Chapter Thirteen

The journey of Barnabas and Saul to Cyprus and the conversion of the proconsul Sergius Paulus (1–12). The journey to Perga and Pisidian Antioch and Paul’s speech in the synagogue at Antioch (13–41). The effect of Paul’s speeches on Gentiles and Jews, the persecution of Barnabas and Paul, and their departure to Iconium (42–52)

Acts 13:1. In Antioch, in the church there, there were certain prophets and teachers: Barnabas, and Simeon who was called Niger, and Lucius the Cyrenian, and Manaen, a foster-brother of Herod the tetrarch, and Saul. “There were certain prophets and teachers.” Prophecy and teaching were in the early Christian Church special gifts of the Holy Spirit, granted to certain chosen servants of God (1 Cor 12:28; Eph 4:11). In terms of modern understanding, we might say this was something akin to the “clairvoyance” and “eldership” of our own time. Prophecy is visionary foreknowledge of the future, communicated to others sometimes through some fitting symbolic act, and sometimes simply through prediction or figurative utterance. Teaching is the higher spiritual wisdom that opens in a person the capacity to instruct and guide others by counsel and exhortation in all circumstances of life. Among such grace-bearing persons of the Antiochian church are mentioned: “Barnabas,” who had earned the respect of the entire early Christian Church (Acts 11:22) and had served in the founding of the Antiochian church; “Simeon” Niger (i.e., the Black), probably of Latin origin, to judge from his surname; “Lucius” of Cyrene — from Cyrene (see Acts 2:10) — perhaps the one the Apostle Paul names in Rom 16:21, and one of the Cyrenians mentioned by the author of Acts above (Acts 11:19-20); “Manaen” or Manaim, a foster-brother of Herod the tetrarch, i.e., of Antipas, the tetrarch of Galilee (Matt 2:22). On this point Theophylact remarks: “Here is what character means; and upbringing exerts no influence: look what an impious man Herod remained, while his foster-brother Manaen was so transformed that he was even deemed worthy of the gift of prophecy...” Finally, Saul is mentioned last, since he entered into fellowship with the Antiochian church later than the others, and his apostolic activity had only just begun (Chrysostom and Theophylact).

Acts 13:2. As they were serving the Lord and fasting, the Holy Spirit said: Set apart for Me Barnabas and Saul for the work to which I have called them. “While they were worshiping the Lord” — λειτουργούντων δέ αυτῶν τῶ Κυρίω. The Greek expression denotes public worship, in this case probably the Eucharist (worshiping “the Lord,” i.e., Jesus); consequently, the words cited here pertain not only to the 5 named individuals, but to the entire Antiochian church. “The Holy Spirit said” — probably through a prophet or prophets (Chrysostom), who declared the command of the Holy Spirit before the entire assembly. “Set apart,” i.e., from among yourselves — in the sense of choosing and consecrating the chosen for a special ministry. “For the work to which I have called them.” The specific work is not named directly. But it was, without doubt, known to the Antiochian Church (cf. Acts 9:15), as is evident also from the expression “they sent them off,” knowing the work for which they were being sent, i.e., that they were going forth to preach the Gospel to the pagan world.

Acts 13:3. Then, having fasted and prayed and laid their hands on them, they sent them off. “After fasting and praying and laying their hands on them.” As a matter of special importance, requiring special provision for the journey, the fulfillment of God’s command concerning the chosen ones is preceded by fasting and prayer. The consecration for their new and special holy ministry then takes place through “the laying on of hands” — by the presiders of the assembly, of course, not by the entire community. Thus the future great apostle to the nations received a second ordination for the work of the highest apostolic ministry. “What does it mean: ‘Set apart for Me... for the work’? — For apostleship. So Paul is ordained for apostleship, to preach with authority...” (Chrysostom, cf. Theophylact).

Acts 13:4. These, having been sent out by the Holy Spirit, came to Seleucia, and from there sailed to Cyprus; “They, having been sent out by the Holy Spirit” — by a new and distinct revelation, separate from the one just mentioned. With this qualification begins the account of the 1st great journey of the Apostle Paul in preaching the Gospel, which constitutes the content of two chapters Acts 13-14. The route, order, and direction of this journey is indicated clearly and precisely, beginning and ending at Antioch (as do all the others, with the exception of the last — in chains — which began in Jerusalem and ended in Rome with the apostle’s martyrdom). “They went down to Seleucia” — κατῆλθον εις τήν Σελεύκειαν — Slavonic: “they came down to Seleucia.” The Greek and Slavonic expressions indicate the geographical and topographical position of Seleucia in relation to Antioch — they descended (went down from above) to Seleucia (as in Luke 10:30). “Seleucia,” also called Pieria — a small port city at the mouth of the river Orontes (on which, further upstream, Antioch was also situated). From Seleucia they “sailed away to Cyprus” — the island of the Mediterranean Sea closest to Antioch. Barnabas was from this island (Acts 4:36) and probably had a great many relatives and acquaintances there, through whom it was easy to establish connections not only with the population of the island itself, but also with the surrounding mainland regions, which maintained the most lively trade relations with the enterprising islanders. All of this made Cyprus a particularly favorable starting point for going “among the nations” for those who were to enlighten the Gentiles.

Acts 13:5. and, being in Salamis, they proclaimed the word of God in the Jewish synagogues; they also had John with them for assistance. “Salamis” — a coastal city of Cyprus on the eastern shore of the island, facing the Syrian coast. “They preached in the synagogues of the Jews” — since Barnabas was by origin from the Jews of Cyprus, it was natural for him and Saul to turn with the preaching about Christ first of all to the Jews, as they did with Paul everywhere and always (Acts 13:46). “They also had John as an assistant” — evidently John Mark, the same one whom they had taken with them from Jerusalem to Antioch (Acts 12:25), “as an assistant” — i.e., to carry out their commissions, including perhaps the administration of baptism to those being converted (Acts 10:48; cf. 1 Cor 1:14).

Acts 13:6. Having traveled through the whole island as far as Paphos, they found a certain sorcerer, a false prophet, a Jew by the name of Bar-Jesus, “Paphos” — the main city of the island, the residence of the Roman proconsul, on the opposite end of the island from Salamis. “A certain magician, a false prophet” — evidently similar to Simon the Magician (Acts 8:9). “Bar-Jesus” means son of Jesus. Perhaps this name was not the magician’s own proper name, since it expresses only his Jewish patronymic (just as the proper name of “Bartholomew,” i.e., son of Tolmai, was Nathanael — see the commentary on Matt 10:3). The Arabic name “Elymas” mentioned next likewise does not seem to serve as the false prophet’s own proper name, but is simply a designation of his profession, since “Elymas” means magician-sage par excellence.

Acts 13:7. who was with the proconsul Sergius Paulus, an intelligent man. He, summoning Barnabas and Saul, wished to hear the word of God. “Was with the proconsul” — evidently having him under his influence. Under Octavian Augustus, Cyprus was for a time an imperial province governed by a propraetor, but Augustus ceded this province to the senate, and from that time it was governed by a proconsul, which “Sergius Paulus” was at the time described. The author of Acts characterizes him as “an intelligent man,” which partly explains his association with the magician, from whom he evidently sought to satisfy his spiritual inquiries; it is also borne out by the fact that, despite the magician’s opposing influence, he was able to approach the new preachers of higher wisdom impartially and find in it true satisfaction for his love of wisdom.

Acts 13:8. But Elymas the sorcerer (for that is what his name means) opposed them, seeking to turn the proconsul away from the faith. “Opposed them” — that is, raised objections, contested their teaching, trying to refute it, to present it as untrue and unworthy of the proconsul’s attention and that of others.

Acts 13:9. But Saul, who is also Paul, filled with the Holy Spirit and fixing his gaze on him, “Saul, who is also called Paul.” Here for the last time the author of Acts uses the Hebrew name “Saul” and for the first time the Roman name “Paul,” which from this point becomes the exclusive name of the apostle to the nations. In this change of name and its coincidence with the conversion of Proconsul Paulus, one rightly perceives not a simple coincidence, but a special significance and intentionality on the part of the author of Acts. According to the explanation of the earliest commentators, Paul took this new name in memory of the so remarkable conversion of the Roman proconsul S. Paulus which he had accomplished (Hieron. De vir. 5). He may also have been prompted to this change by the circumstance that he was now going to preach Christ to the Greco-Roman world, in the conversion of which he saw his special calling, making it more fitting to adopt a new Roman name, which happened to be so similar to his Hebrew name. It is also remarkable that from this time the author of Acts allows another significant change, placing as the chief figure in the apostolic journey described “Paul” and not Barnabas as before (“Barnabas and Saul,” whereas from this point he writes almost consistently “Paul and Barnabas”). Evidently, through the conversion of the proconsul and the severe punishment of the magician, Paul displayed such a power of God in himself that it gave reason to consider him the chief figure of this mission and the highest apostle of the Gentiles, which was borne out later in all his subsequent activity. “Fixed his gaze on him,” which signified the deepest penetration into the soul of the magician with its base qualities.

Acts 13:10. said: O full of all deceit and all villainy, son of the devil, enemy of all righteousness! Will you not stop perverting the straight paths of the Lord? “O full of all deceit and all villainy.” The Greek ραδιουργίας (villainy) properly means knavery, which together with deceit constituted the necessary qualities of a popular deceiver. “Son of the devil” — an angry expression contrasting with his name “Bar-Jesus” — son of salvation or of the savior. A son of the devil is a man whose entire inner disposition is an embodiment of the spirit of falsehood and malice — the enemy of God and of people (cf. John 8:44). “Making crooked the straight paths of the Lord” — those leading the proconsul toward true faith in Christ and blessedness, in contrast to the crooked paths that lead away from Christ and into eternal ruin.

Acts 13:11. And now, behold, the hand of the Lord is upon you: you will be blind and will not see the sun for a time. And immediately a mist and darkness fell on him, and he, turning about here and there, was seeking someone to lead him. “Behold, the hand of the Lord is upon you,” i.e., the punishing, corrective power of God (Judg 2:15; Job 19 and others). “You will be blind and will not see the sun...” — an intensified expression of the heaviness of the divine punishment upon the magician — you will be completely blind, corresponding to which is the subsequent intensified expression — “mist and darkness fell upon him.” “For a time,” i.e., until he ceases to oppose the preachers and repents. Whether Elymas made use of the mercy left open to him is unknown.

Acts 13:12. Then the proconsul, seeing what had happened, believed, being astonished at the teaching of the Lord. “The teaching of the Lord,” proclaimed through the mouths of the apostles (Acts 8:25).

Acts 13:13. Setting sail from Paphos, Paul and those with him arrived at Perga in Pamphylia. But John, separating from them, returned to Jerusalem. “Paul and his companions” (see note on Acts 13:9), i.e., Barnabas and John Mark and perhaps also someone from among the converted Cypriots. “Pamphylia” — a coastal region of Asia Minor to the north of Cyprus; “Perga” — the main city of this region, situated not far from the sea on the river Cestrus and known in antiquity for its temple of Diana. “John, separating from them, returned to Jerusalem” — the reason is not stated, but from what follows it is clear that it was not entirely praiseworthy; Paul, at least, did not approve of it. Perhaps here a certain weakness of character on John’s part manifested itself, together with apprehension at the great labors that lay ahead, entailing no small dangers and hardships, which may have seemed beyond the strength of the young John (Theophylact; cf. Chrysostom; Chet.-Min., June 11 — “being young”).

Acts 13:14. They, going on from Perga, arrived at Antioch in Pisidia and, entering the synagogue on the Sabbath day, sat down. “Pisidian Antioch” — a populous city which at different times, depending on circumstances, was classified now under Phrygia, now under Pamphylia, now under Pisidia — provinces of Asia Minor.

Acts 13:15. After the reading of the Law and the Prophets, the leaders of the synagogue sent word to them: Men and brothers! if you have any word of exhortation for the people, speak. “After the reading of the Law and the Prophets,” i.e., the reading of the portions appointed for that Sabbath from the Pentateuch of Moses and the prophetic books. “The rulers of the synagogue.” Strictly speaking, there was one ruler of the synagogue (the archisynagogue, Luke 8:41; Matt 9 and others). Probably the elders who were members of the council alongside the archisynagogue are also here called rulers. “Sent to them.” Probably before this visit to the synagogue, Paul and Barnabas had already become known as learned men, skilled in the understanding and interpretation of Scripture, which is why they were invited to speak.

Acts 13:16. Paul, standing up and motioning with his hand, said: Men of Israel and you who fear God! Listen. “Motioning with his hand” to signal that he wished to speak. “Such was the custom among the Jews” — Chrysostom explains. It is noteworthy that now “Barnabas yields to Paul, as John everywhere yields to Peter” (Theophylact). “He said...”. The apostle’s speech consists of a brief but powerful portrayal of the history of the Hebrew people from the time of the patriarchs down to David, with the aim (as with Stephen, Acts 7) of pointing to the great divine benefactions given at that time (Theophylact and Chrysostom), and then from there making a direct transition to the history of the Lord Jesus Christ and the teaching on forgiveness of sins through Him, with a strong warning against unbelief in Him. “Men of Israel” (Acts 3:12) “and you who fear God.” The first designation refers to natural-born Jews, the second to proselytes of the gate — worshipers of the true God from among the pagans — who participated in the synagogue services, where they occupied places specially designated for them (cf. Acts 13:43).

Acts 13:17. The God of this people chose our fathers and exalted this people during their time of sojourn in the land of Egypt, and with an uplifted arm led them out of it, “The God of this people,” i.e., the Hebrew people. The Greek text: ο Θεός τοῦ λαοῦ τούτου Ισραήλ... The manner of expression indicates that Paul’s speech is addressed specifically to the proselytes, but at the same time it is aimed indirectly, with no less force, at the hearts of the Jewish listeners as well, whom he addresses more directly from Acts 13:26 onward. “Our fathers.” Having just spoken of the God “of this people,” the apostle by the expression “our fathers” counts himself among the Hebrew people, showing that this people alone enjoyed the privilege of a special divine election, while all other peoples were left, for a time, to walk in their own ways (Acts 14:16). “Chose” — by the choosing of Abraham and the covenant made with him and his descendants. “Made great” — through multiplication, strength, and might, of which the Egyptians themselves were afraid (Exod 1:7-10). “Led them out with an uplifted arm.” A figurative expression frequently used in Holy Scripture when mentioning the exodus of the Jews from Egypt; it denotes the power of God the Lord as the leader of His people, brought out under the protection of His mighty hand, which manifested itself in so many signs and miracles of the Exodus.

Acts 13:18. and for about forty years he sustained them in the wilderness. “Sustained them” — ετροποφόρησεν — with motherly solicitude, carrying them in his arms as a mother carries an infant (cf. Deut 1 and 2 Macc 7:29). This solicitude was expressed especially in feeding them with heavenly bread — the manna (cf. John 6:30-32).

Acts 13:19. And, having destroyed seven nations in the land of Canaan, He distributed their land to them as an inheritance. “After destroying seven nations in the land of Canaan” (i.e., Palestine) (cf. Deut 7:1). Since the nations mentioned were far stronger and more numerous than the Jewish people (Deut 7:1-2), this destruction and the subsequent division of the land is also mentioned in order to emphasize the care of the Lord for His people, for the purpose of preparing them to receive the promised Messiah.

Acts 13:20. And after these things, for about four hundred and fifty years, He gave them judges until Samuel the prophet. “After that” — i.e., after the division of the land of Canaan among the Jews — “about 450 years.” This chronology of the period of the Judges is somewhat at variance with the indication in 3 Kings (1 Sam 6:1), where the 4th year of Solomon’s reign — the year of his building of the temple — is called the 480th year from the exodus of the Jews from Egypt (according to the LXX, the 440th), in which case only 331 years would properly fall within the period of the Judges. This discrepancy is explained by the fact that the apostle here uses the chronology of tradition rather than of Scripture, as the noted Jewish historian Josephus also does, counting from the departure of the Jews from Egypt to the building of the temple (or the 4th year of Solomon’s reign) 592 years. The right to prefer the date of tradition to Scripture cannot be disputed in view of the fact that copyists of manuscripts could especially easily introduce errors into numbers — letters, so that numeric dates in particular vary extremely across different manuscripts and required special verification by the authoritative voice of scholarly tradition. “He gave them judges” — special leaders raised up by His immediate power and direction, for the salvation of the people from calamities and for governing them (Judg 3:10). The special “Book of Judges” describes their deeds. “Until the prophet Samuel,” who was the last Judge of the people.

Acts 13:21. Then they asked for a king, and God gave them Saul the son of Kish, a man from the tribe of Benjamin. So forty years passed. “Forty years.” In the Old Testament books the duration of Saul’s reign is nowhere directly stated. Here Paul again employs the indication of tradition, which Josephus also uses, giving separately 18 years of Saul’s reign during Samuel’s lifetime and 22 years more after his death (Antiquities VI, 14, 9).

Acts 13:22. Having rejected him, He raised up David as king for them, of whom He also testified, saying: I have found David the son of Jesse, a man after My own heart, who will carry out all My wishes. “Having removed him” — for not fulfilling the will and determinations of God — “he raised up David to be their king” (1 Sam 13 and following; 1 Sam 15 and following; 1 Sam 16 and following). “He testified, saying.” The divine utterance about David cited by Paul is a free combination of what was actually said in the name of God by Samuel to Saul concerning his rejection (1 Sam 13:14), and what the psalmist (Ethan) merely places in God’s mouth as having been said to Samuel (“in a vision to your holy one” Ps 88 and following).

Acts 13:23. From his offspring God, according to His promise, has raised up for Israel a Savior, Jesus. From David the apostle swiftly moves to the preaching of Christ, as the goal of the entire God-directed history of Israel and as that Descendant of David for whom David was the best type through his two above-mentioned qualities (“a man after God’s own heart... he will do all my will”), and who was the most perfect fulfillment of the promise given to David.

Acts 13:24. Before the very appearance of Him, John preached a baptism of repentance to all the people of Israel. “Before his coming,” i.e., before his coming forward in public ministry, which took place immediately after his baptism, “John proclaimed a baptism of repentance.” See Mark 1 and parallels.

Acts 13:25. As John was completing his course, he was saying: Who do you think I am? I am not he; but behold, one is coming after me, the sandals of whose feet I am not worthy to untie. “As John was finishing his course,” i.e., at the completion of his ministry as the Forerunner of Christ, not at the end of his life generally. The cited words of the Forerunner were spoken by him around the time of Christ’s baptism, by which the ministry of the Forerunner properly ended, rather than by his death, although that death was not long in coming. “What do you suppose me to be? I am not he,” etc. A brief and free rendering of the Baptist’s testimonies set forth in the Gospels (John 1 and following; John 3 and parallels). The apostle’s speech is lively, animated, and therefore fragmentary.

Acts 13:26. Men and brothers, children of the lineage of Abraham, and those among you who fear God! To you the word of this salvation has been sent. Coming to the exposition of the very essence of the evangelical preaching about the suffering, death, and resurrection of Christ and the salvation of all through Christ, the apostle repeats with heightened affection and persuasiveness his appeal to those present: “brothers, sons of the family of Abraham” — i.e., natural-born Jews, “and those among you who fear God,” i.e., proselytes (cf. Acts 13:16). “The message of this salvation,” i.e., the proclamation of this salvation and salvation itself. “To us has been sent” — υμῖν... απεστάλη — sent through the apostles, in the present case Paul and Barnabas.

Acts 13:27. For the inhabitants of Jerusalem and their rulers, not recognizing Him and condemning Him, fulfilled the words of the prophets that are read every Sabbath, “For...” — here used not in a causal sense, but in an explanatory sense. “They fulfilled the words of the prophets” — without thinking or realizing it, they fulfilled what had been predetermined from eternity by God and foretold through the prophets, i.e., that Christ was destined to suffer and die. “Which are read every Sabbath.” What a heavy reproach! What a bitter truth! Every Sabbath these prophetic words are read in the synagogues, and those who read and expound them do not realize that they have become the terrible fulfillers of them. But if in the non-recognition of the Messiah a degree of ignorance might have somewhat mitigated their guilt, what followed — the slaying of the Innocent one, even after he was acknowledged as such — excuses them in no way: “this was no longer a matter of ignorance; for, granting that they did not consider him to be the Christ, why did they kill him even so?” (Chrysostom).

Acts 13:28. and, finding in Him no cause worthy of death, they asked Pilate to have Him killed. Acts 13:29. When they had accomplished everything written about Him, they took Him down from the tree and laid Him in a tomb. “They took him down from the tree, laid him in a tomb...” Although this was done not by enemies but by friends of the Lord (Joseph together with Nicodemus), the apostle nonetheless attributes this also to the crucifiers of Christ, as the consequence of their terrible deed, summarized from beginning to end.

Acts 13:30. But God raised Him from the dead. Acts 13:31. For many days He appeared to those who had come with Him from Galilee to Jerusalem, and they are now His witnesses before the people. “But God raised him” (cf. Acts 2:24 — note). The certainty of this resurrection is demonstrated by his appearances “for many days,” namely 40, to his disciples, who were all Galileans (Matt 10:4), “and who are now his witnesses” (cf. Acts 2:32), i.e., eyewitnesses of all that happened with him, who must be the most reliable announcers of all this to the rest of the people. Paul does not count himself, it appears, among these witnesses — the eyewitnesses of the Lord who appeared to the disciples after the resurrection. It is true that he himself also saw the Lord (Acts 9 and following; 1 Cor 15:8), but under entirely different circumstances from those of the other apostles.

Acts 13:32. And we bring you the good news that the promise made to the fathers, God has fulfilled for us their children, by raising Jesus, Acts 13:33. as also it is written in the second Psalm: You are My Son; today I have begotten You. Paul considers the proofs of the truth of Christ’s resurrection provided by direct eyewitness testimony to be insufficient for ordinary people, yet he does not regard them as the only proofs, and points to a mightier support for them in Holy Scripture itself. The resurrection of Jesus appeared to be an utterly necessary condition for the fulfillment of God’s promises concerning him, one of which declared: “You are my Son; today I have begotten you” (Ps 2:7). This teaching about the divine Sonship of the Messiah seemed to require his resurrection logically, being itself grounded upon it as an irrefutable conclusion from its premises.

Acts 13:34. And as for the fact that He raised Him from the dead, so that He would no longer return to decay, He spoke thus: I will give you the holy and faithful mercies promised to David. Acts 13:35. Therefore He also says in another place: You will not allow Your Holy One to see decay. Acts 13:36. For David, having in his own time served the will of God, fell asleep and was gathered to his fathers, and saw decay; Acts 13:37. but the One whom God raised did not see decay. A further proof of the authenticity of the fulfillment of God’s promises on Jesus, in his resurrection, the apostle finds in words of God spoken through the mouths of the prophets Isaiah (Isa 55:3) and the psalmist David. The former, in the name of God, promises the inviolable fulfillment of the promises given to David, which are of such a nature that their fulfillment is incompatible with the possibility that the Messiah could return to corruption. David speaks about this with complete clarity in Ps 15:10 (see notes on Acts 2:25-32). “David, in his own generation having served the purpose of God, fell asleep.” The Greek text (and the Slavonic following it) seems to have a somewhat different thought: Δαβίδ μέν γάρ ιδία γενεᾶ υπηρετήσας τῆ τοῦ Θεοῦ βουλῆ, εκοιμήθη — “David, having served his own generation by the will of God, fell asleep,” that is: David, having served his generation, by God’s will fell asleep. “Having served his own generation” (or people) — through his royal service and his entire life, which gave so much not only to his own people but to the generations of all ages and nations in his Psalter. “Fell asleep,” i.e., died — a reverent, believing description of death, which is as though a sleep until the future resurrection of the dead. “Was gathered to his fathers” — an ancient Hebrew expression pointing to the fate of the dead after death (Gen 15:15; Judg 2:10); the soul of the deceased departs to Sheol and there is joined to the ancestors who had died before. “Saw corruption” — bodily corruption, in contrast to which Christ “did not see corruption” — because he rose and was destined to live eternally, so that all God’s promises to the fathers might be fulfilled (Acts 13:32).

Acts 13:38. Let it be known to you therefore, men and brothers, that through Him forgiveness of sins is proclaimed to you; “Through this man forgiveness of sins is proclaimed to you,” i.e., forgiveness of sins is granted to those who believe in him through him, and this is proclaimed through the apostolic preaching.

Acts 13:39. and in everything in which you could not be justified by the Law of Moses, everyone who believes is justified by Him. “Freed” — δικαιωθῆναι — “justified” — made righteous before God. This justification and purification from sins through faith in Christ, and the insufficiency of the law of Moses for this purpose, the apostle discusses in greater detail in his epistles to the Romans and the Galatians. “From everything from which you could not be freed by the law of Moses.” This “everything” has here an absolute meaning, for — according to the apostle’s teaching — the law of Moses could not justify a person before God in any respect. Such justification comes exclusively from faith in Christ, joined with the works of Christian love (Rom 3 and following; Rom 3:28; Gal 3 and following).

Acts 13:40. Take care, therefore, lest what is spoken of in the prophets come upon you: “What is said in the prophets...” Cf. Hab. 1 according to the LXX translation.

Acts 13:41. Look, you scoffers, be amazed and perish; for I am doing a work in your days, a work that you would not believe, even if someone were to tell you. “Scoffers” — i.e., of God’s voice, of God’s warnings, and therefore — of God himself. “Be astonished and perish.” The prophet here speaks in the name of God about the impending invasion of the land of the Jews by the Chaldeans as punishment for the unbelief and depravity of the Jewish people. This invasion was so unexpected and was accompanied by such astonishing upheavals for the Jews that they as it were “perished” from astonishment, were humbled to nothingness, to non-existence, to the utter shattering of all their expectations and conceptions of what was possible. With such a terrible judgment and divine punishment for unbelief and contempt of God’s voice the apostle now likewise threatens.

Acts 13:42. As they were going out from the Jewish synagogue, the Gentiles were asking them to speak about these same things on the following Sabbath. Acts 13:43. When the assembly was dismissed, many of the Jews and devout proselytes from the Gentiles followed Paul and Barnabas, who, speaking with them, urged them to continue in the grace of God. “To continue in the grace of God,” i.e., in this disposition of heart toward faith in Christ, preached by Paul, that had manifested itself in them — a disposition that was in time to lead them also to the salvation that had been proclaimed. This disposition was here the first breath or touch of the saving grace of God.

Acts 13:44. On the following Sabbath almost the whole city gathered to hear the word of God. “Almost the whole city,” i.e., its pagan population as well, whose attention had evidently been aroused by the private conversations of the apostles with the inhabitants during the week, between the two Sabbaths mentioned (Acts 13 and Acts 13:44).

Acts 13:45. But the Jews, seeing the crowd, were filled with jealousy and, contradicting and blaspheming, opposed what Paul was saying. The intensified expressions — “contradicting and reviling, they opposed” — point to the passionate, agitated hostility of the Jews toward Paul’s teaching.

Acts 13:46. Then Paul and Barnabas spoke out boldly: It was necessary that the word of God be proclaimed to you first, but since you reject it and judge yourselves unworthy of eternal life, behold, we are turning to the Gentiles. “They spoke out boldly...” The thought expressed by Paul about preaching the Gospel to the Gentiles independently of Judaism was still arousing considerable perplexity among believers in Jerusalem and Antioch (Acts 11:2-3 and following). It might arouse the same perplexity among all other Jews of the diaspora. Nevertheless, the Apostles — Paul and Barnabas — take the boldness to express it and to apply it in practice, having in view both the experience of the Apostle Peter (Acts 10), and the experience of the Antiochian preachers (Acts 11:20), and the special will of the Holy Spirit (Acts 13:1-4), and finally the fact that the Jews, who had first of all been proclaimed the word of Christ even here, had proved disobedient, and thereby had as it were themselves justified the apostles’ turning to the Gentiles with the preaching of Christ. “It was necessary that the word of God be spoken first to you...,” i.e., the teaching about Christ the Savior; it was necessary both by the clear command of the Lord himself (Acts 1:8; Rom 1:16), and in general by the divine determinations concerning the Messiah, who was sent first of all to the lost sheep of the house of Israel, and only then belonged to all the remaining nations. “You judge yourselves unworthy of eternal life,” the granting of which to all humanity constituted the chief purpose of the Messiah’s coming, on the condition of faith in him. “Behold, we are turning to the Gentiles.” “These words,” says St. Chrysostom, “are full of great gentleness. He did not say: we are abandoning you, in order to show that it was possible to return here again, and that this departure was made not as a result of your insult, but — such is the command given to us. The Gentiles need to hear the word of God, but that they should have to hear it before you — that does not depend on us, but on you...”

Acts 13:47. For so the Lord commanded us: I have appointed You as a light for the Gentiles, so that You may be for salvation to the ends of the earth. In proof of the fact that the apostles’ turning with their preaching to the Gentiles was not an arbitrary action on their part and fully accorded with God’s plan for the salvation of the world, the apostles cite the utterance of the prophet Isaiah (Isa 49:6), where God’s determination concerning the Messiah is expressed as a light for the Gentiles and the salvation of all people to the ends of the earth. In this divine determination the apostles see for themselves something like a divine command and the strongest justification of their activity in the eyes of the Jews, for whom a reference to the express command of the Lord himself to teach all nations (Matt 28:19) could not carry the same force as pointing to the words of a prophet.

Acts 13:48. Hearing this, the Gentiles rejoiced and glorified the word of the Lord, and all who had been destined for eternal life believed. “Hearing this,” i.e., the determination of God, attested by the apostles, concerning the admission of the Gentiles into the Church of Christ. “Glorifying the word of the Lord,” i.e., the new teaching, the new faith, the Holy Gospel. “As many as were appointed to eternal life” — on account of God’s foreknowledge of their freely-chosen righteous conduct (cf. John 6:44; Rom 8:29-30).

Acts 13:49. And the word of the Lord spread throughout the whole region. “The word of the Lord,” i.e., the evangelical proclamation.

Acts 13:50. But the Jews incited the devout and prominent women and the leading men of the city, and stirred up a persecution against Paul and Barnabas and drove them out of their region. Acts 13:51. They shook the dust off their feet against them and went to Iconium. “They shook off the dust from their feet against them” (Matt 10:14), as a sign of the complete cessation of all fellowship. “They went to Iconium” — a densely populated city to the southeast of Pisidian Antioch, classified at various times now under Pisidia, now under Lycaonia, now under Phrygia.

Acts 13:52. And the disciples were filled with joy and with the Holy Spirit. “But the disciples,” i.e., the Pisidian Christians, “were filled with joy” instead of being disheartened by the persecution of the apostles. “Such is the power of the Gospel! — Theophylact exclaims (cf. Chrysostom). — The teachers were driven out, while the disciples rejoiced... The suffering of the teacher does not take away boldness from the disciple, but makes him more fervent.”