1:1) from the Lord Jesus (BELOVED, WE HAVE RECEIVED A MINISTRY OF SOME SORT), to testify solemnly of the Gospel of the grace of God." (Acts 20:24+, cf 2 Ti 4:7+). Course (1408)(dromos from dramein, the aorist infinitive form of trecho = to run; English hippodrome) refers to the course that one follows in a race, the racecourse or the place of running and figuratively refers to one's purpose in life and obligations in relation to it. In John's case his race was "cut short" by a wicked king who had him beheaded! Paul would later use this very word to describe his mission declaring to Timothy "I have fought the good fight, I have finished the course (dromos), I have kept the faith." (2 Ti 4:7+) Note that the root verb trecho is used in Hebrews 12:1 "Therefore, since we have so great a cloud of witnesses surrounding us, let us also lay aside every encumbrance and the sin which so easily entangles us, and let us run with endurance the race that is set before us." THOUGHT - Are you running "the race" (like John and like Paul)? Or are you on the sidelines? Or are you spiritually lame? Only one race, twill soon be past, only what's done in Christ will last! Run to win beloved! (1 Cor 9:24-27+). Jack Andrews has some interesting comments on completing one's course - Why do people give up on the work of the Lord? Why do people drop out in the service of the Lord?Distraction—Love for the world; Discouragement—see no fruit, no appreciation, no applause; Depleted—ministering for the Lord without being ministered to by the Lord (cf Jn 15:5, 1 Cor 15:10+, 2 Cor 3:5-6). He kept saying 'What do you suppose that I am? I am not He - Kept saying is in the Imperfect tense indicating that John was repeatedly (over and over) denying he was the expected One, the Messiah. In the Gospels Now while the people were in a state of expectation and all were wondering in their hearts about John, as to whether he was the Christ, 16 John answered and said to them all, “As for me, I baptize you with water; but One is coming who is mightier than I, and I am not fit to untie the thong of His sandals; He will baptize you with the Holy Spirit and fire. 17 “His winnowing fork is in His hand to thoroughly clear His threshing floor, and to gather the wheat into His barn; but He will burn up the chaff with unquenchable fire.” 18 So with many other exhortations he preached the gospel to the people. (Luke 3:15-18+, cf John 1:19-23) But - Term of contrast. I am not the "I Am!" A striking contrast between the creature and the Creator, the herald and the One being heralded. Behold (2400)(idou) is strictly speaking a command (aorist imperative) which especially calls attention to what follows. Think of it as an "attention grabber" in the Greek language. The idea would be to "Listen up" or "Pay careful attention" to what follows. John the Baptist was seeking to focus the attention of the Jews away from himself (he did attract attention with "a garment of camel’s hair and a leather belt around his waist" - Mt 3:4) and instead direct the laser pointer to the coming Messiah. Gangel - John was the last of the Old Testament prophets, commissioned to proclaim repentance and baptism. That work ended when the actual Savior came on the scene, and John himself was the first to acknowledge that (Matt. 3:11; Mark 1:7; Luke 3:15–16; John 1:27). (Ibid) One is coming after me - Jesus, the "Coming One." Zechariah had prophesied of the "Coming One" - "your king is coming to you; He is just and endowed with salvation, Humble, and mounted on a donkey, Even on a colt, the foal of a donkey." (Zech 9:9) Malachi described His coming "the Lord, whom you seek, will suddenly come to His temple; and the messenger of the covenant, in whom you delight, behold, He is coming,” says the LORD of hosts." (Malachi 3:1+) THE GREAT HUMILITY OF JOHN THE BAPTIZER The sandals (hupodema) of whose feet I am not worthy to untie (repeated in every Gospel - Mt 3:11; Mk 1:7; Lk 3:16; Jn 1:27) - NLT paraphrases it "I'm not even worthy to be his slave and untie the sandals on his feet." Worthy is a Greek word axios which conveys the picture of having equal weight or worth, and therefore of being appropriate. John is saying the Messiah is so much greater ("weightier" and of more worth) than he a mere herald that it would not even be appropriate for him (John) to do even the most this task which would have been relegated to the lowest of the low. John is saying he cannot get low enough when compared to the worth of Jesus. He alluded to this idea in his famous statement in John 3:30+ declaring "He must (a necessity in the present tense) increase and I must (present tense) decrease!" Keep in mind Jesus' assessment of John the Baptizer as the greatest man who had lived up to this time - "“Truly I say to you, among those born of women there has not arisen anyone greater than John the Baptist! Yet the one who is least in the kingdom of heaven is greater than he " (Mt 11:11). Surely John's remarkable humility was related to why Jesus made this declaration, for he was the prototypical "receptable" for God's grace, James writing that God "gives a greater grace. Therefore it says, “GOD IS OPPOSED TO THE PROUD, BUT GIVES GRACE TO THE HUMBLE.” (James 4:6+, cf James 4:10+, 1 Peter 5:6+) Spurgeon on John's humility - Remember that John was by no means an inferior man; among all who had been born of women before his time, there had not been one greater than he. He was the subject of many prophecies, and his office was a peculiarly noble one. He was the friend of the great bridegroom and introduced him to his chosen bride. He was the morning star of the gospel day, but he counted himself no light in the presence of the Sun of righteousness whom he heralded. John wasn’t one to be shaken by the wind. No man of courtly habits fitted for a king’s palace, we see in him an Elijah, a man of iron, a son of thunder. He roared like a young lion on his prey and feared the face of none. His great soul bowed only before what was worthy of worship. He was, in God’s strength, as an iron pillar and a bronze wall. He was a hero for the cause of the Lord, and yet he sat down in the presence of Jesus as a little child sits on a stool at his master’s feet, and he cried, “I am not worthy to untie the strap of his sandals.” Guzik on untying sandals - In that day, it was not uncommon for a great teacher to have disciples follow him, and it was expected that the disciples would serve the teacher in various ways. This arrangement came to be abused, so the leading rabbis established certain things that were too demeaning for a teacher to expect of his disciple. It was decided that for a teacher to expect his disciple to undo the strap of his sandal was too much; it was too demeaning. Here, John insisted he wasn’t even worthy to do this for Jesus. (Acts 13 Commentary) Worthy (514) (axios from ágō = to weigh) strictly speaking means bringing up the other beam of the scales. Having the weight of another thing of like value, worth as much. Counterbalancing - weighing as much (of like value, worth as much). John was saying with Christ on one side of the scale, he would be like a fleck of dust on the other side, so great is the infinite difference between Creator and creature! Acts 13:26 "Brethren, sons of Abraham's family, and those among you who fear God, to us the message of this salvation has been sent. (NASB95) KJV Acts 13:26 Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent. Brethren, sons of Abraham's family Acts 13:15,17,46; 3:26; 2 Chronicles 20:7; Ps 105:6; 147:19,20; Isaiah 41:8; 48:1; 51:1,2; Matthew 3:9; 10:6; Luke 24:47 and those among you Acts 13:16,43; 10:35 to us the message of this salvation Acts 16:17; 28:28; Isaiah 46:13; Luke 1:69,77; Romans 1:16; 2 Corinthians 5:19-21; Ephesians 1:13; Colossians 1:5 Acts 13 Resources - Multiple Sermons and Commentaries GOD MESSAGE OF SALVATION FOR JEW AND GENTILE Paul now begins the Second Division of his sermon which focuses on Salvation (Acts 13:26-39) followed by the Solemn Warning (Acts 13:40-41) Ray

Atos 13

MacArthur wrote "They never denied one miracle. It just was not acceptable to them to believe in Him because they loved their own religion and the praise that it brought them more than they loved God. It was not a head issue, it was a heart issue." MacArthur's Sermon John MacArthur - Paul now anticipated and answered two questions that might have arisen in the minds of his hearers, a technique he employed frequently in his writings (Rom. 3:3, 7-9, 21; 6:1, 15; 7:7, 13; 9:14; 11:1, 11; 1 Cor. 15:35; Gal. 3:21). The first question was one Jewish people have wrestled with from apostolic times until now: If Jesus is the Messiah, why did the Jewish leaders fail to recognize Him as such? Paul gave the same answer Stephen did: because of their hardened, sin-darkened hearts. (MacArthur New Testament Commentary – Acts) MacArthur adds, “Those who are ignorant of the written Word will inevitably be ignorant of the living Word." Barton - It is possible to read the truth, hear the truth preached “every Sabbath,” even see the truth—and still miss it. This is what happened to the Jews in A.D. 29 who had been waiting for the Messiah. He came—right into their midst—and they not only “didn’t recognize him,” but they condemned him to death! Jesus warned of this tendency to be spiritually deaf (Matthew 13:14–15). Ask yourself: Is my heart really open to the truth? Do I let God’s Word penetrate deep into my soul and change the way I think and live? Ask God to help you take out any spiritual earplugs you might be wearing so that you will have “ears to hear” (Matthew 13:43 NKJV). (LAC) FAILURE TO UNDERSTAND THE OT PROPHECIES Nor the utterances (literally "voices") of the prophets (prophetes) which are read (anaginosko) every Sabbath (sabbaton) (cf Lk 24:46+, Acts 3:18+. cf Acts 15:21+) - What is Paul saying here? The idea is that they Jews attended the synagogue every Sabbath and every Sabbath heard messianic prophecies (in a sense the entire OT points to Jesus!) but they failed to grasp the fact that the messianic prophecies they heard in the Torah and Haftorah readings each Sabbath (see synagogue service) pointed to and were fulfilled by Jesus. As Jesus Himself said to the Jews who were seeking to kill him (Jn 5:17)... “Do not think that I will accuse you before the Father; the one who accuses you is Moses (ED: IN EFFECT, THE the Torah), in whom you have set your hope. “For if you believed Moses, you would believe Me, for he wrote about Me. “But if you do not believe his writings, how will you believe My words?” (John 5:45-47 - Note Jesus' repeated emphasis on their absolute need to "believe!") The tragedy is that the Jews heard the words of the OT prophets and even memorized great portions of Scripture, and yet failed to understand what they heard spoken and even memorized. This is frightening -- you can know the Word of God by heart, and yet miss the God of the Word and never believe in your heart! (cf Ro 10:9-10). In another place Jesus made a similar accusation against the Jewish leaders... You search (ereunao = describes a careful and thorough effort to learn) the Scriptures (WHICH IS TANTAMOUNT TO THE OLD TESTAMENT - that is all that was recorded at this time) because you think that in them you have eternal life; it is these that testify about Me (cf John 1:45, Lk 24:27); and you are unwilling (HERE IS THE HEART OF THE PROBLEM = THE PROBLEM OF THEIR HEART! - cf Jn 1:11, Jn 3:19) to come to Me so that you may have life. (Jn 5:39-40) John MacArthur explains that "Merely knowing the facts of Scripture, without fully embracing them in the heart (Josh. 1:8; Ps 1:2; 119:11, 15, 97) and acting on them, will not bring the blessings of salvation. In the words of Aelfric, a tenth-century English theologian, "Happy is he, then, who reads the Scriptures, if he convert the words into actions. Jesus was not commanding them to search the Scriptures, but noting that they were already doing so in a desperate and futile search for the key to eternal life (cf. Matt. 19:16; Luke 10:25). Ironically, with all their fastidious effort they utterly failed to grasp that it is those very Scriptures that testify about Jesus (Jn 1:45; Luke 24:27, 44; Rev. 19:10). The Pharisees in particular were fanatical in their preoccupation with Scripture, studying every line, every word, and even the letters in an empty effort to understand the truth!" The Bible cannot be properly understood apart from the Holy Spirit's illumination or a transformed mind. The Jews' zeal for the Scripture was commendable (cf. Ro 10:2), but because they were unwilling to come to Jesus (cf. Jn 1:11; Jn 3:19), the sole source of eternal life (Jn 14:6; Acts 4:12), it did not result in salvation. Clinging to their superficial system of self-righteousness by works, in their stubborn unbelief, they became ignorant of "God's righteousness and [sought] to establish their own" (Ro 10:3). But self-righteousness cannot save anyone, since "all our righteous deeds are like a filthy garment" (Isa. 64:6) and because "whoever keeps the whole law and yet stumbles in one point, he has become guilty of all" (James 2:10). Thus, salvation comes not from "having a righteousness of [one's] own derived from the Law, but that which is through faith in Christ, the righteousness which comes from God on the basis of faith" (Phil. 3:9; cf. Rom. 3:20-30). (MacArthur New Testament Commentary – John) In another exchange Jesus quoted Isaiah “In their case the prophecy of Isaiah is being fulfilled, which says, ‘YOU WILL KEEP ON HEARING, BUT WILL NOT UNDERSTAND; YOU WILL KEEP ON SEEING, BUT WILL NOT PERCEIVE; 15 FOR THE HEART OF THIS PEOPLE HAS BECOME DULL, WITH THEIR EARS THEY SCARCELY HEAR, AND THEY HAVE CLOSED THEIR EYES, OTHERWISE THEY WOULD SEE WITH THEIR EYES, HEAR WITH THEIR EARS, AND UNDERSTAND WITH THEIR HEART AND RETURN, AND I WOULD HEAL THEM.’ (Mt 13:14-15) Larkin - Though the Jews were immediately culpable, ultimately God ordained it. He had planned it long ago and declared it through the prophets (Acts 2:23; 4:28; 3:17–18). It came to a complete fulfillment (Lk 12:50; 18:31; 22:37; 24:44). THOUGHT - One of the great ironies of our sinful human existence is that religion can make us blind to the true way of salvation. Even years of studying the Bible can leave us without understanding of the liberation Christ desires to bring. The experience of the people of Jerusalem in Jesus’ day must ever stand as a warning to the religious. (IVP Commentary - Acts 13:1--21:16 Paul's Missionary Journeys) Fulfilled these by condemning Him - Fulfilled is the same verb (pleroo) used of John completing his course, but here speaks of the OT messianic prophecies which were fulfilled by the Jews when they called for Jesus' crucifixion. One might say when Jesus came on the scene, the Messianic prophecies "completed their course" (albeit there are glorious, awesome prophecies yet to be fulfilled at the Second Coming). To which prophecies does Paul refer? What should the Jews and their rulers have known? There are MANY OT prophecies that speak of the suffering of the Messiah. Below are a few examples the Jews would have read in the synagogues but which they failed to understand... Genesis 3:15+ And I will put enmity Between you and the woman, And between your seed and her seed; He shall bruise you on the head, And you shall bruise him on the heel.” Isaiah 53:3+ He was despised and forsaken of men, A man of sorrows and acquainted with grief; And like one from whom men hide their face He was despised, and we did not esteem Him. 4 Surely our griefs He Himself bore, And our sorrows He carried; Yet we ourselves esteemed Him stricken, Smitten of God, and afflicted. 5 But He was pierced through for our transgressions, He was crushed for our iniquities; The chastening for our well-being fell upon Him, And by His scourging we are healed. 6 All of us like sheep have gone astray, Each of us has turned to his own way; But the LORD has caused the iniquity of us all To fall on Him. 7 He was oppressed and He was afflicted, Yet He did not open His mouth; Like a lamb that is led to slaughter, And like a sheep that is silent before its shearers, So He did not open His mouth. 8 By oppression and judgment He was taken away; And as for His generation, who considered That He was cut off out of the land of the living For the transgression of my people (THE NATION OF ISRAEL), to whom the stroke was due? Ps 22:12 Many bulls have surrounded me; Strong bulls of Bashan have encircled me. 13 They open wide their mouth at me, As a ravening and a roaring lion. 14 I am poured out like water, And all my bones are out of joint; My heart is like wax; It is melted within me. 15 My strength is dried up like a potsherd, And my tongue cleaves to my jaws; And You lay me in the dust of death. 16 For dogs have surrounded me; A band of evildoers has encompassed me; They pierced my hands and my feet. 17 I can count all my bones. They look, they stare at me; 18 They divide my garments among them, And for my clothing they cast lots. Ps 118:22 The stone which the builders rejected Has become the chief corner stone. (Quoted in Mt 21:42, Acts 4:11, Eph 2:20 & 1Pe 2:7 ) Daniel 9:24+ “Seventy weeks have been decreed for your people and your holy city, to finish the transgression, to make an end of sin, to make atonement for iniquity, to bring in everlasting righteousness, to seal up vision and prophecy and to anoint the most holy place. 25+ “So you are to know and discern that from the issuing of a decree to restore and rebuild Jerusalem until Messiah the Prince there will be seven weeks and sixty-two weeks (BECAUSE OF THE DATING, THE JEWS COULD HAVE KNOWN THE TIME OF MESSIAH'S ARIVAL! - See Jesus' words in Lk 19:42-44+); it will be built again, with plaza and moat, even in times of distress. 26+ “Then after the sixty-two weeks the Messiah will be cut off (CRUCIFIXION) and have nothing, and the people of the prince who is to come will destroy the city and the sanctuary. And its end will come with a flood; even to the end there will be war; desolations are determined. Zechariah 12:10+ “I will pour out on the house of David and on the inhabitants of Jerusalem, the Spirit of grace and of supplication, so that they will look on Me whom they have pierced; and they will mourn for Him, as one mourns for an only son, and they will weep bitterly over Him like the bitter weeping over a firstborn. Condemning (2919)(krino is root of English critic, critical) meant originally to separate, then to distinguish, to pick out, to be of opinion, and finally, to judge. The act of judgment was therefore that of forming an accurate and honest opinion of someone, thus, appraising his character, and placing him in a certain position with respect to the law of God. The result of such a judgment as in the present context is condemnation. Paul in his sermon is clearly inditing the Jewish leaders for they were neither accurate nor honest in their judgment of Jesus and condemned him without justification. In a bitter irony, Luke uses this same word krino in Acts 13:46 to describe the Jews in essence "condemning" (judging) themselves because they rejected the Gospel. The Jews condemned the very One (the only One) Who was able to keep them from being eternally condemned! This verb krino is used in John 18:31 describing the acts of the Jews against Jesus "So Pilate said to them (THE JEWS), “Take Him yourselves, and judge (KRINO) Him according to your law.” The Jews said to him, “We are not permitted to put anyone to death,” Jack Andrews on the Jewish leaders not knowing the Messiah - It was just a show for them. It was all a farce. They were familiar with the words in the Scripture, but they had no faith in the Lord in the Scripture. They knew where to find a text, but they didn’t know have faith in the text. They read the Prophets, but they didn’t allow the Prophets to read them. They studied about the rebellion of their people in the past, but they did not recognize their rebellion in the present. They read about the promise of the coming of the Messiah, but they did not respond properly to the coming of the Messiah. That the Jews did not recognize the Messiah is amazing as their writings frequently spoke (and continue to speak) about Him Rambam (1135–1204), one of their most-read sages, wrote, “Whoever does not believe in him [the Messiah], or does not await his coming, denies not only the other prophets but also the Torah and Moses, our teacher, for the Torah attests to his coming.” ' The New Jewish Encyclopedia defines the MESSIAH as “a modified form of the Hebrew word Mashiah meaning ‘anointed,’ applied in the Bible to a person appointed for special function, such as High Priest or King. Later the term Messiah came to express the belief that a Redeemer, that is a divinely appointed individual, will in the end bring salvation to the Jewish people and to the entire human race” (p.317). The Dictionary Of Jewish Lore And Legend encapsulates the term MESSIAH a bit more succinctly: “The anointed king of the House of David of Bethlehem who will be sent by God to inaugurate the final redemption in the end of days” (p.132). Acts 13:28 "And though they found no ground for putting Him to death, they asked Pilate that He be executed. (NASB95) KJV Acts 13:28 And though they found no cause of death in him, yet desired they Pilate that he should be slain. Acts 3:13,14; Matthew 27:19,22-25; Mark 15:13-15; Luke 23:4,5,14-16,21-25; John 18:38; 19:4,12-16 Acts 13 Resources - Multiple Sermons and Commentaries THE GUILT OF THE JEWS IN JERUSALEM John MacArthur comments that "Paul then answered a second question that would have arisen: If Messiah was rejected, does that nullify God's plan? Far from it, replied Paul. Isaiah 53:3 foresaw that Messiah would be "despised and forsaken of men." They hated Jesus without cause....They thus unwittingly fulfilled Psalm 69:4, "Those who hate me without a cause are more than the hairs of my head" (cf. John 15:25).(MacArthur New Testament Commentary – Acts) In Matthew 27: 25 the Jews told Pilate “His blood shall be on us and on our children!” And though they found no ground for putting Him to death- Luke gives us an excellent commentary on this passage... Then Pilate said to the chief priests and the crowds, “I find no guilt in this Man.” But they kept on insisting, saying, “He stirs up the people, teaching all over Judea, starting from Galilee even as far as this place.”....14 and said to them, “You brought this man to me as one who incites the people to rebellion, and behold, having examined Him before you, I have found no guilt in this Man regarding the charges which you make against Him. 15 “No, nor has Herod, for he sent Him back to us; and behold, nothing deserving death has been done by Him. 16 “Therefore I will punish Him and release Him.”....21 but they kept on calling out, saying, “Crucify, crucify Him!” 22 And he said to them the third time, “Why, what evil has this man done? I have found in Him no guilt demanding death; therefore I will punish Him and release Him.” 23 But they were insistent, with loud voices asking that He be crucified. And their voices began to prevail. 24 And Pilate pronounced sentence that their demand be granted. 25 And he released the man they were asking for who had been thrown into prison for insurrection and murder, but he delivered Jesus to their will. (Luke 23:4-5,14-16,21-25+) They asked Pilate that He be executed - Under the Roman rule, the Jews could not carry out the execution themselves. In their rejection, the Jews were only fulfilling biblical prophecy. In the cross reference above, the Jews "kept on calling out, saying, “Crucify, crucify Him!”" (Lk 23:21) and "they were insistent, with loud voices asking that He be crucified." (Lk 23:23+). In his second sermon Peter spoke a similar message about the Jewish rejection of Jesus But when Peter saw this, he replied to the people, “Men of Israel, why are you amazed at this, or why do you gaze at us, as if by our own power or piety we had made him walk? 13 “The God of Abraham, Isaac and Jacob, the God of our fathers, has glorified His servant Jesus, the One Whom you delivered and disowned in the presence of Pilate, when he had decided to release Him. 14 “But you disowned the Holy and Righteous One and asked for a murderer to be granted to you, 15 but put to death the Prince of life, the One Whom God raised from the dead, a fact to which we are witnesses. 16 “And on the basis of faith in His name, it is the name of Jesus which has strengthened this man whom you see and know; and the faith which comes through Him has given him this perfect health in the presence of you all. 17 “And now, brethren, I know that you acted in ignorance, just as your rulers did also. 18 “But the things which God announced beforehand by the mouth of all the prophets, that His Christ would suffer, He has thus fulfilled. (Acts 3:12-18+) Acts 13:29 "When they had carried out all that was written concerning Him, they took Him down from the cross and laid Him in a tomb. (NASB95) KJV Acts 13:29 And when they had fulfilled all that was written of him, they took him down from the tree, and laid him in a sepulchre. When they had carried out Acts 13:27; 2:23; 4:28; Luke 18:31-33; 24:44; John 19:28,30,36,37 they took Him down from the cross Matthew 27:57-60; Mark 15:45,46; Luke 23:53; John 19:38-42; 1 Corinthians 15:4 Acts 13 Resources - Multiple Sermons and Commentaries JESUS: CRUCIFIED, DEAD, AND BURIED The word crux means the most important point and is from the Latin word crux which means "cross". Indeed, Paul now comes to the most important point, the Cross, the death, the burial and the resurrection. When they had carried out - Paul alludes to fulfilled prophecy. Paul avoids the specific word crucified Him, but clearly that was what they carried out. All that was written concerning Him - Not some but all! This is further validation that Jesus is the Messiah. Paul emphasizes that every "jot and tittle" of the Messianic Prophecies dealing with Messiah's suffering were perfectly fulfilled. Numbers 23:19 emphasizes that all that was said by God in the Old Testament would be completed by God for "God is not a man, that He should lie, Nor a son of man, that He should repent; Has He said, and will He not do it? Or has He spoken, and will He not make it good? (Rhetorical - Answer - Resounding "YES!")" (cf Josh 23:14) MacArthur explains that "Among the prophecies fulfilled on the cross were that Messiah would be a reproach, one at whom the people wagged their heads (Ps. 109:25; cf. Matt. 27:39); that the crowds at the crucifixion site would stare at Him (Ps. 22:17; cf. Luke 23:35); and that His executioners would divide His clothing among themselves by lot (Ps. 22:18; cf. John 19:23-24). Psalm 69:21 predicted He would be given vinegar and gall for His thirst, Matthew 27:34 records the fulfillment of that prediction. Jesus' cry from the cross "My God, My God, why hast Thou forsaken Me?" (Matt. 27:46) was the fulfillment of Psalm 22:1, and His words "Father, into Thy hands I commit My spirit" (Luke 23:46) were foretold in Psalm 31:5. His executioners did not break any of His bones (John 19:33), just as Psalm 34:20 predicted would happen. Zechariah 12:10 foretold the piercing of His side with a spear, recorded in John 19:34." Beside those prophecies, the very fact that the Old Testament predicted that Messiah would be crucified is amazing. Crucifixion was not a Jewish form of execution, if indeed it was even known to them in Old Testament times. Yet Psalm 22:1-31 and Numbers 21:1-9 (ED: SERPENT IN THE WILDERNESS) picture such a death (cf. Jesus' words in John 3:14 "As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up;"). (Ibid) They took Him down from the cross and laid Him in a tomb - KJV is more literal = "Took Him down from the tree." They indicates more than one person which included "a rich man from Arimathea, named Joseph, who himself had also become a disciple of Jesus" (Mt 27:57-60) and "Nicodemus, who had first come to Him by night, also came, bringing a mixture of myrrh and aloes, about a hundred pounds weight. So they took the body of Jesus and bound it in linen wrappings with the spices, as is the burial custom of the Jews." (John 19:39-40) Paul's phase laid Him in a tomb is another way of saying Jesus truly died! Note that this passage at first glance is somewhat confusing because of the two uses of the pronoun they. Both refer to Jews, but the first use of they refers to the role of the Jews in Jesus' trial and crucifixion, while the second they refers to the dispensation of His body after crucifixion by different Jews (Joseph and Nicodemus as described above. Darrell Bock summarizes the two they's - "This “they,” then, includes those who rejected Jesus (Jewish leaders and Pilate) (FIRST "THEY") and those who respected Jesus (Joseph of Arimathea with Pilate’s permission), (SECOND "THEY" TO WHICH I WOULD ADD NICODEMUS) depending on the act in view." (Baker Exegetical Commentary - Acts)

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MacArthur comments: In other words, the Law and the Prophets did not show men how to achieve their own righteousness but pointed to the coming Messiah, the Savior and Son of God, who Himself would provide the righteousness that God demands of men (Jer 23:6, 1Cor 1:30). Although the full revelation of salvation through Christ was not given in the Old Testament, that had always been the way of salvation to which that testament pointed. (Romans 1-8. Chicago: Moody Press) From all things from which you could not be freed through the Law of Moses - In other words the Law of Moses could never bring justification. The Law cannot justify the sinner; it can only condemn him (Ro 3:19–20; Gal. 2:16) The Law could never set one free from bondage to sin and the penalty of sin. Only Christ can, "For Christ is the end of the law for righteousness (Christ has accomplished the whole purpose of the Law) to everyone who believes." (Ro 10:4) Gaebelein - As we have seen Peter’s preaching was addressed to the Jews and he offered forgiveness of sins to them who repent and are baptized. But Paul utters a truth for the first time, which Peter did not declare. He said: “By Him all that believe are justified from all things, from which ye could not be justified by the law of Moses.” It is justification by faith he now preaches. Ray

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MacArthur - They brought the verdict on themselves by their own choice. After centuries of waiting for Messiah, His own people rejected Him and the salvation He brought (John 1:11). They would pay a fearful price for such nationalistic pride and love of self-righteousness (ED: TEMPLE DESTRUCTION AD 70, DISPERSION, ANTI-SEMITISM THAT LED TO THE HOLOCAUST, ETC). This passage teaches the important biblical truth of human responsibility. Like all who go to hell, the unbelieving Jews at Antioch judged themselves unworthy of eternal life by their unbelief. John 3:18 reads, "He who believes in Him is not judged; he who does not believe has been judged already, because he has not believed in the name of the only begotten Son of God." People perish because they choose to reject and refuse to believe, and their choice shuts them out of eternal life. Jesus once said to the unbelieving Jews, "You are unwilling to come to Me, that you may have life" (John 5:40). Later He said, "Unless you believe that I am He, you shall die in your sins (John 8:24). Damnation is the result of rejection and unbelief, for which each faithless soul is utterly responsible. That truth of personal volition must be held in tandem with the equally biblical truth that God is absolutely sovereign in salvation and saves whomever He wills to save. The resulting antinomy (an apparent incompatibility between two undeniable truths) is beyond the ability of our finite minds to resolve. (MacArthur New Testament Commentary – Acts) J. I. Packer writes:The particular antinomy which concerns us here is the apparent opposition between divine sovereignty and human responsibility, or (putting it more biblically) between what God does as King and what He does as Judge. Scripture teaches that, as King, He orders and controls all things, human actions among them, in accordance with His own eternal purpose. Scripture also teaches that, as Judge, He holds every man responsible for the choices he makes and the courses of action he pursues. Thus, hearers of the gospel are responsible for their reaction; if they reject the good news, they are guilty of unbelief. Man without Christ is a guilty sinner, answerable to God for breaking His law. That is why he needs the gospel. When he hears the gospel, he is responsible for the decision that he makes about it. It sets before him a choice between life and death, the most momentous choice that any man can ever face... When we preach the promises and invitations of the gospel, and offer Christ to sinful men and women, it is part of our task to emphasize and re-emphasize that they are responsible to God for the way in which they react to the good news of His grace. (Evangelism and the Sovereignty of God , pages 22, 25-26) Neil explains that "“Now for the first time Dispersion Jews follow the example of their Jerusalem counterparts in rejecting Christ, and for the first time Paul publicly announces his intention of turning his back on them and concentrating on the purely Gentile mission [cf. Acts 18:5–6; 28:25–28].”" THE REJECTERS ARE REJECTED! Behold (2400)(idou) is an aorist imperative command given to arrest someone's attention "Pay attention!" These words mark the changing of the missionary movement from the Jews primarily now primarily to Gentiles. We are turning to the Gentiles - "Lo, we are turning ourselves!" The Jews rejected the Gospel offered to them, so the missionaries will now offer it to the Gentiles. Paul and Barnabas rejected the rejecters! The Jews did not reject Paul and Barnabas. What they really rejected was the Gospel and in so doing they rejected God and His gracious offer! Then notice the striking contrast for while the Jews rejected the Gospel, the Gentiles rejoiced over over the Gospel! (Acts 13:48) THOUGHT - Recall that Jesus had instructed His followers to turn away from rejecters (Lk 10:10-16). This principle still hold for us beloved. As the Spirit leads there are those to whom we are to cease sharing the Gospel after being rejected so often and so vociferously or even violently. I had an uncle who was almost like a father to me, a man I loved dearly and when I came to Christ at age 39, I began to share the Gospel with him over and over. Then one day (and 30+ years later I remember this day as if it was yesterday), my uncle's face and voice turned angry and he told me that if I ever tried to tell him again about "my Jesus," I just needed to stay away from his home. So I stopped sharing. My family continued to visit over the years, but I never mentioned the Gospel again. To this day my heart is broken over his rejection for I fear that he died and entered a Christ-less eternity (he died suddenly and no one was around). Many of you can probably identify with my story.

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MacArthur says "The narrow-minded view of salvation as an exclusively Jewish possession is even foreign to the Old Testament, which clearly taught that Messiah would be sent to the Gentiles as well (see also Isa. 42:1, 6; cf. Acts 26:22-23).There was no justification for the hostile, negative response of the Jewish people to Gentile salvation. (MacArthur New Testament Commentary – Acts) When Simeon (Lk 2:25+) saw Jesus in the Temple he quoted from the same passage (Isa 49:6) which Paul had used to affirm Christ's Messianic task of universal redemption.describing Messiah as "A LIGHT OF REVELATION TO THE GENTILES, And the glory of Your people Israel.” (Luke 2:32+). Brian Bell applies this passage - Purpose: I have set you as a light – Let’s take this personal! 3.2.1. He has called us to be “Salt” (make em thirsty); and To be “a light” (may they see the lack of darkness in your life). Reason: For salvation to the ends of the earth – Let’s take this personal!. Like an old Standard Oil slogan (made John D. Rockefeller a billionaire), “Get the Light into Every Dark Corner of the world.” [Their goal, multitudes of towns and villages lit with the kerosene oil of the West] Well we’ve gotten oil and gas into most all parts of the world…but have been a lot slower to bring them the light of the gospel! (Sermon) Acts 13:48 When the Gentiles heard this, they began rejoicing and glorifying the word of the Lord; and as many as had been appointed to eternal life believed. KJV Acts 13:48 And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed. they began rejoicing Acts 13:42; 2:41; 8:8; 15:31; Luke 2:10-11; Romans 15:9-12 glorifying the word of the Lord Ps 138:2; 2 Thessalonians 3:1 and as many Acts 2:47; John 10:16,26,27; 11:52; Romans 8:30; 11:7; Ephesians 1:19; 2:5-10; 2 Thessalonians 2:13,14 appointed to eternal life believed Acts 15:2; 20:13; 22:10; 28:23; Matthew 28:16; Luke 7:8; Romans 13:1; 1 Corinthians 16:15 Acts 13 Resources - Multiple Sermons and Commentaries JOY OVER THE PROMISE OF SALVATION When the Gentiles heard this - Heard what? Paul's quote from Isaiah 49:6! The way of salvation would be presented to them. They would be saved! Is there any greater cause for joy in the entire world? I think not!