Acts 13:14

Perga in Pamphylia was a noted place, especially for a temple there erected to the goddess Diana, yet nothing at all is related of what Paul and Barnabas did there, only that thither they came (Act 13:13), and thence they departed, Act 13:14. But the history of the apostles' travels, as that of Christ's, passes by many things worthy to have been recorded, because, if all had been written, the world could not have contained the books. But the next place we find them in is another Antioch, said to be in Pisidia, to distinguish it from that Antioch in Syria from which they were sent out. Pisidia was a province of the Lesser Asia, bordering upon Pamphylia; this Antioch, it is likely, was the metropolis of it. Abundance of Jews lived there, and to them the gospel was to be first preached; and Paul's sermon to them is what we have in these verses, which, it is likely, is the substance of what was preached by the apostles generally to the Jews in all places; for in dealing with them the proper way was to show them how the New Testament, which they would have them to receive, exactly agreed with the Old Testament, which they not only received, but were zealous for. We have here,

I. The appearance which Paul and Barnabas made in a religious assembly of the Jews at Antioch, Act 13:14. Though they had lately had such good success with a Roman deputy, yet, when they came to Antioch, they did not enquire for the chief magistrate, nor make their court to him, but they applied to the Jews, which is a further proof of their good affection to them and their desire of their welfare. 1. They observed their time of worship, on the sabbath day, the Jewish sabbath. The first day of the week they observed among themselves as a Christian sabbath; but, if they will meet the Jews, it must be on the seventh-day sabbath, which therefore, upon such occasions, they did as yet sometimes observe. For, though it was by the death of Christ that the ceremonial law died, yet it was in the ruins of Jerusalem that it was to be buried; and therefore, though the morality of the fourth commandment was entirely transferred to the Christian sabbath, yet it was not incongruous to join with the Jews in their sabbath sanctification. 2. They met them in their place of worship, in the synagogue. Note, Sabbath days should be kept holy in solemn assemblies; they are instituted chiefly for public worship. The sabbath day is a holy convocation, and for that reason no servile work must be done therein. Paul and Barnabas were strangers; but, wherever we come, we must enquire out God's faithful worshippers, and join with them (as these apostles here did), as those that desire to keep up a communion with all saints; though they were strangers, yet they were admitted into the synagogue, and to sit down there. Care should be taken in places of public worship that strangers be accommodated, even the poorest; for, of those of whom we know nothing else, we know this, that they have precious souls, for which our charity binds us to be concerned.

II. The invitation given them to preach. 1. The usual service of the synagogue was performed (Act 13:15): The law and the prophets were read, a portion of each, the lessons for the day. Note, When we come together to worship God, we must do it not only by prayer and praise, but by the reading and hearing of the word of God; hereby we give him the glory due to his name, as our Lord and Lawgiver. 2. When that was done, they were asked by the rulers of the synagogue to give them a sermon (Act 13:15): They sent a messenger to them with the respectful message, Men and brethren, if you have any word of exhortation for the people, say on. It is probable that the rulers of the synagogue had met with them, and been in private conversation with them before; and, if they had not an affection to the gospel, yet they had at least the curiosity to hear Paul preach; and therefore not only gave him permission, but begged the favour of him that he would speak a word of exhortation to the people. Note, (1.) The bare reading of the scriptures in the public assemblies is not sufficient, but they should be expounded, and the people exhorted out of them. This is spreading the net, and assisting people in doing that which is necessary to the making of the word profitable to them - that is, the applying of it to themselves. (2.) Those that preside, and have power, in public assemblies, should provide for a word of exhortation to the people, whenever they come together. (3.) Sometimes a word of exhortation from a strange minister may be of great use to the people, provided he be well approved. It is likely Paul did often preach in the synagogue, when he was not thus invited to it by the rulers of the synagogues; for he often preached with much contention, Th1 2:2. But these were more noble, more generous, than the rulers of the synagogues generally were.

III. The sermon Paul preached in the synagogue of the Jews, at the invitation of the rulers of the synagogue. He gladly embraced the opportunity given him to preach Christ to his countrymen the Jews. He did not object to them that he was a stranger, and that it was none of his business; nor object to himself, that he might get ill-will by preaching Christ among the Jews; but stood up, as one prepared and determined to speak, and beckoned with his hand, to excite and prepare them to hear. He waved his hand as an orator, not only desiring silence and attention, but endeavouring to move affection, and to show himself in earnest. Perhaps, upon the moving of them to give an exhortation to the people, there were those in the synagogue that were ready to mutiny against the rulers, and opposed the toleration of Paul's preaching, and that occasioned some tumult and commotion, which Paul endeavoured to quiet by that decent motion of his hand; as also by his modest desire of a patient impartial hearing: "Men of Israel, that are Jews by birth, and you that fear God, that are proselyted to the Jewish religion, give audience; let me beg your attention a little, for I have something to say to you which concerns your everlasting peace, and would not say it in vain." Now this excellent sermon is recorded, to show that those who preached the gospel to the Gentiles did it not till they had first used their utmost endeavours with the Jews, to persuade them to come in and take the benefit of it; and that they had no prejudice at all against the Jewish nation, nor any desire that they should perish, but rather that they should turn and live. Every thing is touched in this sermon that might be proper either to convince the judgment or insinuate into the affections of the Jews, to prevail with them to receive and embrace Christ as the promised Messiah.

1. He owns them to be God's favourite people, whom he had taken into special relation to himself, and for whom he had done great things. Probably the Jews of the dispersion, that lived in other countries, being more in danger of mingling with the nations, were more jealous of their peculiarity than those that lived in their own land were; and therefore Paul is here very careful to take notice of it, to their honour.

(1.) That the God of the whole earth was, in a particular manner, the God of this people Israel, a God in covenant with them, and that he had given them a revelation of his mind and will, such as he had not given to any other nation or people; so that hereby they were distinguished fRom. and dignified above, all their neighbours, having peculiar precepts to be governed by, and peculiar promises to depend upon.

(2.) That he had chosen their fathers to be his friends: Abraham was called the friend of God; to be his prophets, by whom he would reveal his mind to his church, and to be the trustees of his covenant with the church. He puts them in mind of this, to let them know that the reason why God favoured them, though undeserving, and ill deserving, was because he would adhere to the choice he had made of their fathers, Deu 7:7, Deu 7:8. They were beloved purely for the fathers' sakes, Rom 11:28.

(3.) That he had exalted that people, and put a great deal of honour upon them, had advanced them into a people, and raised them from nothing, when they dwelt as strangers in the land of Egypt, and had nothing in them to recommend them to the divine favour. They ought to remember this, and to infer hence that God was no debtor to them; for it was ex mero motu - out of his mere good pleasure, and not upon a valuable consideration, that they had the grant of the divine favour; and therefore it was revocable at pleasure; and God did them no wrong if he at length plucked up the hedge of their peculiarity. But they were debtors to him, and obliged to receive such further discoveries as he should make to his church.

(4.) That he had with a high hand brought them out of Egypt, where they were not only strangers, but captives, had delivered them at the expense of a great many miracles, both of mercy to them and judgment on their oppressors (signs and wonders, Deu 4:34), and at the expense of a great many lives, all the first-born of Egypt, Pharaoh, and all his host, in the Red Sea; I gave Egypt for thy ransom, gave men for thee. Isa 43:3, Isa 43:4.

(5.) That he had suffered their manners forty years in the wilderness, Act 13:18, Etropophorēsen. Some think it should be read, etrophophorēsen - he educated them, because this is the word the Septuagint use concerning the fatherly care God took of that people, Deu 1:31. Both may be included; for, [1.] God made a great deal of provision for them for forty years in the wilderness: miracles were their daily bread, and kept them from starving: They lacked not any thing. [2.] He exercised a great deal of patience with them. They were a provoking, murmuring, unbelieving people; and yet he bore with them, did not deal with them as they deserved, but suffered his anger many a time to be turned away by the prayer and intercession of Moses. So many years as we have each of us lived in this world, we must own that God has thus been as a tender father to us, has supplied our wants, has fed us all our life long unto this day, has been indulgent to us, a God of pardons (as he was to Israel, Neh 9:17), and not extreme to mark what we have done amiss; we have tried his patience, and yet not tired it. Let not the Jews insist too much upon the privileges of their peculiarity, for they have forfeited them a thousand times.

(6.) That he had put them in possession of the land of Canaan (Act 13:19): When he had destroyed seven nations in the land of Canaan, that were doomed to be rooted out to make room for them, he divided their land to them by lot, and put them in possession of it. This was a signal favour of God to them, and he owns that hereby a great honour was put upon them, from which he would not in the least derogate.

(7.) That he had raised up men, inspirited from heaven, to deliver them out of the hands of those that invaded their rights, and oppressed them after their settlement in Canaan, Act 13:20, Act 13:21. [1.] He gave them judges, men qualified for public service, and, by an immediate impulse upon their spirits, called to it, pro re nata - as the occasion required. Though they were a provoking people, and were never in servitude but their sin brought them to it, yet upon their petition a deliverer was raised up. The critics find some difficulty in computing these four hundred and fifty years. From the deliverance out of Egypt to David's expulsion of the Jebusites from the stronghold of Zion, which completed the casting out of the heathen nations, was four hundred and fifty years; and most of that time they were under judges. Others thus: The government of the judges, from the death of Joshua to the death of Eli, was just three hundred and thirty-nine years, but it is said to be [ōs] as it were four hundred and fifty years, because the years of their servitude to the several nations that oppressed them, though really they were included in the years of the judges, are yet mentioned in the history as if they had been distinct from them. Now these, all put together, make one hundred and eleven years, which added to the three hundred and thirty nine, make them four hundred and fifty; as so many, though not really so many. [2.] He governed them by a prophet, Samuel, a man divinely inspired to preside in their affairs. [3.] He afterwards at their request set a king over them (Act 13:21), Saul, the son of Cis. Samuel's government and his lasted forty years, which was a kind of transition from the theocracy to the kingly government. [4.] At last, he made David their king, Act 13:22. When God had removed Saul, for his mal-administration, he raised up unto them David to be their king, and made a covenant of royalty with him, and with his seed. When he had removed one king, he did not leave them as sheep without a shepherd, but soon raised up another, raised him up from a mean and low estate, raised him up on high, Sa2 23:1. He quotes the testimony God gave concerning him, First, That his choice was divine: I have found David, Psa 89:20. God himself pitched upon him. Finding implies seeking; as if God had ransacked all the families of Israel to find a man fit for his purpose, and this was he. Secondly, That his character was divine: A man after my own heart, such a one as I would have, one on whom the image of God is stamped, and therefore one in whom God is well pleased and whom he approves. This character was given of him before he was first anointed, Sa1 13:14. The Lord hath sought out a man after his own heart, such a one as he would have. Thirdly, That his conduct was divine, and under divine direction: He shall fulfil all my will. He shall desire and endeavour to do the will of God, and shall be enabled to do it, and employed in the doing of it, and go through with it. Now all this seems to show not only the special favour of God to the people of Israel (with the acknowledgment of which the apostle is very willing to oblige them) but the further favours of another nature which he designed them, and which were now, by the preaching of the gospel, offered to them. Their deliverance out of Egypt, and settlement in Canaan, were types and figures of good things to come. The changes of their government showed that it made nothing perfect, and therefore must give way to the spiritual kingdom of the Messiah, which was now in the setting up, and which, if they would admit it and submit to it, would be the glory of their people Israel; and therefore they needed not conceive any jealousy at all of the preaching of the gospel, as if it tended in the least to damage the true excellences of the Jewish church.

2. He gives them a full account of our Lord Jesus, passing from David to the Son of David, and shows that this Jesus is his promised Seed (Act 13:23): Of this man's seed, from that root of Jesse, from that man after God's own heart, hath God, according to his promise, raised unto Israel a Saviour - Jesus, who carries salvation in his name.

(1.) How welcome should the preaching of the gospel of Christ be to the Jews, and how should they embrace it, as well worthy of all acceptation, when it brought them the tidings, [1.] Of a Saviour, to deliver them out of the hands of their enemies, as the judges of old, who were therefore called saviours; but this a Saviour to do that for them which, it appears by the history, those could not do - to save them from their sins, their worst enemies. [2.] A Saviour of God's raising up, that has his commission from heaven. [3.] Raised up to be a Saviour unto Israel, to them in the first place: He was sent to bless them; so far was the gospel from designing the gathering of them. [4.] Raised up of the seed of David, that ancient royal family, which the people of Israel gloried so much in, and which at this time, to the great disgrace of the whole nation, was buried in obscurity. It ought to be a great satisfaction to them that God had raised up this horn of salvation for them in the house of his servant David, Luk 1:69. [5.] Raised up according to his promise, the promise to David (Psa 132:11), the promise to the Old Testament church in the latter times of it: I will raise unto David a righteous branch, Jer 23:5. This promise was it to which the twelve tribes hoped to come (Act 26:7); why then should they entertain it so coldly, now that it was brought to them? Now,

(2.) Concerning this Jesus, he tells them,

[1.] That John the Baptist was his harbinger and forerunner, that great man whom all acknowledged to be a prophet. Let them not say that the Messiah's coming was a surprise upon them, and that this might excuse them if they took time to consider whether they should entertain him or no; for they had sufficient warning by John, who preached before his coming, Act 13:24. Two things he did - First, He made way for his entrance, by preaching the baptism of repentance, not to a few select disciples, but to all the people of Israel. He showed them their sins, warned them of the wrath to come, called them to repentance, and to bring forth fruits meet for repentance, and bound those to this who were willing to be bound by the solemn rite or sign of baptism; and by this he made ready a people prepared for the Lord Jesus, to whom his grace would be acceptable when they were thus brought to know themselves. Secondly, He gave notice of his approach (Act 13:25): As he fulfilled his course, when he was going on vigorously in his work, and had had wonderful success in it, and an established interest: "Now," saith he to those that attended his ministry, "Whom think you that I am? What notions have you of me, what expectations from me? You may be thinking that I am the Messiah, whom you expect; but you are mistaken, I am not he (see Joh 1:20), but he is at the door; behold, there cometh one immediately after me, who will so far exceed me upon all accounts, that I am not worthy to be employed in the meanest office about him, no, not to help him on and off with his shoes - whose shoes of his feet I am not worthy to loose, and you may guess who that must be."

[2.] That the rulers and people of the Jews, who should have welcomed him, and been his willing, forward, faithful subjects, were his persecutors and murderers. When the apostles preach Christ as the Saviour, they are so far from concealing his ignominious death, and drawing a veil over it, that they always preach Christ crucified, yea, and (though this added much to the reproach of his sufferings) crucified by his own people, by those that dwelt in Jerusalem, the holy city - the royal city, and their rulers, Act 13:27. First, Their sin was that though they found no cause of death in him, could not prove him, no, nor had any colour to suspect him, guilty of any crime (the judge himself that tried him, when he had heard all they could say against him, declared he found no fault with him), yet they desired Pilate that he might be slain (Act 13:28), and presented their address against Christ with such fury and outrage that they compelled Pilate to crucify him, not only contrary to his inclination, but contrary to his conscience; they condemned him to so great a death, though they could not convict him of the least sin. Paul cannot charge this upon his hearers, as Peter did (Act 2:23): You have with wicked hands crucified and slain him; for these, though Jews, were far enough off; but he charges it upon the Jews at Jerusalem and the rulers, to show what little reason those Jews of the dispersion had to be so jealous for the honour of their nation as they were, when it had brought upon itself such a load and stain of guilt as this, and how justly they might have been cut off from all benefit by the Messiah, who had thus abused him, and yet they were not; but, notwithstanding all this, the preaching of this gospel shall begin at Jerusalem. Secondly, The reason of this was because they knew him not, Act 13:27. They knew not who he was, nor what errand he came into the world upon; for, if they had known, they would not have crucified the Lord of glory. Christ owned this in extenuation of their crime: They know not what they do; and so did Peter: I wot that through ignorance you did this, Act 3:17. It was also because they knew not the voice of the prophets though they heard them read every sabbath day. They did not understand nor consider that it was foretold that the Messiah should suffer, or else they would never have been the instruments of his suffering. Note, Many that read the prophets do not know the voice of the prophets, do not understand the meaning of the scriptures; they have the sound of the gospel in their ears, but not the sense of it in their heads, nor the savour of it in their hearts. And therefore men do not know Christ, nor know how to carry it towards him, because they do not know the voice of the prophets, who testified beforehand concerning Christ. Thirdly, God overruled them, for the accomplishment of the prophecies of the Old Testament: Because they knew not the voice of the prophets, which warned them not to touch God's Anointed, they fulfilled them in condemning him; for so it was written that Messiah the prince shall be cut off, but not for himself. Note, It is possible that men may be fulfilling scripture prophecies, even when they are breaking scripture precepts, particularly in the persecution of the church, as in the persecution of Christ. And this justifies the reason which is sometimes given for the obscurity of scripture prophecies, that, if they were too plain and obvious, the accomplishment of them would thereby be prevented. So Paul saith here, Because they knew not the voice of the prophets, therefore they have fulfilled them, which implies that if they had understood them they would not have fulfilled them. Fourthly, All that was foretold concerning the sufferings of the Messiah was fulfilled in Christ (Act 13:29): When they had fulfilled all the rest that was written of him, even to the giving of him vinegar to drink in his thirst, then they fulfilled what was foretold concerning his being buried. They took him down from the tree, and laid him in a sepulchre. This is taken notice of here as that which made his resurrection the more illustrious. Christ was separated from this world, as those that are buried have nothing more to do with this world, nor this world with them; and therefore our complete separation from sin is represented by our being buried with Christ. And a good Christian will be willing to be buried alive with Christ. They laid him in a sepulchre, and thought they had him fast.

[3.] That he rose again from the dead, and saw no corruption. This was the great truth that was to be preached; for it is the main pillar, by which the whole fabric of the gospel is supported, and therefore he insists largely upon this, and shows,

First, That he rose by consent. When he was imprisoned in the grave for our debt, he did not break prison, but had a fair and legal discharge from the arrest he was under (Act 13:30): God raised him from the dead, sent an angel on purpose to roll away the stone from the prison-door, returned to him the spirit which at his death he had committed into the hands of his Father, and quickened him by the Holy Ghost. His enemies laid him in a sepulchre, with design he should always lay there; but God said, No; and it was soon seen whose purpose should stand, his or theirs.

Secondly, That there was sufficient proof of his having risen (Act 13:31): He was seen many days, in divers places, upon divers occasions, by those that were most intimately acquainted with him; for they came up with him from Galilee to Jerusalem, were his constant attendants, and they are his witnesses unto the people. They were appointed to be so, have attested the thing many a time, and are ready to attest it, though they were to die for the same. Paul says nothing of his own seeing him, which was more convincing to himself than it could be when produced to others.

Thirdly, That the resurrection of Christ was the performance of the promise made to the partiarchs; it was not only true news, but good news: "In declaring this, we declare unto you glad tidings (Act 13:32, Act 13:33), which should be in a particular manner acceptable to you Jews. So far are we from designing to put any slur upon you, or do you any wrong, that the doctrine we preach, if you receive it aright, and understand it, brings you the greatest honour and satisfaction imaginable; for it is in the resurrection of Christ that the promise which was made to your fathers is fulfilled to you." He acknowledges it to be the dignity of the Jewish nation that to them pertained the promises (Rom 9:4), that they were the heirs of the promise, as they were the children of the patriarchs to whom the promises were first made. The great promise of the Old Testament was that of the Messiah, in whom all the families of the earth should be blessed, and not the family of Abraham only; though it was to be the peculiar honour of that family that he should be raised up of it, yet it was to be the common benefit of all families that he should be raised up to them. Note, 1. God hath raised up Jesus, advanced him, and exalted him; raised him again (so we read it), meaning from the dead. We may take in both senses. God raised up Jesus to be a prophet at his baptism, to be a priest to make atonement at his death, and to be a king to rule over all at his ascension; and his raising him up from the dead was the confirmation and ratification of all these commissions, and proved him raised of God to these offices. 2. This is the fulfilling of the promises made to the fathers, the promise of sending the Messiah, and of all those benefits and blessings which were to be had with him and by him: "This is he that should come, and in him you have all that God promised in the Messiah, though not all that you promised yourselves." Paul puts himself into the number of the Jews to whom the promise was fulfilled: To us their children. Now, if those who preached the gospel brought them these glad tidings, instead of looking upon them as enemies to their nation, they ought to caress them as their best friends, and embrace their doctrine with both arms; for if they valued the promise so much, and themselves by it, much more the performance. And the preaching of the gospel to the Gentiles, which was the great thing that the Jews found themselves aggrieved at, was so far from infringing the promise made to them that the promise itself, that all the families of the earth should be blessed in the Messiah, could not otherwise be accomplished.

Fourthly, That the resurrection of Christ was the great proof of his being the Son of God, and confirms what was written in the second Psalm (thus ancient was the order in which the Psalms are now placed), Thou art my Son, this day have I begotten thee. That the resurrection of Christ from the dead was designed to evidence and evince this is plain from that of the apostle (Rom 1:4): He was declared to be the Son of God with power, by the resurrection from the dead. When he was first raised up out of obscurity, God declared concerning him by a voice from heaven, This is my beloved Son (Mat 3:17), which has a plain reference to that in the second Psalm, Thou art my Son. Abundance of truth there is couched in those words: that this Jesus was begotten of the Father before all worlds - was the brightness of his glory and the express image of his person, as the son is of the father's - that he was the logos, the eternal thought of the eternal mind, - that he was conceived by the power of the Holy Ghost in the womb of the virgin; for upon this account, also, that holy thing was called the Son of God (Luk 1:35), that he was God's agent in creating and governing the world, and in redeeming it and reconciling it to himself, and faithful as a son in his own house, and as such was heir of all things. Now all this, which was declared at Christ's baptism and again at his transfiguration, was undeniably proved by his resurrection. The decree which was so long before declared was then confirmed; and the reason why it was impossible he should be held by the bands of death was because he was the Son of God, and consequently had life in himself, which he could not lay down but with a design to resume it. When his eternal generation is spoken of, it is not improper to say, This day have I begotten thee; for from everlasting to everlasting is with God as it were one and the same eternal day. Yet it may also be accommodated to his resurrection, in a subordinate sense, "This day have I made it to appear that I have begotten thee, and this day have I begotten all that are given to thee;" for it is said (Pe1 1:3) that the God and Father of our Lord Jesus Christ, as our God and Father, hath begotten us again to a lively hope, by the resurrection of Jesus Christ from the dead.

Fifthly, That his being raised the third day, so as not to see corruption, and to a heavenly life, so as no more to return to corruption, that is, to the state of the dead, as others did who were raised to life, further confirms his being the Messiah promised.

a. He rose to die no more; so it is expressed, Rom 6:9 : As concerning that he raised him up from the dead, now no more to return to corruption, that is, to the grave, which is called corruption, Job 17:14. Lazarus came out of the grave with his grave-clothes on, because he was to use them again; but Christ, having no more occasion for them, left them behind. Now this was the fulfilling of that scripture (Isa 55:3), I will give you the sure mercies of David; ta hosia Dabid ta pista - the holy things of David, the faithful things; for in the promise made to David, and in him to Christ, great stress is laid upon the faithfulness of God (Psa 89:1, Psa 89:2, Psa 89:5, Psa 89:24, Psa 89:33), and upon the oath God had sworn by his holiness, Psa 89:35. Now this makes them sure mercies indeed that he who is entrusted with the dispensing of them has risen to die no more; so that he ever lives to see his own will executed, and the blessings he hath purchased for us given out to us. As, if Christ had died and had not risen again, so if he had risen to die again, we had come short of the sure mercies, or at least could not have been sure of them.

b. He rose so soon after he was dead that his body did not see corruption; for it is not till the third day that the body begins to change. Now this was promised to David; it was one of the sure mercies of David, for it was said to him in Psa 16:10, Neither wilt thou suffer thy Holy One to see corruption, Act 13:35. God had promised to David that he would raise up the Messiah of his seed, who should therefore be a man, but should not, like other men, see corruption. This promise could not have its accomplishment in David, but looked forward to Christ.

(a.) It could not be accomplished in David himself (Act 13:36), for David, after he had served his own generation, by the will of God, who raised him up to be what he was, fell asleep, and was laid to his fathers, and saw corruption. Here we have a short account of the life, death, and burial, of the patriarch David, and his continuance under the power of death. [a.] His life: He served his own generation, by the will of God, before he slept the sleep of death. David was a useful good man; he did good in the world by the will of God. He made God's precepts his rule; he served his own generation so as therein to serve God; he so served and pleased men (as whatever the king did pleased the people, Sa2 3:36), as still to keep himself the faithful servant of God. See Gal 1:10. He served the good of men, but did not serve the will of men. Or, by the will of God's providence so ordering it, qualifying him for, and calling him to, a public station, he served his own generation; for every creature is that to us which God makes it to be. David was a great blessing to the age wherein he lived; he was the servant of his generation: many are the curse, and plague, and burden of their generation. Even those that are in a lower and narrower sphere must look upon it that they live to serve their generation; and those that will do good in the world must make themselves servants of all, Co1 9:19. We were not born for ourselves, but are members of communities, to which we must study to be serviceable. Yet here is the difference between David and Christ, that David was to serve only his own generation, that generation in which he lived, and therefore when he had done what he had to do, and written what he had to write, he died, and contin

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Act 13:14-15. When they departed from Perga — Proceeding in the prosecution of their important work; they came to Antioch in Pisidia — A country to the north of Pamphylia; and went into the synagogue on the sabbath day, (Paul making it a point in every place first to offer salvation to the Jews,) and sat down — Among those that were worshipping there. And after the reading of the law and the prophets — The law was read over once every year, a portion of it being appointed for each sabbath; to which was added a lesson taken out of the prophets; the rulers of the synagogue — Having probably some knowledge of the public character which the two celebrated strangers sustained, and being curious to hear from their own mouth that new doctrine which had made so much noise in other places; sent unto them, saying, If ye have any word of exhortation for the people — Any declaration to make which may conduce to their edification; say on — As this is the proper season for doing it. According to the Jewish writers, (see Maimonides on the Talmud,) after public worship was over, any one might make a speech to the people in the synagogue, on any subject which he apprehended might be for their advantage: this, it seems, however, was seldom done without the permission of the rulers, which was thus given to Paul and Barnabas.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

13:14 Paul and Barnabas traveled inland into the high country and came to Antioch of Pisidia (in the Roman province of Galatia in Asia Minor, not to be confused with Antioch in Syria). As was their custom, the apostles began at the synagogue (see study note on 9:2; cp. 13:5; 14:1; 17:1, 2, 10, 17; 18:4, 19; 19:8).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Act 13:14. Ἀντιοχείαν τῆς Πισιδίας, Antioch in Pisidia) a different one from that, concerning which Act 13:1 speaks.—ἐκάθισαν, they sat) which was the usual posture of hearers. The antithesis is ἀναστὰς, having stood up, Act 13:16.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act 13:14 . διελθόντες : in this journey northwards to Antioch the Apostles would probably follow the one definite route of commerce between Perga and that city; the natural and easy course would lead them to Adada, now Kara Bavlo , and the dedication there of a church to St. Paul may point to the belief that he had visited the place on his way to Antioch (Ramsay, Church in the Roman Empire , p. 21, and Zöckler, in loco , who agrees here with Ramsay’s view). Although disagreeing with C. and H. in bringing the Apostles to Adada, Ramsay fully agrees with them in emphasising the dangers of the journey across the Pisidian highlands, and in referring to his travels from Perga across Taurus to Antioch and back his perils of rivers, and perils of robbers, 2Co 11:26 (see too Wendt, in loco (1899), in agreement with Ramsay, whose instances of the dangers of the way, from the notices of the inscriptions, should be consulted, u. s. ). Ἀντιόχειαν τῆς Πισιδίας , see critical notes. If we adopt with R.V., etc., Ἀ . τὴν Πισιδίαν = an adjective, τὴν Πισιδικήν , “Pisidian Antioch,” or, as it was also called, Antioch towards Pisidia, or on the side of Pisidia, to distinguish it from Antioch on the Maeander, or Carian Antioch. At this period Antioch did not belong to Pisidia at all (trabo, pp. 557, 569, 577), but later the term Pisidia was widened, and so the expression “Antioch of Pisidia” came into vogue. Ptolemy, v., 4, 11, employs it and so some MSS. in the passage before us; see critical notes, and Ramsay, “Antioch in Pisidia,” in Hastings’ B.D., Church in the Roman Empire , p. 25, and Wendt (1899), in loco; see further on Act 16:6 . On the death of Amyntas, B.C. 25, Antioch became part of the Roman province Galatia, and a little later, some time before 6 B.C., it was made a colonia by Augustus, with Latin rights, and as such it became an administrative and military centre in the protection of the province against the Pisidian robbers in their mountain fortresses, Ramsay, u. s. There can be no doubt that Paul would also find there a considerable Jewish population, as the Jews were trusty supporters of the Seleucid kings, and found a home in many of the cities which they founded. ἀπὸ τῆς Πέργης : Ramsay supposes that the travellers hurried on from Perga (chief town of Pamphylia on the Cestrus, and an important place of commerce) to Antioch, without any evangelisation on their way, because in Perga the Apostle had been smitten with an attack of malarial fever, which obliged him to seek the higher ground of Antioch. In Gal 4:13 Ramsay finds a corroboration of this view, a passage in which Paul himself states that an illness occasioned his first preaching to the Churches of Galatia, i.e. , of the Roman province Galatia. The suggestion has much to recommend it, see St. Paul , p. 92. McGiffert’s remarks, however, should be consulted in support of the view that the illness overtook the Apostle at Antioch rather than at Perga, Apostolic Age , p. 177, and Weizsäcker, Apostolic Age , i. 275, E.T. εἰς τὴν συναγωγὴν , “to the Jew first,” was Paul’s primary rule, and here amongst those φοβ . τὸν Θεόν he would find, perhaps, the best soil for his labours, cf. Act 16:14 , and also Act 13:5 , Act 14:1 , Act 16:13 , Act 17:2 ; Act 17:10 ; Act 17:17 , Act 18:4 , Act 19:8 . Against the doubts raised by the Tübingen School as to the historical character of the notice, see especially Wendt, 1888 and 1899 editions. It is inconceivable, as he says, that Paul, who could express himself as in Rom 1:16 ; Rom 9:32 ; Rom 10:16 ; Rom 11:30 , should entirely disregard the Jews in his missionary efforts. The notice in Act 16:13 , from a “We-source,” of St. Paul’s first. Sabbath at Philippi enables us to form a correct judgment as to his probable course in other places. τῇ ἡμέρᾳ τῶν σαβ .; not necessarily the first Sabbath after their arrival; some time may have been spent previously in mission work before a critical event took place, Ramsay, St. Paul , pp. 99, 100. ἐκάθισαν : the word may mean that they sat down in the seat of the Rabbis, so J. Lightfoot, in loco , as intimating that they expected to be called upon to preach, or we may infer, Act 13:15 , that they were called upon on the present occasion because they were well known in the city as men who claimed to have a message to deliver, and the rulers of the synagogue could invite whom they would, Edersheim, Jewish Social Life , p. 281; Lumby, p. 252, “on the Jewish Manner of reading the Scriptures ”.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

This putteth a difference betwixt it, and Antioch which was in Syria.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

departed from Perga--apparently without making any stay or doing any work: compare the different language of Act 14:25, and see immediately below.

came to Antioch in Pisidia--usually so called, to distinguish it from Antioch in Syria, from which they had started, though it actually lies in Phrygia, and almost due north from Perga. It was a long journey, and as it lay almost entirely through rugged mountain passes, while "rivers burst out at the base of huge cliffs, or dash down wildly through narrow ravines," it must have been a perilous one. The whole region was, and to this day is, infested by robbers, as ancient history and modern travels abundantly attest; and there can be but little doubt that to this very journey Paul many years after alludes, when he speaks amidst his "journeyings often," of his "perils of rivers" (as the word is), and his "perils of robbers" (Co2 11:26). If this journey were taken in May--and earlier than that the passes would have been blocked up with snow--it would account for their not staying at Perga, whose hot streets are then deserted; "men, women, and children, flocks, herds, camels, and asses, all ascending at the beginning of the hot season from the plains to the cool basin-like hollows on the mountains, moving in the same direction with our missionaries" [HOWSON].

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 14. They came to Antioch in Pisidia] This place is mentioned thus to distinguish it from Antioch in Syria, with which it had nothing in common but the name. There were several cities and towns in various districts of these countries called Antioch: some have reckoned up not less than twelve. Pisidia, in which this was situated, was a province of Asia Minor, near to Pamphylia, having Phrygia on the north, and Pamphylia on the south. The position of all these places may be seen on the map.

Into the synagogue on the Sabbath day] Though Paul was now on a special mission to the Gentiles, yet he availed himself of every opportunity, in every place, of making the first offer of salvation to the Jews.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

14. Entering, upon the day of the Sabbaths. He putteth the plural number instead of the singular, as it falleth out oftentimes in other places of Scripture; for they were wont to assemble themselves together upon the Sabbaths, lest their rest should be unprofitable and sluggish. The institution of the Sabbath had another end also, that it might be a figure of the spiritual rest when as the faithful, being dead to the world and the flesh, abandon their own will, and cease from their works. Because we have the truth hereof in Christ, whilst that being buried together with him we put off the old man; therefore the old figure is past. But God had respect also unto the politic use, that the Jews, being free from all other cares and businesses, might keep their holy assemblies; so that the ceasing off from earthly works did give a place to their heavenly exercises. So, even at this day we must use holy days; for we must therefore omit all other things that we may the more freely serve God.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(14) They came to Antioch in Pisidia.—The town was one of the many cities built by Seleucus Nicator, and named after his father, Antiochus. It lay on the slopes of Mount Taurus, which the travelers must have crossed, had obtained the “Jus Italicum”—a modified form of Roman citizenship—under Augustus, and had attracted, as the sequel shows, a considerable Jewish population, who had made many proselytes among the Gentiles (Act_13:42). It lay on the extreme limit of Pisidia, with Phrygia on the west and Lycaonia on the east.

Went into the synagogue on the sabbath day, and sat down.—The act implied that they were not listeners only, but teachers. (See Notes on Mat_5:1; Luk_4:20.) They sat as in the seat of the Rabbi, and their doing so was an indication, as the sequel shows, that they asked for permission to address the congregation. It will be remembered that the organisation of the synagogue excluded the sacerdotal element altogether, and that lay-preaching, assuming a sufficient training, was an established practice. It need hardly be said that neither elders nor scribes were necessarily of the tribe of Levi.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

14. But when they departed from Perga, they came to Antioch in Pisidia] Better, “But they having passed through from Perga, came,” &c. Pisidia lay inland to the N. of Pamphylia, and Antioch was in its extreme northern part, so that the verb “passed through” is very correct, for they crossed the whole district. Dean Howson (Life and Epistles of St Paul, i. 175) suggests that it was perhaps in this journey that St Paul and his companion were exposed to those “perils of robbers” of which he speaks 2Co_11:26. Pisidia was a mountainous district rising gradually towards the north, and the quotations given by Dr Howson from Xenophon and Strabo shew that there was a great deal of brigand-like life there even in these times, from which Paul and his company may have been in danger.

and went into the synagogue on the sabbath day, and sat down] Though he is the Apostle of the Gentiles it is ever to the synagogue that St Paul first finds his way. For the law of Moses ought to be a better schoolmaster to bring men to Christ than the law of nature.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

But when they departed from Perga,.... Where they seemed not to make any long stay; nor is there any account of what they did there; though it is certain here was a church of Christ in after times, and very likely planted by the apostles; for after this Paul and Barnabas preached the word in this place, Act 14:25 and no doubt with success. In the third century there were martyrs of this church at Perga, which suffered under the Emperor Decius; and in the, fourth century, we read of a famous church in this place, over which Jovinian was bishop or pastor; and in the "fifth" century there was a church here, whose bishop is mentioned in the catalogue of bishops who assisted in the first council at Ephesus; and, in the same century, the church of this place was the metropolitan church of Pamphilia; and, in the "sixth" century, one Epiphanius was bishop of Perga; and, in the "seventh" century, it is spoken of as the metropolitan of Pamphilia; and, in the "eighth" century, we read of Sisinnius as bishop of it (i); so far down can we trace Christianity in this city.

They came to Antioch in Pisidia; so called to distinguish it from Antioch of Syria, from whence they were sent, Act 13:1 and so this place is called Antioch of Pisidia by Ptolomy (k); and also from another Antioch in Mygdania, before called Nisibis, as Pliny (l) observes, and which is the Antioch in the Apocrypha:

"Afterward departed he in all haste, and returned unto Antiochia, where he found Philip to be master of the city: so he fought against him, and took the city by force.'' (1 Maccabees 6:63)

"Heard that Philip, who was left over the affairs in Antioch, was desperately bent, confounded, intreated the Jews, submitted himself, and sware to all equal conditions, agreed with them, and offered sacrifice, honoured the temple, and dealt kindly with the place,'' (2 Maccabees 13:23)

concerning which Josephus (m) has these words; Nisibis is the name of the country, and in it formerly the Macedonians built Antioch, which they called Mygdonia. Pisidia was a province of Asia; it had Pamphilia on the north, Lycaonia on the east, and Phrygia Pacatiana on the west; and it is mentioned together with Phrygia, Lycaonia, and Pamphilia by Pliny (n): and this Antioch in it, is, by the same writer, called Caesarea (o): his words are, the Pisidians have their seat upon the top (of the valley) formerly called Solymi, whose colony is Caesarea, the same with Antioch. This is the Antioch to which Paul and Barnabas came, when they went from Perga, where were many Jews, and who had a synagogue in it: we read before, in Act 2:9 of devout Jews that came to Jerusalem, whose native places were Asia, Phrygia, and Pamphilia, to which Pisidia was near: wherefore it follows, and

went into the synagogue on the sabbath day; for though the ceremonial law was abrogated by the death of Christ, it still was observed by the Jews, who had their synagogues open on that day for religious service; wherefore Paul and Barnabas took the opportunity of going in when they were assembled together, in order to preach Christ to them, not having a convenient time on other days:

and sat down: on one of the seats in the synagogue; either as hearers of the law and prophets, which were read every sabbath day in the synagogues; or else to teach the word, expound the Scriptures, and preach the Gospel of Christ, it being usual to sit when this was done; See Gill on Mat 5:1 and both were true, for they heard a part of the law and prophets read, according to the custom of the Jews; see the following verse, and Act 15:21 and they also gave a word of exhortation to the people.

(i) Magdeburg. Hist. Eccles. cent. 3. c. 2. p. 2. cent. 4. c. 2. p. 3. cent. 5. c. 2. p. 3, 418. cent. 6. c. 2. p. 3. cent. 7. p. 3, 112, cent. 8. c. 2. p. 4. (k) L. 5. c. 4. (l) Nat. Hist. l. 6. c. 13. (m) Antiqu. l. 20. c. 3. sect. 3. (n) Antiqu. l. 5. c. 32. & l. 6. c. 34. & Solin Polyhistor. c. 53. & 57. (o) Plin. ib. l. 5. c. 27.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

14 But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the sabbath day, and sat down.

Ver. 14. They sat down] Bullinger’s note here is very good. Non importune nec impudenter se ingerunt Paulus et Barnabas, nec more Anabaptistarum clamitant, Audite verbum Domini, poenitentiam agile; sed silentes expectant dicendi occasionem. Paul and Barnabas do not importunately and impudently thrust themselves into the pulpit, nor do they cry out (after the manner of the Anabaptists), Hear the word of the Lord, repent of your sins, &c., but they wait in silence for a fit opportunity, and till they are called to speak.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

They came to Antioch in Pisidia - Pisidia was a province of Asia Minor, and was situated north of Pamphylia. Antioch was not in Pisidia, but within the limits of Phrygia; but it belonged to Pisadia, and was called Antioch of Pisidia to distinguish it from Antioch in Syria - Pliny, Nat. Hist., 5, 27; Strabo, 12, p. 577 (Kuinoel; Robinson’s Calmet). The city was built by Seleucus, the founder of the Antioch in Syria, and was called after the name of his father, Antiochus. He is said to have built 16 cities of that name (“Life and Epistles of Paul,” vol. 1, p. 122).

Went into the synagogue - Though Paul and Barnabas were on a special mission to the Gentiles, yet they availed themselves of every opportunity to offer the gospel to the Jews first.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Antioch. Many cities in Asia Minor bore this name. It is related that Seleucus Nicanor built many, and called them by this name, in honour of his father Antiochus. (Tirinus) --- Pamphylia and Pisidia were two provinces in Asia Minor. --- The sabbath-day. Some not only understand, but even translate, the first day of the week: but here is rather meant the Jewish sabbath, as St. Paul went into their synagogues. And in this his first sermon to them, which St. Luke has set down, he speaks nothing that could offend or exasperate the Jews, but honourably of them, to gain them to the Christian faith; he commends in particular David, whose Son they knew the Messias was to be: and of whom he tells them, that God had given them their Saviour, Jesus. He mentions this high eulogium, which God gave of David, Psalm lxxxviii. 21. that he was a man according to God’s heart, who in all things should fulfil his will, that is, as to the true worship of God; though he fell into some sins, of which he repented, and did penance. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Antioch in Pisidia; so called to distinguish it from the other Antioch, mentioned in Act 13:1, which was a city in Syria, as this in Pisidia, next to, or part of, Pamphylia.

Went into the synagogue on the sabbath day; either to join with the Jews in their worship, which was not then unlawful; or to get an opportunity more publicly to preach the gospel unto them: they were no sooner come thither, but they mind that great business they went about.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

14. Departed from Perga—We are not told that they even preached in Perga until their return, (Act_14:25.) The theory of Howson is, that this present rapidity of movement arose from the nature of the seasons in this region. If we may suppose that Paul left Seleucia in early March, and spent two months in Cyprus, he would be at Perga in early May. At this time the lowlanders of Pamphylia are marching in caravans of the entire population for the cool recesses of the northern highlands. Paul would avail himself of this tide and press into the interior.

Antioch in Pisidia— Proceeding northward, leaving his caravans as they scattered to their retreats, Paul passes the Lake Eyerdir and finds Pisidian Antioch not far from its northern shore. This city, which bears its addendum, in Pisidia, to distinguish it from the greater Antioch whence Paul started, was built by the same Seleucus. It stood on the great highway leading from Ephesus on the west to Iconium. and thence to the Syrian Gates, the narrow pass by which entrance was made into Syria. (See note on Act_6:9.) By this thoroughfare armies, caravans, and travel of every description have passed, as a natural route, for centuries. It was a Roman colony, so called; that is, a locality in which Roman soldiers were rewarded with landed estates for retirement and residence. Hence, over its Greek and Syrian population, it was largely a Romanized town, resounding with Latin elocution and flaring with the insignia of Roman sway. To this interior metropolis Paul wended his rapid way.

Synagogue—So largely Greek and Roman was this proud town that Israel seems to have had but a single synagogue; and much to Paul’s advantage, that seems to have been largely thronged with Gentile proselytes to Judaism, or at least to the monotheism of Judaism. Such Gentiles declined circumcision, but they attended the synagogue to worship the true God, and hear, if the language permitted them, as the Septuagint translation, often did, the reading of the Old Testament. For the synagogue and its worship consult note on Matthew 4.

14. On the sabbath day—They seem to have withheld any proclamation of their doctrines until the synagogue opened the way.

Sat down—Not, as some think, in a seat of dignity as prepared to teach, but quietly in the congregation.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

They, passing through from Perga, came for when they departed from Perga they came, A.V.; of for in, A.V.; they went for went, A.V. Traveling due north into the interior for over a hundred miles, theywould reach Antioch in Pisidia, now a Roman colony. It would be a difficult and dangerous road, infested with robbers, (2Co_11:26) mountainous, rugged, and passing through an untamed and half-savage population. Pisidia was part of the province of Galatia. The direction of their route was probably determined by the locality of the Jewish populations, which were always their first object, and their door of access to the more pious heathen. Sat down ; perhaps, as many think, on the seat of the rabbis those "chief seats in the synagogues," which our Lord rebukes the scribes for loving, (Mar_12:39) but which "Paul as a former Sanhe-drist, and Barnabas as a Levite," had a fair claim to occupy; but more probably on the seats of ordinary worshippers, where, however, the presence of strangers would at once be noticed.

Vers. 14-41. The Christian faith.

The Apostle of the Gentiles goes first to the synagogue of the Jews (ver. 14). This partly, perhaps, because he would be most at home there and find a readier audience (ver. 15); partly in accordance with the words of the. (Luk_24:47) At liberty to speak by the courtesy of his countrymen, Paul preached the discourse which we have in the text concerning the faith of Christ. He shows

I ITS BASIS IN HISTORICAL FACT. (Vers. 17-22, 31.) It is a matter of history. That history commences with the call of Abraham and the redemption of Israel from the bondage of Egypt (ver. 17); it includes the life in the wilderness (ver. 18) and the early years in the land of promise (vers. 19, 20); it contains the choice of a monarchy (ver. 21) and the elevation of David (ver. 22). From beginning to end, the faith of Christ rests on the solid ground of established facts; it does not depend on dreams and visions, nor on logical deductions or intuitions of the human reason; it is built on well-attested facts; "That which we have heard, that which we have seen with our eyes, which we have looked upon, and our hands have handled, that which we have seen and heard declare we unto you". (1Jn_1:1-8) Not "cunningly devised fables," but facts of which truthful men were "eye-witnesses", (1Pe_1:16) are the material on which Christian doctrine rests.

II ITS CULMINATION IN A LIVING ONE. (Vers. 23-37.) "God raised unto Israel a Savior, Jesus (ver. 28); One of supreme rank and majesty, whose shoes the great Baptist was "not worthy to loose" (ver. 25); One slain by his own people, but raised from the dead by the favor and the power of God (vers. 27-30); One whose immortality is the fulfillment of the Divine word (vers. 32-37). In Christianity everything gathers round, centers in, Jesus Christ himself. We are not compelled to subscribe to certain profound propositions, nor to conform to a number of minute requirements either in domestic or social life or devotional habit; we are desired to accept a once-crucified and now risen One Savior, Jesus as the almighty Savior, living Lord, Divine Friend, he offers to be to us all.

III ITS CARDINAL DOCTRINE. (Vers. 38, 39.) "Through this man is preached unto you the forgiveness of sins;" "By him all that believe are justified," etc. There can be no real religious life without the conscious enjoyment of God"s favor; and this cannot be attained until sin has been forgiven. The initial step into the kingdom of God is, therefore, the remission of sins, the justification of the sinner before God. This is the cardinal doctrine of the gospel of Christ; "This he said is my blood of the new testament, which is shed for many for the remission of sins". (Mat_26:28) There may come times when this doctrine will be neglected, but to it mankind will continually return; for it is the sense of sin and the consciousness of condemnation which stand between the soul of man and its heritage in God, and it is the forgiveness of sin and the justification of the sinner which open the gates of the kingdom of peace, of joy, of eternal life.

IV ITS GLORIOUS COMPREHENSIVENESS. Men of Israel, and ye that fear God, give audience" (ver. 16; "Children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent" (ver. 26); "By him all that believe are justified" (ver. 39). Already the old and narrowing traditions had been broken; already the strong prejudices had melted away; already the hearts of men had been enlarged, and Gentiles and Jews were invited to believe and to be saved. As missionary work proceeded, and as more light from heaven broke in, the world-embracing thought of God became clearer and fuller to the minds of men.

V THE URGENCY OF ITS CLAIM. (Vers. 40, 41.) A most sad succession of steps despise wonder perish; but one that has been taken by thousands of the children of men. We cannot oppose ourselves to a "great salvation" without being bruised and broken by our folly. (Mat_21:44) The height of blessedness and dignity to which we rise if we accept a Divine Savior marks the depth of shame and woe to which we fall if we reject him. C.

Vers. 14-41. Another faithful sermon to the Jew.

It is pleasant to observe the traces, in every possible place, of the grace still held out to the Jew. It vindicates with emphasis "the long-suffering" of God, and the continuing force of the dying prayer of him whom those Jews "slew and hanged on a tree." And, though in a less degree, it is pleasant to observe how messengers and apostles, when they reach a new town, pay their first visit to the synagogue. This very thing the Apostle of the Gentiles now does. It has been the order of the two companions since they set out from the former Antioch (vers. 4, 5), but now arrived at "Antioch in Pisidia," and Paul distinctly taking the lead, the same course is observed. "Paul and his company" (ver. 13) "went into the synagogue on the sabbath day, and sat down." They are strangers, and "after the reading of the Law and the prophets," they are invited by the rulers of the synagogue to speak. Sergius Paulus (ver. 7) sent for them when they were at Paphos, and "desired to hear the Word of God." And now again they spoke from all the better vantage-ground, in that they were invited to speak. The occasion proved a memorable one. And its memorableness turned on Paul"s word of exhortation" to a Jewish audience. Notice

I THE ONE DETERMINED OBJECT OF THIS "WORD OF EXHORTATION." (Vers. 38, 39.) It is to fix sole, undivided attention on the "Man" (ver. 38) Jesus, as the Obtainer of forgiveness of sins for men, though not himself necessarily the actual Forgiver, and as the Justifier of all men who believe in him, from the demands of responsibilities of which they would fain be free. This is the key-note of Paul"s preaching, and we hear it distinctly sounded on this the first great occasion of his authoritative pronouncements. It marks the standpoint of his practical theology. And it is the burden of his apostolic mission. Nothing lies nearer his own heart, nothing is spoken more plainly on his lip, whether he converses with himself, a sinner, or would appeal to others, sinners. It is the core of the truth; it is the bone and marrow of the gospel itself. Therefore:

1. Paul preaches the "Man Christ Jesus.

2. Paul preaches him as the only One who obtains forgiveness (let him obtain it as he may) for the burdened sinner.

3. Paul preaches him as the living, all-efficient Justifier of men before God.

4. Paul preaches him as the "red", (Joh_15:1) after all the typical and figurative (ver. 39).

II THE STRAIGHT, DIRECT ROAD ALONG WHICH PAUL TRAVELS TO HIS ONE DETERMINED OBJECT. There is no touch of "the Socratic argument" here. Paul takes, it is true, a little while to reach his grand point. But he goes by no covert approach towards it. He paves the way, and may be said to smooth the way, but it is all in full daylight. The brief yet effective historical survey which Paul takes of Israel may be compared, for object and matter and manner, with those of Peter (Ac 2) and (though in less degree) of Stephen. (Ac 7) Without invidiousness it may be said, however, that Paul"s brevity, pointedness, trenchancy in this address, could not be surpassed. He introduces Christ, from the moment of God"s election of Abraham to "the raising up Jesus again" from a death and grave which had set not one stigma of corruption on him. And in a moment or two he has confronted his whole audience in that Antioch synagogue with two portraits like life and life-size the one the portrait of their "own nation and people, the Jews," and the other the portrait of the crucified, "dead, and buried," but risen One. This introductory survey of Paul owns to the greatest fidelity to fact and fidelity to the conscience of those who listened. The evidences of promise sacred to every memory, of genealogy that in point of fact had been as undisputed as it was indisputable, of prophet of old, of that greatest "prophet born of women" (Luk_7:28) John the Baptist, of modern time, and of "sacred psalm," are all marshaled. And at present the effect seemed likely to be irresistible. The "men of Israel, and they that feared God" from happy association with them, and "the Gentiles," or some chance representatives of them, seem to be, not indeed chained to the spot (ver. 42), not entranced, not bewitched, but deeply impressed and thoughtful without being embittered.

III THE FAITHFUL WARNING AND POWERFUL REMONSTRANCE THAT CLOSED "THE WORD OF EXHORTATION." The word of trumpet-warning is Paul"s own. He clenches it, albeit, with quotation from "the Scriptures," which should add the force that comes of sacred reverence"s claim. "Repent!" cried John the Baptist. "Beware!" cries Paul, "lest you fail to repent;" as so many had failed to do since John the Baptist"s cry. They heard the quotation, and often as they had heard it before and knew it so well, or it would have lost much of its significance and aptness on the lip of Paul, they had never thought of it in this light, they had never dreamt it could have foretold of them or be any description of them. Yet what a wonderful picture it had been of a nation, for at all events some three years, and of their sons and daughters some thirteen years more already! What a true picture of that "highly favored" nation! They had beheld and despised; they had wondered and had perished, yes, already too many of them perished. And that from no convulsion of nature, or collapse of heaven, or irremediable pestilence, or sword of conquering foe, but because, though they were given to behold things that kings and prophets and righteous men of their ancestors for centuries had desired in vain, they "despised" what they beheld. So must perish all who will "in no wise believe a work which" Heaven itself works in the very midst of them, and which is "declared" to them with the voice of power, of love, of patient importunity, but is "despised and rejected. B.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Antioch in Pisidia - Different from the Antioch mentioned ver. 1.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

14. They now go on south into Antioch of Pisidia.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

14, 15. Luke does not longer to recount the dangers through which the two travelers may have passed in crossing the mountains, but describes their progress in these few words: (14) " But they, having departed from Perga, arrived in Antioch of Pisidia, and entering into the synagogue on the Sabbath-day, they sat down. (15) And after the reading of the law and the prophets, the rulers of the synagogue sent to them, and said, Brethren, if you have any word of exhortation for the people, say on. " This is a very life-like description of the order of worship in a Jewish synagogue, and of the readiness with which the apostles gained access to the ears of their Jewish kinsmen upon their first advent in a new field of labor. The direct invitation given them to address the people was doubtless prompted by some vague knowledge of their characters as public speakers, furnished, perhaps, by themselves.

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

14. They came to Antioch. They seemed to have passed at once from Perga to the Antioch that lay in the interior. It must be distinguished from the Antioch of Syria (11:22) before named. There were several Antiochs, this one being the capital of the province of Pisidia. Vast ruins still mark its site. They went into the synagogue. In every Gentile city where there was a Jewish synagogue the gospel was preached first to the Jews by the apostolic preachers. The course of Paul and Barnabas here is an example of their custom.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

14. αὐτοὶ δὲ διελθόντες ἀπὸ τῆς Πέργης, but they having passed through from Perga. διέρχομαι is a very correct expression and should be precisely rendered. The direction in which they went obliged them to cross a whole district. See below.

εἰς Ἀντιόχειαν τὴν Πισίδιαν, to Antioch in Pisidia. Pisidia lay inland to the N. of Pamphylia, and Antioch was at its extreme northern point.

Dean Howson (Life and Epistles of St Paul, I. 175) suggests that it was perhaps in this journey that St Paul and his companion were exposed to those ‘perils of robbers’ of which he speaks 2Co 11:26. Pisidia was a mountainous district rising gradually towards the north, and the quotations given by Dr Howson from Xenophon and Strabo shew that there was a great deal of brigand-like life even in these times, from which Paul and his company may have been in danger.

εἰς τὴν συναγωγήν, into the synagogue. Though he is the Apostle of the Gentiles, it is always to the synagogue that St Paul first makes his way. The Law of Moses ought to be a better schoolmaster to bring men to Christ than the law of nature.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

14. διελθόντες] It is not improbable that during this journey Paul may have encountered some of the ‘perils by robbers’ of which he speaks, 2Co 11:26. The tribes inhabiting the mountains which separate the table-land of Asia Minor from the coast, were notorious for their lawless and marauding habits. Strabo says of Isauria, λῃστῶν ἅπασαι κατοικίαι (xii. 6), and of the Pisidians, καθάπερ οἱ Κίλικες, λῃστρικῶς ἤσκηνται, xii. 7. He gives a similar character of the Pamphylians.

Ἀντιόχεια ἡ Πισιδία or πρὸς Πισιδίᾳ, Strabo, xii. 8, was founded originally (Strabo, ib.) by the Magnetes on the Meander, and subsequently by Seleucus Nicator, and became, under Augustus, a Roman colony (ἔχουσα ἐποικίαν Ῥωμαίων, Strabo, ib.:—‘Pisidarum colonia Cæsarea, eadem Antiocheia.’ Plin. v. 24.

‘In Pisidia juris Italici est colonia Antiochensium,’ Paulus, Digest. i. 15). Its position is described by Strabo as being on a hill, and was unknown or wrongly placed till Mr. Arundell found its ruins at a place now called Yalobatch, answering to Strabo’s description: where since an inscription has been found with the letters Antiocheae Caesare (C. and H. pp. 205, 207 note).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.