Acts 14:1-7

Now at Iconium they entered together into the Jewish synagogue and spoke in such a way that a great number of both Jews and Greeks believed. But the unbelieving Jews stirred up the Gentiles and poisoned their minds against the brothers.  So they remained for a long time, speaking boldly for the Lord, who bore witness to the word of his grace, granting signs and wonders to be done by their hands.  But the people of the city were divided; some sided with the Jews and some with the apostles. When an attempt was made by both Gentiles and Jews, with their rulers, to mistreat them and to stone them, they learned of it and fled to Lystra and Derbe, cities of Lycaonia, and to the surrounding country, and there they continued to preach the gospel.


they entered together into the Jewish synagogue - "Yet we do not believe that Paul's only purpose in going to the Jewish synagogues first was that he might contact the Jews.  It must be remembered that before Israel was set aside by God the favored nation still exerted considerable influence, spiritually, upon the Gentiles.  Hence, in the synagogues Paul would also find those Gentiles who had at least come to recognize the true.  God.  These would naturally be most open to the Word of God and the message of grace and, if won to the truth, would give him a nucleus of believers around which to build.  It is intimated that there were Gentiles present in the synagogue at Pisidian Antioch, from which Paul and Barnabas had just come, and it is definitely stated that Greeks as well as Jews were present in this one in Iconium." (Stam)

the unbelieving Jews stirred up the Gentiles - "Nearly all the persecutions of the Acts originated in the hostility of the Jews.  Probably the case of Demetrius (Acts 19:24) is an exception." (Stam)

speaking boldly for the Lord, who bore witness to the word of his grace - "This boldness consisted in a direct—though not yet complete—proclamation of the gospel of God's grace through Christ as compared with the Judaism, or even the Christo-Judaism, of the believers at Jerusalem (Cf. Acts 13:38-39; 21:20).  That this is so is evident from the declaration that the Lord 'gave testimony unto the word of His grace, and granted signs and wonders to be done by their hands.'  But, it may be asked, why would the Lord give testimony to 'the word of His grace' by signs and wonders?  We believe the answer is three-fold, centering around the fact that God was only beginning to make the message of grace known.  First, miraculous signs were the credentials of apostleship (2 Cor 12:12).  Second, these signs were wrought primarily for the sake of the Jews who would recognize them as a proof of divine endorsement (1 Cor 1:22; Acts 15:12).  Third, they were wrought, while Israel's kingdom hopes had not yet been officially withdrawn, to 'make the Gentiles obedient' (Rom 15:18-19).  This last is no contradiction to 1 Cor 1:22, for there, in contrast to the Jews, which require a sign, it is said that the 'Greeks seek after wisdom.'  The Greeks were the highest type Gentiles, intellectually." (Stam)

signs and wonders -  These confirmed the truthfulness of their message (2 Cor 12:12).

Lycaonia - "The name of a large country consisting chiefly of a level plain, which had formerly been included  in the Seleucid empire.  At the period before us, it consisted of two distinct parts, the eastern one being attached to the Native State of Antiochus king of Commagene, whicl the western one was Galatia.  We may compare it to such a country as Rajputana, a small protion of which, Ajmere-Merwara is directly under British rule, while the rest consists of Feudatory States.  It was in the Roman part of Lycaonia that Paul and Barnabas preached, and in which the cities Lystra and Derbe were situated.  It was bounded on the north by Galatia proper; on the west by Phrygia and Pisidia; on the east by Cappadocia; and on the south by mountain spurs jutting out from Mt. Taurus." (Walker)

Lystra - About 20 mi (32 km) from Iconium.

"A city about eighteen miles SSW of Iconium.  We know nothing of it till the founding of a Roman colony there by  Augustus 6 B.C., as a defence against the brigands who infected the Taurus range to the south.  As a 'colony', its government and organization were Latin.  Otherwise, in its more remote situation, as the narrative shews, it was distinctly less Graecized and civilized than either Pisidian Antioch or Iconium." (Walker)

Derbe - "A frontier city of the Galatian province, on the main road leading southeast from Mystra.  Very little is known of the its history.  It was about thirty miles distant from Lystra." (Walker)

surrounding country - "We have here another of those 'regions' into which south Galatia was divided by the Roman administrators.  It was termed, officially, 'Galatica Lycaonia', after the province of Galatia to which it was attached.  Popularly, however, it seems to have been known as the "Galatic region', a name given to it by the inhabitants of that part of Lycaonia included in the client-State of Commagene.  Thus, in travelling from Iconium to Lystra, the missionaries passed from 'the Phrygian region' into 'the Galatic region' of Roman Lycaonia.  The latter began a few miles south and east of Iconium." (Walker)

they continued to preach the gospel - "It is touching to see these truly great men forced to flee for their lives, but thrilling and inspiring to see them immediately preaching the gospel in another place!  Such courage comes from more than a sense of duty.  Paul himself says it comes from an overwhelming appreciation of the love of Christ. 'For the love of Christ constraineth us.'" (Stam)

Acts 13:1-52

What is the theme of this chapter?

Paul begins his missionary journeys.

What is the key verse(s) of this chapter? Verses 38-39, 43

Let it be known to you therefore, brothers, that through this man forgiveness of sins is proclaimed to you, and by him everyone who believes is freed from everything from which you could not be freed by the law of Moses.

And after the meeting of the synagogue broke up, many Jews and devout converts to Judaism followed Paul and Barnabas, who, as they spoke with them, urged them to continue in the grace of God.

What can I apply to my life from this chapter (things to do/avoid)?

The disciples Paul was forced to leave behind because of the Jews' persecution (Acts 13:50-52; 2 Tim 3:11) were not depressed but "filled with joy and with the Holy Spirit." This is a good reminder to me that bad circumstances or sufferings I encounter now are only "momentary" (2 Cor 4:16-18) and "not worth comparing with the glory that is to be revealed to us" (Rom 8:18).

Additional observations/questions:

It's true that Paul confirmed the message of the twelve apostles; so do we, because what they preached was true; and so did Peter confirm Paul's message (2 Pet 3:15-16).  It's also true that Paul was saved under the old dispensation and emerged from it gradually, but from his conversion on he was specially called to proclaim, more and more fully, one great message: "the gospel of the grace of God" (Acts 20:24).  It was interesting what Stam said regarding the word grace (charis):

A comparison will be helpful here to show how the dispensation of grace was gradually beginning to emerge. The word grace, in the original (charis) appears less than 20 times in the four Gospel records, and then seldom with respect to the doctrine of grace, while in the Epistles of Paul — much smaller in volume — it appears well over 100 times and nearly always in connection with the doctrine of grace. Similarly, in the book of Acts the word appears (in the original) only 5 times before the raising up of Paul, and not once with regard to the doctrine of grace, while after the raising up of Paul it appears 15 times, mostly with regard to the doctrine of grace"

Compare all this with Eph 3:1-3: "For this reason I, Paul, a prisoner for Christ Jesus on behalf of you Gentiles—assuming that you have heard of the stewardship of God's grace that was given to me for you, how the mystery was made known to me by revelation, as I have written briefly."

Acts 13:42-52

As they went out, the people begged that these things might be told them the next Sabbath. And after the meeting of the synagogue broke up, many Jews and devout converts to Judaism followed Paul and Barnabas, who, as they spoke with them, urged them to continue in the grace of God. The next Sabbath almost the whole city gathered to hear the word of the Lord. But when the Jews saw the crowds, they were filled with jealousy and began to contradict what was spoken by Paul, reviling him. And Paul and Barnabas spoke out boldly, saying, “It was necessary that the word of God be spoken first to you. Since you thrust it aside and judge yourselves unworthy of eternal life, behold, we are turning to the Gentiles. For so the Lord has commanded us, saying, “‘I have made you a light for the Gentiles, that you may bring salvation to the ends of the earth.’" And when the Gentiles heard this, they began rejoicing and glorifying the word of the Lord, and as many as were appointed to eternal life believed. And the word of the Lord was spreading throughout the whole region. But the Jews incited the devout women of high standing and the leading men of the city, stirred up persecution against Paul and Barnabas, and drove them out of their district. But they shook off the dust from their feet against them and went to Iconium. And the disciples were filled with joy and with the Holy Spirit.


the grace of God - "With the latter passage, this verse forms a sort of transition to a series of passages in the Acts (14:3, 26; 15:11, 40; 18:27; 20:24, 32) which place God's grace in definite connexion with the extension of the Gospel to the Gentiles.  It helps to give us a new conception of that 'grace' as 'the surprising mercy of God by which those who had been wholly outside the privileged circle were now the recipients of the Divine favour' (Dean Armitage Robinson).  In St. Paul's Epistles, this sense of the word is still more strongly emphasized." (Walker)

A comparison will be helpful here to show how the dispensation of grace was gradually beginning to emerge.  The word grace, in the original (charis) appears less than 20 times in the four Gospel records, and then seldom with respect to the doctrine of grace, while in the Epistles of Paul — much smaller in volume — it appears well over 100 times and nearly always in connection with the doctrine of grace.  Similarly, in the book of Acts the word appears (in the original) only 5 times before the raising up of Paul, and not once with regard to the doctrine of grace, while after the raising up of Paul it appears 15 times, mostly with regard to the doctrine of grace" [compare with Eph 3:1-3]. (Stam)

It was necessary that the word of God be spoken first to you. - "It was necessary to preach the Word of God to the Jews first, then, [Acts 3:25-26] because according to covenant and prophecy they were to be the channel through which God should bless the Gentiles.  But let us continue with Paul's declaration to the Jews at Antioch: 'It was necessary that the Word of God should first have been spoken to you, BUT ...'  Does not this 'but' indicate a change in the program, a departure (even if a temporary departure) from the procedure outlined in prophecy?  But does this indicate that God was forced to change His plans because of Israel's rejection of Christ?  By no means, for the apostle informs us — and proves it — that this departure from His prophesied program had been planned, but kept secret, since 'before the world began' (Eph 1:4; 3:1-11; Col 1:24-27).  Does it mean, then, that God could not, or would not, keep His word?  No indeed.  First, this same Paul, by the Spirit, insists that all Israel will yet be saved and the covenant promises fulfilled (Rom 11:25-29).  Thus the departure from the prophetic program proves to be but a temporary one, an interruption of it.  Second, this generation of Abraham's seed failed to become a blessing to the Gentiles, not because of God's unfaithfulness to them, but because they refused to accept the blessing themselves.  Paul is most emphatic as to this, saying: 'But seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.'" (Stam)

you thrust it aside and judge yourselves unworthy of eternal life - "By their violent opposition to the Word of God and their blasphemy against it they had 'passed sentence upon themselves' that they were 'unworthy' of everlasting life.  The word 'unworthy' is a strong one, carrying the thought of baseness and dishonor." (Stam)

behold [lo], we are turning to the Gentiles - "The exclamation, 'Lo,' confirms the fact that something sensational is taking place as Paul announces that he will turn from the Jews to the Gentiles." (Stam)

they began rejoicing - "The Gentiles' reception and the Jews' rejection (Acts 13:50) of the gospel is, from here on, a recurring theme in Acts." (Ryrie)

as many as were appointed to eternal life believed - "'appointed' (Gk. tasso) - to place in order, arrange, signifies to appoint.  It is said of those who, having believed the Gospel, 'were ordained to eternal life,' (Acts 13:48)." (Vine)

"Cf. Rom 8:29-30; Eph 1:4-6, etc.  God's sovereign grace and man's free will are both emphasized in Scripture.  While many of the Jews of Antioch deliberately rejected 'eternal life' (v. 46), a large number of Gentiles, on the other hand, thankfully accepted it, by God's enabling grace, and believered." (Walker)

"And now the story of Bar-jesus proves to have been representative of the situation then existing as it is re-enacted on a larger scale.  The Gentiles ask to hear the Word of God.  The Jews, jealous of their own position, seek to keep it from them.  The Jews, therefore, are given up to judgment, while the Gentiles receive the truth and rejoice in it." (Stam)

"And now, as Bar-jesus had done in the case of Sergius Paulus, these Jews sought to turn the Gentiles from the faith, contradicting 'those things which were spoke by Paul' and blaspheming.  Their contradiction and blasphemy was a particularly serious matter in the light of our Lord's warning that whosoever should blaspheme or speak against Him might be forgiven, but whosoever blasphemed or spoke against the Holy would never be forgiven, neither in that age, nor in the age to come (Matt 12:31-32).  This was not, of course, because the Holy Spirit was a more important member of the Trinity than the Father or the Son, but simply because the Holy Spirit was the third member of the Trinity to deal with them.  They had rejected the Father in the Old Testament.  The the Father had sent the Son and they had rejected, contradicted and blasphemed Him.  Now the Son was to send the Spirit and, 'Beward,' says the Lord, for 'if you contradict or blaspheme Him, it will never be forgiven you.'  The Holy Spirit had come at Pentecost, mightily confirming the witness of the apostles to Christ, but the unbelieving Jews, especially the rulers, had bitterly opposed them, contradicting and blaspheming.  Now, here at Antioch in Pisidia, we find them doing the same thing.  Later, at Corinth again the Jews 'opposed themselves, and blasphemed' (18:6) and while that precise phraseology is not always used, this is what we find them doing from Jerusalem to Rome.  Thus it was that that rebellious generation in Israel committed the unpardonable sin, never to be forgiven them.  As a nation, however, Israel is typified by Bar-jesus who was blinded 'for a season' (Acts 13:11 cf. Rom 11:25-26)." (Stam)

stirred up persecution - "2 Tim. 3:11 indicates that St. Paul suffered personal violence at Antioch, and it has been suggested that one of the 'beatings with rods' (of Roman lictors) referred to in 2 Cor. 11:25 may have occurred at Pisidian Antioch, the Roman magistrates there, as in all such colonies, being attended by lictors.  It was probably, too, the scene of one of the five beatings by the Jews mentioned in 2 Cor. 11:24." (Walker)

they shook off the dust - "A good Jew took pains not to carry back into Palestine any dust from non-Jewish countries.  To 'shake off the dust' was a vivid gesture of complete break of fellowship and renunciation of responsibility for the person or community gestured at.  See Christ's command at Luke 9:5; 10:11 and Mark 6:11." (Ryrie)

Iconium - "An ancient city belonging to Phyrgia, but near the border of Lycaonia.  It was situated in a fertile spot, and was also an important commercial town, since one of the main roads between Cilicia and the west passed through it.  Jews were numerous there.  It was distant from Antioch about eighty-five miles by road, and was, so to speak, an outlying town in the region or zillah of Antioch, though much less important than the latter, from a political point of view." (Walker)

It is true that this incident at Pisidian Antioch was but a local matter, but it was nevertheless a representative one.  To the nation Israel had been offered,  in fulfillment of the promise to Abraham, the high privilege of being the channel through which all nations of the earth should be blessed.  When Israel rejected that offer, salvation and blessing were sent to the Gentiles simply by grace, through the finished work of Christ, and Israel, like Bar-jesus,w as blinded." (Stam)

"Would that we had grace to defend as vigorously this great message today, whether from its enemies, or its real friends who do not see it clearly as yet, who, like Peter (Gal 2) through fear of others, are ready to compromise and tone down the Gospel of Christ" (WR Newell in Paul vs. Peter, P. 15).

Acts 13:38-41

Let it be known to you therefore, brothers, that through this man forgiveness of sins is proclaimed to you, and by him everyone who believes is freed from everything from which you could not be freed by the law of Moses. Beware, therefore, lest what is said in the Prophets should come about: “‘Look, you scoffers, be astounded and perish; or I am doing a work in your days, a work that you will not believe, even if one tells it to you.’”


"A startling statement: What the law could not do (justify a person, or declare him righteous) Jesus Christ can do (cf. Rom 3:20, 24)." (Ryrie)

"This is the great climax reached.  He did not once mention the word repentance.  He has nothing to say of baptism.  He did not exhort them to do the best they could or to live under the law, which they had.  The Law of Moses could not justify them.  The Epistle to the Galatians, most likely read by those in Antioch who heard Paul speak, enlarges upon this fully.  Justification from all things is offered now by faith in Jesus Christ.  All that believe are justified of all things is the blessed message of the Gospel of Grace which Paul preached and which is not after man, but by the revelation of Jesus Christ (Gal 1:11-12)." (Gaebelein)

"We find the law and the prophets referred to at both the beginning and the end of this synagogue service (Acts 13:15,39,40).  At the beginning the law and the prophets are read and Paul and Barnabas are asked if they have some word of exhortation for the people.  Paul has a word of exhortation from both the law and the prophets.  After showing how the Savior, though crucified and rejected by His people, is alive again, he exhorts his hearers: Through Christ they may enjoy the FORGIVENESS of sins, for BY HIM all that BELIEVE are JUSTIFIED FROM ALL THINGS from which they could NOT be justified by THE LAW OF MOSES.  And to this the apostle adds a final exhortation not to despise the gracious offer, lest they find themselves in the position of Christ-rejecting Israel.  'Beware lest that come upon you' or, 'lest you find yourselves in the situation,' of those to whom God must now speak in the same way as He had spoken in Hab. 1:5 (though with regard to a different matter).  How applicable were the words of Hab. 1:5 to Israel's situation at this time!  They had despised God's goodness, now God was doing a work which they could not believe.  They said in effect: 'But He cannot save the Gentiles apart from us!  What about the Old Testament promises?'  Yet He was blessing the Gentiles apart from them—through the Christ whom they had rejected, and they could only 'Behold ... and wonder, and perish.'  Now Paul exhorts, especially his Jewish hearers, to beware lest that come upon them.  And thus the Spirit-led apostle used the opportunity to exhort his hearers from both the law and the prophets.  From the law: 'Do not trust in the law; trust in Christ.'  From the prophets: 'Do not despise the gracious invitation.'" (Stam)

"How striking the difference between Peter's first recorded address, delivered in Jerusalem at Pentecost, and Paul's first recorded address, delivered in this Pisidian synagogue! ... The record of Peter's Pentecostal address to 'all the house of Israel' closes with the demand: 'Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins ... ' (Acts 2:38).  Paul's address closes with the declaration that 'Through this man is preached unto you the forgiveness of sins.  And by Him all that believe are justified from all things, from which ye could not be justified by the Law of Moses' (Acts 13:38-39).  The word 'remission' in Acts 2:38 means to let go, to release, but the word justified here in Acts 13:28 means to be declared righteous, a great advance on remission." (Stam)

"Peter addressed the Jews distinctively, and before the final offer of the kingdom was withdrawn from them for the time being, and hence he offered forgiveness on the ground of repentance and baptism.  But Paul, speaking to Gentiles as well as Jews, and proclaiming the gospel of grace, as distinguished from that of the kingdom, 'utters a truth for the first time which Peter did not declare" (JM Gray).

Acts 13:24-37

Before his coming, John had proclaimed a baptism of repentance to all the people of Israel. And as John was finishing his course, he said, ‘What do you suppose that I am? I am not he. No, but behold, after me one is coming, the sandals of whose feet I am not worthy to untie.’ “Brothers, sons of the family of Abraham, and those among you who fear God, to us has been sent the message of this salvation. For those who live in Jerusalem and their rulers, because they did not recognize him nor understand the utterances of the prophets, which are read every Sabbath, fulfilled them by condemning him. And though they found in him no guilt worthy of death, they asked Pilate to have him executed. And when they had carried out all that was written of him, they took him down from the tree and laid him in a tomb. But God raised him from the dead, and for many days he appeared to those who had come up with him from Galilee to Jerusalem, who are now his witnesses to the people. And we bring you the good news that what God promised to the fathers, this he has fulfilled to us their children by raising Jesus, as also it is written in the second Psalm, “‘You are my Son,
today I have begotten you.’ And as for the fact that he raised him from the dead, no more to return to corruption, he has spoken in this way, “‘I will give you the holy and sure blessings of David.’ Therefore he says also in another psalm, “‘You will not let your Holy One see corruption.’  For David, after he had served the purpose of God in his own generation, fell asleep and was laid with his fathers and saw corruption, but he whom God raised up did not see corruption.


John had proclaimed a baptism of repentance to all the people of Israel - "In connection with Christ, the apostle first recalls the fact that John the Baptist, His forerunner, had preached the baptism of repentance to all the people of Israel.  The phraseology here is important.  Many preachers who hold to water baptism today, say apologetically: 'We do not preach baptism.  Like Paul, we preach Christ, and Him crucified.'  All such should remember at least that John 'the Baptist' did preach baptism — 'the baptism of repentance for the remission of sins.'  This is plainly stated, not only in Paul's sermon here, but also in such passages as the following: 'John did ... preach the baptism of repentance for the remission of sins' (Mark 1:4).  'And he came ... preaching the baptism of repentance for the remission of sins' (Luke 3:3).  '... the baptism which John preached' (Acts 10:37).  Nor did John's hearers come to his baptism with the feeling of joy that possesses the hearts of many who come to be baptized today, supposing that they are now to symbolize to the world that they have been buried and raised with Christ.  Rather, they came pale and shaken to confess their sins and to ask for the cleansing signified by baptism.  They came to a 'baptism of REPENTANCE for the REMISSION OF SINS' (Mark 1:4) and 'were baptized of him in Jordan, CONFESSING THEIR SINS (Matt 3:6).  But the apostles, in his address here, emphasizes the fact that John's ministry was but an introduction to Christ.  John, though immensely popular for a time, was not the Christ, as some suspected.  He merely called upon the people of Israel to repent that they might be ready to receive Christ.  As we know, Israel as a nation rejected John's message, their Messiah and the remission of their sins.  Yet now Paul says not only to the Jews but also to the God-fearing Gentiles in his audience: 'To you is the word of this salvation sent' (Acts 13:26).  Does this mean that Paul, like John the Baptist and Peter, also preached 'the baptism of repentance for the remission of sins,' offering Christ as King?  Not at all.  Nowhere, ever, do we find Paul proclaiming repentance and baptism for the remission of sins and in this sermon in Pisidian Antioch he certainly did not do so if Verses 38 and 39 mean anything at all ... Careful note should be taken as to how and why salvation was now being sent to these Jews of the dispersion and the God-fearing Gentiles among them.  'To YOU is the word of this salvation sent,' says Paul, 'For THEY that dwell at Jerusalem, and their rulers ... condemned Him.'  It was not, then, because Jerusalem and Israel's rulers had accepted Christ and therefore the kingdom could now be proclaimed in the regions beyond.  The very fact that Paul, rather than one of the twelve, is the preacher here would refute this idea.  It was rather because Jerusalem and Israel's rulers had rejected Christ.   They had rejected Christ, so now Paul offers Him to these dispersed Jews and God-fearing Gentiles.  The reason he could thus offer salvation to his hearers apart from Israel's conversion was because though those at Jerusalem neither knew Christ nor understood the prophets, they had nevertheless fulfilled the prophetic Scriptures in condemning Christ!  At first, according to Acts 10:36, the Word of God was 'sent unto the children of Israel.'  Here in Acts 13:26 'the word of this salvation' is 'sent' to the 'children of the stock of Abraham' and Gentiles among them who 'feared God.'  In acts 28:28 'the salvation of God is sent unto the Gentiles.'" (Stam)

And when they had carried out all that was written of him - "While Israel, as a nation, had crucified Christ and was even now standing by that awful deed, all had progressed according to God's immutable plan.  Christ was alive in spite of His enemies, and gloriously able and ready to save." (Stam)

by raising Jesus - "Refers to His incarnation (cf Acts 13:23), though some believe that it refers to His bodily resurrection and others to His exaltation." (Ryrie)

in the second Psalm - Ps 2:7

Acts 13:13-23

Now Paul and his companions set sail from Paphos and came to Perga in Pamphylia. And John left them and returned to Jerusalem, but they went on from Perga and came to Antioch in Pisidia. And on the Sabbath day they went into the synagogue and sat down. After the reading from the Law and the Prophets, the rulers of the synagogue sent a message to them, saying, “Brothers, if you have any word of encouragement for the people, say it.” So Paul stood up, and motioning with his hand said:
“Men of Israel and you who fear God, listen. The God of this people Israel chose our fathers and made the people great during their stay in the land of Egypt, and with uplifted arm he led them out of it. And for about forty years he put up with them in the wilderness. And after destroying seven nations in the land of Canaan, he gave them their land as an inheritance. All this took about 450 years. And after that he gave them judges until Samuel the prophet. Then they asked for a king, and God gave them Saul the son of Kish, a man of the tribe of Benjamin, for forty years. And when he had removed him, he raised up David to be their king, of whom he testified and said, ‘I have found in David the son of Jesse a man after my heart, who will do all my will.’ Of this man's offspring God has brought to Israel a Savior, Jesus, as he promised.


Perga in Pamphylia - "It lay N.N.W. of Cyprus, and was the national district to make for, in furtherance of their missionary work.  Perga was the chief city of Pamphylia, and seems to have been founded in the third century B.C.  It lay five miles west of the river Cestrus and about seven miles from the coast.  Possibly, however, an out-lying port-town may have been situated on the Cestrus, to which vessels could sail direct up the river.  While Attalia (Acts 14:25) was a Greek colony, Perga was a centre of Asiatic influence.  Its goddess Artemis and her worship were famous.  It was an important city." (Walker)

Antioch in Pisidia - "Actually it was in Phrygia, but near the border of Pisidia.  This Antioch was so called to distinguish it from the large Antioch in Syria." (Ryrie)

"Better, 'Pisidian Antioch'.  Pisidia was a country in southern Asia Minor, forming, at the period in question, part of the Roman province of Galatia.  It was bounded on the south by Pamphylia, on the north by Phrygia, and on the west by Lycia.  St. Paul crossed it on his way to Antioch on this occasion, and again on his return to Perga (Acts 14:24).  The city of Antioch was not really in the country of Pisidia, but in that of Phrygia.  It is called by Strabo (A.D. 19), 'Antioch toward Pisidia', or 'Pisidian Antioch', to distinguish it from other Antiochs; and, since that part of Phrygia which was included in the Galatian province was gradually merged into Pisidia, the town came to be called, later, 'Antioch of Pisidia'.  Like Antioch in Syria, it was founded by Seleucus Nicator in the third century B.C. and named after his father.  The emperor Augustus made it a 'colony' and constituted it the military and administrative centre of the southern portion of the province of Galatia.  It was, therefore, the most important city in that part of Asia Minor.  It lay about a hundred miles inland, and was situated on a lofty plain about 3600 feet above sea-level.  It had a Latin organization, a Greek civilization, a Phrygian population, and contained a large settlement of Jews.  Ramsay, who thinks that St. Paul's constitutional malady was severe malarial fever, holds that the apostle was driven, after a sharp attack of such fever, from the low-lying country round Perga to the elevated  plateau on which Antioch was built.  This will not appeal, however, to those who are of opinion that his affliction was rather ophthalmic (Gal 4:15; 6:11) or epileptic (Gal 4:14).  Whatever may have been its nature, the immediate cause of his preaching the Gospel in S. Galatia was due in some way to an attack of it (Gal 4:13), whether that attack occurred in Perga, Antioch, or en route between the two.  The road from Perga to Antioch lay across the Pisidian highlands which were infected by brigands.  To his journey thither and back again to Perga may be referred some of those 'perils of rivers', and 'perils of robbers', of which we read in 2 Cor. 11:26.  As he crossed from Pamphylia into Pisidia, he entered the Roman province of Galatia." (Walker)

the synagogue - "The word 'synagogue' is found 26 times in the Acts but not once in the epistles of Paul, even though six of his epistles were written during the Acts period.  This is confirmation of the fact that Acts is primarily the story of Israel's apostasy, while Paul's epistles contain the doctrine and practice of the Body of Christ." (Stam)

Men of Israel and you who fear God - "The apostle addresses his hearers simply as 'Men of Israel, and ye that fear God.'  But the latter part of this salutation is even more significant of Paul's ministry than the former, for the phrase 'ye that fear God,' used as it is along with the phrase 'men of Israel,' does not refer to Jews but to Gentiles who, like Cornelius, had not become proselytes to Judaism by circumcision, but did join with the Jews in recognizing Israel's God as the true God (See Acts 10:1-2).  Outside the Scriptures these are frequently called 'proselytes of the gate,' but that they were Gentiles, not Jews, is amply confirmed not only by a comparison with the case of Cornelius but also by the usage of the term and related statements here in Acts 13 (See Vers. 16, 26 and cf. Vers 42,44,45).  Peter at Pentecost did not thus preach to Gentiles (See Acts 10:28)." (Stam)

he put up with them - "The verb so rendered is found only  here.  It has the support of the majority of ancient manuscripts.  As the margin shews, however, the change of a single letter in the Greek verb gives us a different and beautiful rendering favoured by some old authorities, 'Bare them as a nursing father'.  This accords with the LXX of Deut. 1:31, to which allusion is here made.  Both readings give excellent sense." (Walker)

450 years -  "...includes 400 years in Egypt, plus 40 years in the wilderness wanderings and 10 years to conquer Canaan." (Ryrie)

So Paul stood up, and motioning with his hand said - "We have before us an intensely interesting record.  Whether this is a full report or a condensed report of the address of the Apostle we do not know for certain.  We incline to the belief that it is a report in full of what Paul spoke.  It corresponds in different ways to Peter's preaching to the Jews, yet it differs from Peter's message in regard to the Gospel.  As we have seen Peter's preaching was addressed to the Jews and he offered forgiveness of sins to them who repent and are baptized.  But Paul utters a truth for the first time, which Peter did not declare.  He said: 'By Him all that believe are justified from all things, from which ye could not be justified by the law of Moses.'  It is justification by faith he now preaches.  We have in his first recorded utterance the Keynote of the two great Epistles, dictated by the Holy Spirit to the Apostle Paul; the great doctrinal Epistle to the Romans and the controversial Epistle to the Galatians, the defence of his Gospel." (Gaebelein)

 a Savior, Jesus, as he promised - "But did Israel accept this Savior-King?  No.  The monarchy had begun with the cry: 'Make us a king!' (1 Sam 8:5) and had ended with the cry: 'We have no king but Caesar!' (John 19:15).  The demand for a king had ended in the betrayal and crucifixion of the king, the long-promised Messiah.  This, the greatest of all Israel's sins, the apostle now begins to drive home to the hearts of his hearers, together with the fact that God had not failed them, that Christ was still ready to be their Savior if they would but accept Him." (Stam)

Acts 13:4-12

So, being sent out by the Holy Spirit, they went down to Seleucia, and from there they sailed to Cyprus. When they arrived at Salamis, they proclaimed the word of God in the synagogues of the Jews. And they had John to assist them. When they had gone through the whole island as far as Paphos, they came upon a certain magician, a Jewish false prophet named Bar-Jesus. He was with the proconsul, Sergius Paulus, a man of intelligence, who summoned Barnabas and Saul and sought to hear the word of God. But Elymas the magician (for that is the meaning of his name) opposed them, seeking to turn the proconsul away from the faith. But Saul, who was also called Paul, filled with the Holy Spirit, looked intently at him and said, “You son of the devil, you enemy of all righteousness, full of all deceit and villainy, will you not stop making crooked the straight paths of the Lord? And now, behold, the hand of the Lord is upon you, and you will be blind and unable to see the sun for a time.” Immediately mist and darkness fell upon him, and he went about seeking people to lead him by the hand. Then the proconsul believed, when he saw what had occurred, for he was astonished at the teaching of the Lord.


Salamis - "The largest and most important town in the island, though not the political capital.  It had a good harbour, and lay in the direction of the Syrian coast, on the southeast coast of Cyprus." (Walker)

they proclaimed the word of God in the synagogues - "While Paul and Barnabas had been sent to labor chiefly among the Gentiles, they went first to the synagogues of Salamis, to minister the Word of God to their Jewish kinsman.  This became, and continued to be, Paul's practice in all his journeys among the Gentiles until the close of the period covered by the Book of Acts.  Consistently he went 'to the Jew First,' until, from his prison in Rome, he pronounced the sentence: 'Be it known therefore unto you, that the salvation of God is [Lit. has been] sent unto the Gentiles, and that they will hear it' (Acts 28:28).  There were at least three reasons why Paul made it a point to minister to the Jew first all this time.  First, so that individual Jews outside of Palestine might be given an opportunity to place their trust in the rejected Messiah and be saved.  Second, so that the nation as a whole, including Jews of the dispersion, might be without excuse before God when He set them aside for rejecting Christ.  Third, so that they  might have no reason to complain that salvation was being sent to the Gentiles apart from their instrumentality, since everywhere, from Jerusalem to Rome, salvation had been sent to the Gentiles because the Jews refused it, thereby disqualifying themselves as the agents of God's blessing to the nations (Acts 18:6; 28:27-28; Rom 11:11).  That Paul went to the Jew first during his Acts ministry does not not mean, as some have concluded, that Paul's ministry at that time was primarily, or chiefly, to the Jew, for the record of his journeys in Acts, as well as his epistles written during that time, bear abundant witness that his ministry was principally to the Gentile, not the Jew." (Stam)

had John to assist them - "This was John Mark, son of Mary (Acts 12:12) and cousin to Barnabas (Col 4:10; 13:13; 15:38-40; 2 Tim 4:11).  He did whatever Paul and Barnabas asked him to do." (Ryrie)

"Paul occupies now the prominent place. As soon as Perga was reached, John the helper, who had gone forth with them from Antioch, deserted them. It was a desertion, for later we find the statement that he departed from them from Pamphylia, and went not with them to the work (Acts 15:38). No reason is given why John turned backward. Was it on account of the dangers or the hard labor? Or was it cowardice? The reason of his return was most likely of a different nature. He was still greatly attached to Jerusalem. His Hebrew name is mentioned only in this chapter and not the Gentile, the Roman, Mark.  Perhaps he could not fully endorse the complete association with the Gentiles and turned back to Jerusalem to be in fellowship with them who were of the circumcision and 'zealous for the Law.'  No matter what was the motive, he did leave them.  It was failure on his part and for a long time John Mark had evidently little or no service.  He was unprofitable.  Blessed is the information we receive from the Second Epistle to Timothy by the Apostle Paul.  He requested Mark's presence in Rome.  'Take Mark, and bring him with thee, for he is profitable to me for the ministry' (2 Tim 4:11).  He had been restored, seen his error and judged himself.  There can be no question, but John Mark is the writer of the Gospel of Mark, in which the perfect servant of God, the Lord Jesus Christ is portrayed in His unfailing service." (Gaebelein)

"As we know, John Mark had set out with Paul and Barnabas on this journey, but when they reached Perga in Pamphylia he suddenly 'departed from them,' the record supplying no definite information as to either his activities on the journey or as to his reason for suddenly returning to Jerusalem.  Some have thought that the perils of heathen surroundings may have frightened him.  Perhaps the lad simply became homesick.  We know he had lived with his mother in Jerusalem in the sheltered surroundings of a large and apparently comfortable home (Acts 12:12, etc.).  It would not, therefore, be strange if on so extended a trip into strange and heathen territory, he did become afraid or homesick or both." (Stam)

with the proconsul - "Cyprus was a Roman senatorial province." (Ryrie)

"The official title of the governor of a Roman province subject to the authority of the Senate.  Cyprus had, at one time, been an imperial province, when its governor bore the title of 'pro-practor', but Augustus transferred it to the Senate in 22 B.C.  St. Luke, therefore is strictly accurate in calling the governor proconsul at this period." (Walker)

Elymas - "A name given to Bar-Jesus by Greek-speaking acquaintances." (Ryrie)

"This false prophet, the Jew Bar-jesus, Elymas the sorcerer, is a type of apostate Judaism, which has turned away from the truth, rejected the Gospel and perverts the right ways of the Lord.  Such Judaism became after rejecting the offer of God's mercy.  As Elymas tried to keep the Word of God from the Roman Sergius Paulus, so the Jews tried to keep from the Gentiles the Gospel, which they themselves had rejected.  The judgment which fell upon the sorcerer is likewise significant.  Blindness has been put judicially upon the Jews and without a leader they are groping around in the darkness.  This judicial blindness was repeatedly predicted by the prophets.  We find it mentioned in Isaiah 6:9-10.  Their eyes were to be shut.  Our Lord quotes this twice and each time in connection with His rejection in Matthew 13:15 and John 12:40.  Then the Apostle Paul uses these words for the last time in the New Testament (Acts 23:25-28).  The Salvation of God was sent to the Gentiles after the Jews refused to accept it, and the Jews were blinded.  But the blindness is not permanent.  'Blindness in part has happened to Israel until the fullness of the Gentiles be come in' (Rom 11:25).  Corresponding to this is the blindness of Elymas, which was to be 'for a season.'  The season is this present age.  When this age is over, the judicial blindness, the veil which is upon their hearts, will be removed." (Gaebelein)

"What a picture we have here of exactly what was taking place with Israel and the Gentiles as recorded in Acts—some of it recorded even in this very chapter!  In this same chapter we find the Gentiles asking to hear the Word of God (Acts 13:42) and the Jews, who should themselves have been the instruments of Gentile blessing, withstanding Paul and Barnabas and seeking to turn away the Gentiles from the faith (Acts 13:45).  Israel, the supposed Son of Jehovah-Savior, God's appointed prophet to the Gentiles is found instead to be a false prophet, a son of the devil, and is given up to judgment (Acts 13:46) while the Gentiles receive the truth and rejoice in it (Acts 13:48).  Thus again the apostle writes to the Romans: 'What then?  Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded.  (According as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear) unto this day (Rom 11:7-8).  One fact that is often overlooked, however, is that Elymas was blinded only 'for a season' (Acts 13:11).  This is significant of the fact that Israel's blindness will some day pass away, for we read again in the epistle to the Romans: 'For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fullness of the Gentiles be come in.  And so all Israel shall be saved:  as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob' (Rom 11:25-26) ... This all has its bearing on the blinding of Elymas and of Israel for a season, for in the present dispensation God is demonstrating that Jew and Gentile must both be saved by pure grace and that even when the covenant nation is finally saved, it will only be by grace, through the merits of the Crucified.  Thus the mystery had to be revealed before the prophecy could be fulfilled, so that Israel, when finally exalted, might not glory in herself, but in Christ." (Stam)

Saul, who was also called Paul - "Saul was his Jewish name and Paul his Roman or Gentile name.  Both were given him at the time of his birth, but now begins to use his Gentile name in this Gentile environment." (Ryrie)

"We have called this journey 'Paul's first apostolic journey,' rather than that of Barnabas and Saul, because it is at the very outset of the record of this journey that the Spirit first uses Saul's other name, Paul, and begins referring to 'Paul and his company (Acts 13:13) 'Paul and Barnabas' (Acts 13:43, 46, 50) etc.  Indeed, rarely after this do we find Barnabas mentioned before Paul.  Now it is Paul who pronounces blindness upon Elymas (Acts 13:9-11).  It is Paul who rises to speak in the Synagogue at Pisidian Antioch (Acts 13:16).  And from here on until the close of Acts the ascendancy of Paul as God's man for the day becomes more and more pronounced.  As to the significance of the name Paul, it is generally agreed to be his Roman name, being the Latin word for 'little'.  It may also, however, be derived from the Greek work 'Pau', meaning pause, or interval with, of course, the masculine ending.  Either would be significant, for again and again the apostle insists that he is nothing, while the message he is sent to proclaim deals with a pause, or interval of grace, in the program of God as outlined by the Old Testament prophets." (Stam)