Atos 13
Marvin Vincent · Citado em PreceptAustin
Atos 13
Vincent says kataggello means ""to proclaim with authority, as commissioned to spread the tidings throughout, down among (ED: cf prefix "kata") those that hear them, with the included idea of celebrating or commending." Webster adds that our English "proclaim" (from pro = before + clamare = to cry out) means to "declare publicly, typically insistently... in either speech or writing... and implies declaring clearly, forcefully, and authoritatively." (Merriam-Webster's Collegiate Dictionary) It is not surprising that most of the uses of Kataggello are in Acts and the remainder in letters by Paul - Acts 3:24; Acts 4:2; Acts 13:5; Acts 13:38; Acts 15:36; Acts 16:17; Acts 16:21; Acts 17:3; Acts 17:13; Acts 17:23; Acts 26:23; Rom. 1:8; 1 Co. 2:1; 1 Co. 9:14; 1 Co. 11:26; Phil. 1:17; Phil. 1:18; Col. 1:28. If you have time, take a moment and observe these 18 NT uses of kataggello noting specifically what was proclaimed (e.g, in Acts 4:2 they were "proclaiming in Jesus the resurrection from the dead." You will discover that there proclamation was very focused and so too should ours be today!) The Word of God - That is, the Gospel. It is interesting that Luke does not describe the effects of the Gospel in Salamis. We will find out in Heaven! Gangel adds that "Assuming Christians were already there, however, this was not a pioneer effort. The focus could well have been upon confirming Cypriot Jews already committed to Christ." And they also had John as their helper - John Mark was from Jerusalem (Acts 12:12) and had accompanied Barnabas (John Mark's cousin Col 4:10) and Saul when they returned to Antioch from Jerusalem (Acts 12:25+) after delivering the support from the church at Antioch (cf Acts 11:28, 29, 30+)
Atos 13
Vincent on rhadiourgias - Only here in New Testament. Originally, ease or facility in doing; hence readiness in turning the hand to anything, bad or good; and so recklessness, unscrupulousness, wickedness. A kindred word (ῥᾳδιούργημα, lewdness, Rev., villany) occurs at ch. 18:14. You son of the devil - He is a good illustration of the parable of the tares for God sowed the good seed (thru Paul and Barnabas) and Satan sowed the bad seed. Son of... means Elymas was acting like the devil and undoubtedly controlled by either him or his henchmen. His name was a lie, a sham, a ruse, a counterfeit - The "Son of Jesus," "son of salvation" was actually a "son of the devil!" To call someone "son of..." was a Hebrew idiomatic way of saying that person had the characteristics of the one they were associated, in this case the devil (cf Mt 13:38 = " the sons of the kingdom; and the tares are the sons of the evil one;," Acts 3:25 "son of the prophets," and Acts 4:36 "son of encouragement.") Polhill adds on son of the devil "No one familiar with Aramaic (as Elymas probably would have been) could have missed the pun. His name, Bar-Jesus (in Aramaic Bar-Jeshua), meant etymologically son of the Savior. He was no son of the Savior; quite the opposite, he was son of the devil." (NAC) Devil (1228)(diabolos from diá = through, between + ballo = to cast, throw) means a false accuser, slanderer (one who utters false charges or misrepresentations which defame and damage another’s reputation), backbiting (malicious comment about one not present), one given to malicious gossip or a calumniator (one who utters maliciously false statements, charges, or imputations about, this term imputes malice to the speaker and falsity to the assertions). Notice how the root words (diá = through + bállō = throw) picture what the devil does. He constantly throws between seeking to divide whether it be between a husband and wife, a child and parent, a church, etc. Resist his divisive, condemnatory accusations firm in your faith.
Atos 13
Vincent on mist - Only here in New Testament. The word is used by medical writers as a name for a disease of the eyes. The mention of the successive stages, first dimness, then total darkness, are characteristic of the physician. “The first miracle which Paul performed was the infliction of a judgment; and that judgment the same which befell himself when arrested on his way to Damascus” (Gloag). Darkness (4655)(skotos from skia = shadow thrown by an object. Skia it can assume the meaning of skotos and indicate the sphere of darkness) is literally that sphere in which light is absent. It is interesting that skotos in Acts 13:11 describes what happened to this "son of the devil" and the same word is used figuratively in Acts 26:18 to describe the effect of the Gospel "to open their eyes so that they may turn from darkness (skotos) to light and from the dominion of Satan to God." Luke's uses of skotos - Lk. 1:79; Lk. 11:35; Lk. 22:53; Lk. 23:44; Acts 2:20; Acts 13:11; Acts 26:18; And he went about seeking those who would lead him by the hand - Interesting and ironic to see the one seeking (zeteo in Acts 13:8) to lead others from light into darkness is now in the literal darkness of blindness seeking for someone to lead him! The verb form of "lead him by the hand" (cheiragogos) was used in Acts 9:8 = "Saul got up from the ground, and though his eyes were open, he could see nothing; and leading him by the hand (cheiragōgeō), they brought him into Damascus." All Luke's uses of zeteo - Lk. 2:48; Lk. 2:49; Lk. 5:18; Lk. 6:19; Lk. 9:9; Lk. 11:9; Lk. 11:10; Lk. 11:16; Lk. 11:24; Lk. 11:29; Lk. 12:29; Lk. 12:31; Lk. 13:6; Lk. 13:7; Lk. 13:24; Lk. 15:8; Lk. 17:33; Lk. 19:3; Lk. 19:10; Lk. 19:47; Lk. 20:19; Lk. 22:2; Lk. 22:6; Lk. 24:5;Acts 9:11; Acts 10:19; Acts 10:21; Acts 13:8; Acts 13:11; Acts 16:10; Acts 17:5; Acts 17:27; Acts 21:31; Acts 27:30 Moody Bible Commentary has an interesting note - The blinding of Elymas and the conversion of Sergius Paulus demonstrated the beginnings of the change that would happen in the early church—Israel would more and more reject the gospel, while Gentiles would be increasingly receptive. Paul noted later in Romans 11 that the Jewish people were hardened by God to allow time for the gospel to be taken to the Gentile world, and the Gentiles would be the ones more inclined initially to embrace Messiah Jesus (cf. the comments on Romans 11:11-24+). Paul's experience at Paphos foreshadowed what he would experience throughout his life in ministry to Jews and Gentiles. His gospel message would largely be rejected by Jews but accepted by Gentiles. From a theological perspective this event provided the historical background for Paul's discussion of Jewish unbelief in Romans 9-11. There Paul answered the question about Gentile responsiveness to the gospel and Jewish unbelief. Did it mean that God's plan of redemption for the Jewish people had failed? The answer is an emphatic, "No!" Rather, Paul explained, Jewish unbelief opened the door of faith to the Gentiles. Nevertheless, the temporary blinding of Elymas cannot be cited to support the teaching that the church has replaced Israel in God's program. Acts 13:12 Then the proconsul believed when he saw what had happened, being amazed at the teaching of the Lord. (NASB95) KJV Acts 13:12 Then the deputy, when he saw what was done, believed, being astonished at the doctrine of the Lord. Then the proconsul believed Acts 13:7; 28:7 when he saw what had happened Acts 19:7; Matthew 27:54; Luke 7:16 being amazed at the teaching of the Lord Acts 6:10; Matthew 7:28,29; Luke 4:22; John 7:46; 2 Corinthians 10:4,5 Acts 13 Resources - Multiple Sermons and Commentaries ONE MAN'S EYES CLOSED ANOTHER'S OPENED The blindness of one became light for another! Then (5119)(tote) is an expression of time. When then is used (as determined by the context) to be an expression of time or "time phrase", it usually indicates sequence and thus marks that which is next in order of time, soon after that, following next after in order of position, narration or enumeration The proconsul believed when he saw what had happened - Notice what the proconsul believed was the Gospel which Luke had earlier referred to as the Word of God (Acts 13:7) and the faith (Acts 13:8). The supernatural blinding of Elymas was merely confirmation. In these early days of the spread of the Gospel, God often used miracles to confirm the authenticity of His messengers and His message. The miracles themselves were not intended to save, because one can be saved only by the Word of God, not by the miraculous works of God (albeit every individual salvation is an incredible miracle performed by God's Spirit in the hearts of sinners). What Sergius witnessed was a confrontation of light and darkness, of two invisible kingdoms clashing, with the kingdom of light defeating the kingdom of darkness. Miracles never saved anyone! Only the Gospel saves men. God may use miracles to gain their attention and interest, but it is the "seed" of the Gospel ("the Word [logos] of God" in Lk 8:11+) which bears fruit when it contacts the soil of the good heart (Lk 8:15+). Tony Merida writes that "In adversity we have the opportunity to advertise the power of the gospel. When some people see Christians standing firm in the face of demonic opposition, it affects them! We show the world the worth of Christ when we follow Jesus in the face of conflict. You’re not alone when you face opposition for making the gospel known! The Lord of heaven and earth is with you and for you (Mt 28:16-20). It’s important you don’t assume you’re in the wrong place when you face opposition. In fact, it may indicate that you’re exactly where you should be! In this case the Spirit led the missionaries into a war zone, much like the Spirit led Jesus into the wilderness to be tempted by the devil (Luke 4:1). This passage, like others in Acts, helps us understand opposition....Let this conversion story encourage you as you seek to make the gospel known to unbelievers. Some people will repent and turn to Christ when a bold witness makes the good news clear to them. God is at work in the world, bringing all sorts of people to faith in Christ through the witness of faithful missionaries! Your Sergius Paulus is waiting!" Proconsul (KJV = "deputy")(446)(anthupatos from anti = instead of + hupatos = highest, supreme, consul) literally means instead of a consul. A proconsul was a governor of a senatorial province in the Roman Empire. The Greeks used to word consul because after the expulsion of the kings, the consuls had the supreme or highest authority in the Roman government. "A proconsul, a person sent as governor into a Roman province with consular power which was very intensive. Augustus, at the beginning of his reign, divided the provinces into two parts; one of which he gave wholly over to the people, and the other which he reserved for himself. After this, the governors who were sent into the first division bore the name of proconsuls though they were denied the whole military power, and so fell short of the old proconsuls." (Complete Word Study Dictionary) Wikipedia on proconsul - Latin word prōconsul is a shortened form of prō consule, meaning "(one acting) for the consul."[2] It appears on inscriptions beginning in 135 BC. A proconsul was an official of ancient Rome who acted on behalf of a consul. A proconsul was typically a former consul. Hastings Dictionary on proconsul - Down to the time of Augustus this word had not become one, but was still two words-pro consule, ‘in place of a consul.’ It signified a man with the rank and insignia of a consul, whether he had already held the office or not. In practice the title was conferred on certain governors of provinces, and only the Emperor possessed the power belonging to this office within the walls of the city of Rome. Nothing need here be said of such governors during the Republican period. By the arrangements of January, 27 b.c., all the provinces of the Roman Empire (see Province) were divided between the Senate and the Emperor Augustus. In conformity with his desire to keep all the real power in his own hands, while the semblance was left in the hands of the Senate, the governors of Imperial provinces were given humble titles such as legati Augusti pro praetore, etc., whatever had been their career, but all governors of senatorial provinces were called proconsules. The senatorial provinces were divided into two grades-the higher grade, open only to ex-consuls, comprising Asia and Africa; and the lower, open to ex-praetors, comprising all the other senatorial provinces. The governors of Asia and Africa were provided with three legati each. In the NT only three proconsuls are referred to-the proconsul of Cyprus, Sergius Paulus (Acts 13:7 ff.), the proconsul of Achaia, Gallio (Acts 18:12), and the proconsul of Asia (Acts 19:38, the plural is generalizing, and does not imply more than one at a time). Vine on proconsul - "a consul, one acting in place of a consul, a proconsul, the governor of a senatorial province" (i.e., one which had no standing army). The "proconsuls" were of two classes, (a) exconsuls, the rulers of the provinces of Asia and Africa, who were therefore "proconsuls" (b) those who were ex-pretors or "proconsuls" of other senatorial provinces (a pretor being virtually the same as a consul). To the former belonged the "proconsuls" at Ephesus, Acts 19:38 (AV, "deputies"); to the latter, Sergius Paulus in Cyprus, Acts 13:7, 8, 12, and Gallio at Corinth, Acts 18:12. In the NT times Egypt was governed by a prefect. Provinces in which a standing army was kept were governed by an imperial legate (e.g., Quirinius in Syria, Luke 2:2) (Vine's Expository Dictionary of Old Testament and New Testament Words) Anthupatos - 5x in the NT - Acts 13:7; Acts 13:8; Acts 13:12; Acts 18:12 = the proconsul Gallio; Acts 19:38 = related to the riot in Ephesus proconsuls were available to hear the case Believed (4100)(pisteuo from pistis) means that Sergius considered the teaching to be true and therefore worthy of his trust. Sergius had a firm conviction as to the goodness, efficacy, or ability of the Gospel to save him from the guttermost to the uttermost! The fate of Sergius Paulus is in contrast to the fate of Simon who practiced magic in Samaria (Acts 8:9,10+). In Acts 8:13 Luke records "Even Simon himself believed (pisteuo); and after being baptized, he continued on with Philip, and as he observed signs and great miracles taking place, he was constantly amazed." After Peter had come down from Jerusalem, and laid hands on the believers in Samaria they were receiving the Holy Spirit (Acts 8:17+). Simon the magician who had "believed" offered the apostles money to receive the same gift (the Spirit) (Acts 8:18, 19+). Peter responded by telling Simon "you have no part or portion in this matter for you heart is not right before God. Therefore repent of this wickedness of yours, and pray the Lord that, if possible, the intention of your heart may be forgiven you." (Acts 8:21-22+) In summary, while Simon had made a profession, his subsequent actions proved (to Peter) that he was not genuinely born again. Luke makes no statement regarding Sergius Paulus' subsequent behavior and thus all available evidence points to the authenticity of his conversion to Christ. Keep in mind that pisteuo is used some 241 times in the NT but, as the preceding paragraph discusses, not every use of this verb speaks of genuine faith that will save a person's soul. In other words, in some contexts (such as here in Acts 13:12) pisteuo refers to a "heart belief" (saving faith, genuine belief that leads to salvation) or to merely an intellectual belief (mental assent, "head" knowledge). For example, pisteuo is used by James in his important discussion of the relationship of faith and works (James 2:14+) writing to the person who claims he has faith (or who makes a profession of faith) "You believe (pisteuo) that God is one. You do well; the demons also believe (pisteuo), and shudder." (James 2:19+). In this passage, James explains that not all believing is associated with salvation. The believing he is describing in this passage is a mental or intellectual belief not associated with a change in one's heart as shown by lack of a change in one's behavior or actions. Belief that brings about the new birth denotes more than a "demonic" like, intellectual assent to a set of facts or truths. The demons believe but they are clearly not saved. Genuine belief definitely involves an intellectual assent, but it also includes an act of one's heart and will. The respected Greek lexicon author W E Vine summarizes the belief that saves one's soul as having 3 general components... (1) a firm conviction which produces full acknowledgment of God's revelation of Truth - (Contrast 2Th 2:11 -"in order that they all may be judged who did not believe [pisteuo] the truth, but took pleasure in wickedness.") (2) a personal surrender to the Truth (Jn 1:12 "But as many as received Him, to them He gave the right to become children of God, even to those who believe [pisteuo] in His name") (3) a conduct inspired by and consistent with that surrender (See the relationship of faith and obedience - obedience of faith or What is the relationship of faith, works, and security in salvation?) As the reformers said faith alone saves, but the faith that genuinely saves is not alone. This pagan proconsul's belief was genuine saving faith in the Word of God, the teaching he heard. All of Luke's uses of pisteuo in Acts - Acts 2:44; Acts 4:4; Acts 4:32; Acts 5:14; Acts 8:12; Acts 8:13; Acts 8:37; Acts 9:26; Acts 9:42; Acts 10:43; Acts 11:17; Acts 11:21; Acts 13:12; Acts 13:39; Acts 13:41; Acts 13:48; Acts 14:1; Acts 14:23; Acts 15:5; Acts 15:7; Acts 15:11; Acts 16:31; Acts 16:34; Acts 17:12; Acts 17:34; Acts 18:8; Acts 18:27; Acts 19:2; Acts 19:4; Acts 19:18; Acts 21:20; Acts 21:25; Acts 22:19; Acts 24:14; Acts 26:27 Being amazed at the teaching of the Lord - Being amazed is in the present tense indicating Sergius Paulus continued to be amazed, in a virtual state of amazement! But notice what was most amazing to him, not the miracle but the teaching. As alluded to above, this description emphasizes that it was the Gospel not the miracle that Sergius believed. Indeed, the Gospel is "amazing" and too often we lose sight of that fact. In many churches today, the audience is more amazed at the supposed miracles (healing, etc), then they are at the supernatural Word of God! Of course, not all will be amazed by the teaching of the Lord as Paul explains in his second letter to the saints at Corinth writing "For we are a fragrance of Christ to God among those who are being saved and among those who are perishing; to the one an aroma from death to death, to the other an aroma from life to life. And who is adequate for these things?" (2 Cor 2:15-16, cf 2 Cor 3:5-6) And notice the reaction of many of the Jews to the Gospel when Paul and Barnabas "spoke out boldly" in Pisidian Antioch (Acts 13:45-47+) Being amazed (1605)(ekplesso from ek = out + plesso = strike) means literally strike out, expel by a blow, drive out or away. Figuratively as in this passage ekplesso means to drive out of one's senses by a sudden shock or strong feeling, or "to be exceedingly struck in mind". It means to cause to be filled with amazement to the point of being overwhelmed (struck out of one's senses). It encompasses the ideas of wonder, astonishment or amazement. Ekplesso expresses a stunned amazement that leaves the subject unable to fully grasp what is happening. While Sergius may not have been able to fully grasp the supernatural blinding, he was able to grasp the supernatural teaching of the Gospel. THOUGHT - Do we really grasp the truth that the Gospel we have believed and are now privileged to proclaim is absolutely supernatural (dunamis = The Gospel has INHERENT power! cf Ro 1:16+)? We need to lay hold of that truth, for it will fortify us when we encounter spiritual resistance from the kingdom of darkness (and we will encounter it if we speak forth the Gospel!) The teaching of the Lord - Not the "teaching of Paul" but the "teaching of the Lord." When we preach or teach, we need to make sure it is "of the Lord," and not "of us." (remember Jn 15:5!) In context, this teaching of the Lord is the Gospel, also called in this section, the Word of God and the faith (Acts 13:7, 8). Teaching (instruction) (1322)(didache from didasko = to give instruction in a formal or informal setting with the highest possible development of the pupil as the goal; English = didactic = intended to teach, particularly in having moral instruction as an ulterior motive) is a noun which describes the activity of teaching (instruction). Didache or "the teaching" was that instruction which elucidated the meaning of the facts which were proclaimed. The idea of didache then is to impart knowledge to or instruct someone, in this case instructing Sergius Paulus on the truth of the Gospel and the fact that the Gospel must be genuinely believed in order to result in salvation of one's soul. Teaching communicated to Sergius the knowledge that which heretofore he had been ignorant (cf Acts 13:7). Lord (master, owner)(2962)(kurios from kuros = might or power, related to kuroo = to give authority) means the possessor, owner, master, the supreme one, the one who is sovereign. This teaching is the teaching of the Lord Jesus and thus possesses absolute authority and uncontested power (the word of the power of darkness cannot match the power of the word of the Lord). Kurios also speaks of the one to whom a person or thing belonged, over which he has the power of deciding, the one who is the master or disposer of a thing (Mk 7:28) Herbert Lockyer on Paul's first miracle in Acts - The display of such power was not an act of Paul, but of God. This first miracle of his—one of judgment—corresponds to the first public miracle of Peter which was also a judgment-miracle (Acts 5:5, 10). Gloag, quoted by Vincent, says that, "The first miracle which Paul performed was the in-fliction of a judgment; and that judgment the same which befell himself when arrested on his way to Damascus." Because of His almightiness, God can instantly open blind eyes (John 9:32) and just as instantly can blind seeing eyes. Grace was mingled with judgment, for the sudden blindness was "for a season," suggesting that it was designed to be remedial and not simply retributive. God was desirous of delivering Elymas from "the blackness of darkness for ever" (Jude 11, 13). That opportunity was to be his to repent so that he could "recover himself out of the snare of the devil." (2 Ti 2:25-26) Luke, with the precision of the trained physician, adds the touch that Elymas sought the help of others "to lead him by the hand."
Atos 13
Vincent on anago - The verb literally means to lead up; hence to lead up to the high sea, or take to sea; put to sea. It is the word used of Jesus’ being led up into the wilderness and the mount of temptation (Matt. 4:1; Luke 2:22); also of bringing up a sacrifice to an idol-altar (Acts 7:41). Often in Acts in the accounts of Paul’s voyages. But - A sad term of contrast. As noted in the discussion of terms of contrast like but, yet, on the other hand, etc, they often mark a "change of direction" and in this case the but marks a literal change of direction for John Mark. John left them and returned to Jerusalem - Luke does not say why John Mark left the missionary team and all explanations in the commentaries are merely speculation. We can say that whatever the reason, it clearly disappointed Saul for he "had deserted them in Pamphylia" (Acts 15:38+) who did not want to take him along again on his Second Missionary Journey which resulted in a disagreement with Barnabas and a splitting up of the team, Barnabas taking his cousin John Mark and Paul choosing Silas (Acts 15:36-40+). Notice John Mark did not return to Antioch but to Jerusalem which was where his mother Mary lived (cf Acts 12:12+). This is not the last we hear of John Mark and in his very last letter Paul mentions him in a positive description, writing from prison in Rome "Only Luke is with me. Pick up Mark and bring him with you, for he is useful to me for service." (2 Timothy 4:11) Steven Ger - Whatever the reason for John Mark's premature departure, we will later learn that Paul considered it invalid and an unacceptable abandonment of their mission (Acts 15:36-39). Warren