The MacArthur Study Bible, NKJV

by John MacArthur

  13:15 reading of the Law and the Prophets. The reading of the Scriptures. This occupied the third part in the liturgy of the synagogue, after the recitation of the shema (Deut. 6:4) and further prayers, but before the teaching, which was usually based on what had been read from the Scriptures. rulers of the synagogue. Those who had general oversight of the synagogue (see note on 6:9), including designating who would read from the Scriptures.

  13:16 who fear God. See note on 10:2.

  13:19 seven nations. See note on Deut. 7:1. by allotment. A better reading would be, “as an inheritance.”

  13:20 See Introduction to Judges.

  13:21 Saul. See note on 1 Sam. 9:2.

  13:22 a man after My own heart. See note on 1 Sam. 13:14. Some would question the reality of this designation for David since he proved to be such a sinner at times (cf. 1 Sam. 11:1–4; 12:9; 21:10—22:1). No man after God’s own heart is perfect; yet he will recognize sin and repent of it, as did David (cf. Pss. 32, 38, 51). Paul quoted from 1 Sam. 13:14 and Ps. 89:20.

  13:23 according to the promise. OT prophecy points to Messiah as a descendant of David (cf. 2 Sam. 7:12–16; Ps. 132:11; Is. 11:10; Jer. 23:5). Jesus is the fulfillment of the OT prophecies of the coming Messiah (Matt. 1:1, 20, 21; Rom. 1:3; 2 Tim. 2:8).

  13:24 baptism of repentance. Cf. 1:22; 10:37.

  13:26 who fear God. See note on 10:2.

  13:27 rulers. The supposed experts in the OT, including the scribes, Pharisees, Sadducees, and priests.

  13:28 Pilate. See notes on 3:13; Matt. 27:2

  13:29, 30 tree…tomb…God raised. The OT predicted the crucifixion of Christ on a cross (Ps. 22; Deut. 21), at the time when this particular form of execution was not used. His burial in a “tomb” was also prophesied (Is. 53:9), yet victims of crucifixions were commonly tossed into mass graves. The climax of Paul’s message was the resurrection of Christ, the ultimate proof that Jesus is the Messiah, and the fulfillment of 3 specific prophecies (see notes on vv. 33–35).

  13:31 witnesses. More than 500 (cf. 1 Cor. 15:5–8).

  13:33 Quoted from Ps. 2:7.

  13:34 Quoted from Is. 55:3.

  13:35 Quoted from Ps. 16:10; see note on 2:27.

  13:39 justified from. This is better translated “freed from.” you could not be justified by the law of Moses. Keeping the law of Moses did not free anyone from their sins (cf. Rom. 3:28; 1 Cor. 1:30; Gal. 2:16; 3:11; Phil. 3:9). But the atoning death of Jesus completely satisfied the demands of God’s law, making forgiveness of all sins available to all who believe (Gal. 3:16; Col. 2:13, 14). Only the forgiveness Christ offers can free people from their sins (Rom. 3:20, 22).

  13:41 Quoted from Hab. 1:5.

  13:43 devout proselytes. Full converts to Judaism who had been circumcised. continue in the grace of God. Those who are truly saved persevere and validate the reality of their salvation by continuing in the grace of God (cf. John 8:31; 15:1–6; Col. 1:21–23; 1 John 2:19). With such encouragement, Paul and Barnabas hoped to prevent those who were intellectually convinced of the truths of the gospel, yet had stopped short of saving faith, from reverting to legalism rather than embracing Christ completely.

  13:46 to you first. God offered the plan of salvation to the Jews first (Matt. 10:5, 6; 15:24; Luke 24:47; Rom. 1:16). Although the thrust of Paul’s ministry was to Gentiles, he had a desire to see Jews saved (Rom. 9:1–5; 10:1), preaching to them first in many cities (see note on v. 5). we turn to the Gentiles. Because the Jews rejected the gospel. But God never planned salvation as an exclusive possession of the Jews (Is. 42:1, 6; 49:6).

  13:47 Quoted from Is. 49:6.

  13:48 appointed to eternal life. One of Scripture’s clearest statements on the sovereignty of God in salvation. God chooses man for salvation, not the opposite (John 6:65; Eph. 1:4; Col. 3:12; 2 Thess. 2:13). Faith itself is a gift from God (Eph. 2:8, 9).

  13:51 shook off the dust from their feet. The Jews’ antagonism toward Gentiles extended to their unwillingness to even bring Gentile dust into Israel. The symbolism of Paul and Barnabas’ act is clear that they considered the Jews at Antioch no better than heathen. There could have been no stronger condemnation.

  13:52 filled…with the Holy Spirit. See notes on 2:4; Eph. 5:18.

  Acts 14

  14:1 Iconium. A cultural melting pot of native Phrygians, Greeks, Jews, and Roman colonists, located 80 mi. SE of Pisidian Antioch.

  14:3 granting signs and wonders. See notes on 2:19. Acts of such divine power confirmed that Paul and Barnabas spoke for God.

  14:4 apostles. See notes on Rom. 1:1; Eph. 4:11. Barnabas was not an apostle in the same sense as Paul and the 12 since he was not an eyewitness of the resurrected Christ nor had he been called by Him. It is best to translate “apostles” here as “messengers” (cf. 2 Cor. 8:23; Phil. 2:25). The verb means “to send.” The 12 and Paul were “apostles of Christ,” (2 Cor. 11:13; 1 Thess. 2:6), while Barnabas and others were “apostles of the churches” (2 Cor. 8:23).

  14:5 stone them. This proves that their Jewish opponents were the instigators, since stoning was a Jewish form of execution, usually for blasphemy.

  14:6 Lystra and Derbe, cities of Lycaonia. Lycaonia was a district in the Roman province of Galatia. Lystra was about 18 mi. from Iconium, and was the home of Lois, Eunice, and Timothy (16:1; 2 Tim. 1:5). Luke mentions no synagogue in connection with Lystra, and since Paul began his ministry there by preaching to a crowd, it likely had a small Jewish population. Derbe was about 40 mi. SE of Lystra.

  14:11–13 The strange reaction by the people of Lystra to the healing had its roots in local folklore. According to tradition, the gods Zeus and Hermes visited Lystra incognito, asking for food and lodging. All turned them away except for a peasant named Philemon and his wife, Baucis. The gods took vengeance by drowning everyone in a flood. But they turned the lowly cottage of Philemon and Baucis into a temple, where they were to serve as priest and priestess. Not wanting to repeat their ancestors’ mistake, the people of Lystra believed Barnabas to be Zeus and Paul to be Hermes.

  14:11 Lycaonian language. Paul and Barnabas were unable to understand the intentions of the people.

  14:13 priest of Zeus. It was his job to lead the people in worship of the two men they believed to be gods.

  14:14 tore their clothes. A Jewish expression of horror and revulsion at blasphemy (see note on Matt. 26:65).

  14:15–17 See note on 17:23, 24. Because the crowd at Lystra was pagan and had no knowledge of the OT, Paul adjusted his message to fit the audience. Instead of proclaiming the God of Abraham, Isaac, and Jacob, he appealed to the universal and rational knowledge of the One who created the world (cf. 17:22–26; Jon. 1:9).

  14:15 useless things. An appropriate description of idolatry and all false religions.

  14:16 allowed all nations. The path that they all have walked is described in Rom. 1:18–32.

  14:17 did not leave Himself without witness. God’s providence and His creative power testify to man’s reason of His existence (Rom. 1:18–20), as does man’s own conscience, which contains His moral law (Rom. 2:13–15).

  14:19 they stoned Paul…supposing him to be dead. Paul did not die from the stoning as some claim, who link it to his third-heaven experience in 2 Cor. 12. “Supposing” usually means “to suppose something that is not true.” The main NT use of this word argues that the crowd’s supposition was incorrect and that Paul was not dead. Another argument in favor of this position is that if Paul was resurrected, why didn’t Luke mention it? Also, the dates of Paul’s third-heaven experience and the time of the stoning do not reconcile.

  14:20 Derbe. See note on v. 6.

  14:22 kingdom of God. See note on 1:3.

  14:23 appointed elders. See note on 11:30.

  14:24 Pisidia. A mountainous and rugged region that offered no opportunities for evangelism. Pamphylia. See note on 13:13.

  14:25 Perga. See note on 13:13.

  14:26 From there. Thus ended Paul’s first missionary journey. Antioch. See note on 11
:19.

  14:28 a long time. About one year.

  Acts 15

  15:1–30 Throughout its history, the church’s leaders have met to settle doctrinal issues. Historians point to 7 ecumenical councils in the church’s early history, especially the Councils of Nicea (A.D. 325) and Chalcedon (A.D. 451). Yet the most important council was the first one—the Jerusalem Council—because it established the answer to the most vital doctrinal question of all: “What must a person do to be saved?” The apostles and elders defied efforts to impose legalism and ritualism as necessary prerequisites for salvation. They forever affirmed that salvation is totally by grace through faith in Christ alone.

  15:1 certain men. Judaizers—false teachers who were self-appointed guardians of legalism, teaching a doctrine of salvation by works. from Judea. See note on 1:8. Unless you are circumcised…you cannot be saved. Cf. v. 24. The heresy propagated by the Judaizers. See notes on Gen. 17:9–14.

  15:2 up to Jerusalem. See note on 18:22. elders. Leaders of the Jerusalem church (see note on 11:30).

  15:4 Paul and Barnabas and others went into great detail to report the many works God was accomplishing through their efforts. No doubt they provided sufficient evidence to verify the genuineness of the Gentiles’ salvation (cf. 10:44–48; 11:17, 18).

  15:7 Peter rose up. Peter gave the first of 3 speeches at the Council that amount to one of the strongest defenses of salvation by grace through faith alone contained in Scripture. Peter began his defense by reviewing how God saved Gentiles in the early days of the church without a requirement of circumcision, law keeping, or ritual—referring to the salvation of Cornelius and his household (10:44–48; 11:17, 18). If God did not require any additional qualifications for salvation, neither should the legalists. by my mouth. See 10:1–48.

  15:8 giving them the Holy Spirit. The Judaizers could have argued that Cornelius and the others could not have been saved because they did not meet the legalistic requirements. To thwart that potential argument, Peter reiterates that God gave them the Holy Spirit, thus proving the genuineness of their salvation (see note on 2:4).

  15:10 a yoke. A description of the law and the legalism of the scribes and Pharisees (Matt. 23:4; cf. Luke 11:46). The legalists expected the Gentiles to carry a load they themselves were unwilling to bear.

  15:11 through the grace of the Lord Jesus Christ. A resounding affirmation of salvation by grace through faith alone (see notes on Rom. 3:24, 25).

  15:12 Barnabas and Paul. They delivered the second speech in which they recounted the work of God on their just completed first missionary journey among Gentiles. miracles and wonders. See note on 2:19.

  15:13 James answered. He delivers the third speech in defense of salvation by faith alone by relating how God’s future plans for Gentile salvation agree with His current work.

  15:14 people for His name. See notes on chaps. 10, 11. Cf. Mal. 2:2, 5; 3 John 7.

  15:15–17 James quotes Amos’ prophecy (9:11, 12) of the millennial kingdom to prove that Gentile salvation was not contrary to God’s plan for Israel. In fact, in the kingdom God’s messengers will announce salvation to the Gentiles (Zech. 8:20–23).

  15:17 Gentiles…called by My name. James’ point is that Amos makes no mention of Gentiles becoming Jewish proselytes. If Gentiles can be saved without becoming Jews in the kingdom, there is no need for Gentiles to become proselytes in the present age.

  15:19 we should not trouble. The Gr. word for “trouble” means “to throw something in the path of someone to annoy them.” The decision of the Jerusalem Council, after considering all the evidence, was that keeping the law and observing rituals were not requirements for salvation. The Judaizers were to cease troubling and annoying the Gentiles.

  15:20 James and the other leaders did not want the Gentiles to revel in their freedom in Christ, which could cause the Jewish believers to follow that same liberty and violate their consciences. So James proposed that the Gentiles abstain from 4 pagan, idolatrous practices that were violations of the law of Moses so as not to offend Jews. things polluted by idols. Food offered to pagan gods and then sold in temple butcher shops. Because idolatry was so repulsive to Jews and forbidden by God (cf. Ex. 20:3; 34:17; Deut. 5:7), they would avoid anything to do with idols, including meat offered to idols (cf. 1 Cor. 8:1–13). sexual immorality. Sexual sins in general, but particularly the orgies associated with the worship of pagan gods. The Gentiles were to avoid being offensive to Jewish sensibilities in their marriages and any relationship with the opposite sex. things strangled, and from blood. Dietary restrictions (Gen. 9:4; Lev. 3:17; 7:26; 17:12–14; 19:26; Deut. 12:16, 23; 15:23; 1 Sam. 14:34; Ezek. 33:25).

  15:22 Judas. Nothing more is known about him except that he was a prophet (v. 32). Silas. See note on v. 40. Also known as Silvanus, he accompanied Paul on his second missionary journey (v. 40; 16:19, 25, 29; 17:4, 10, 14, 15; 18:5) and later was Peter’s amanuensis (scribe) for his first epistle (1 Pet. 5:12).

  15:23 in Antioch, Syria, and Cilicia. Antioch was the capital of Syria and Cilicia, which was administered as a single Roman district. The churches in Cilicia were probably founded by Paul when he went there after fleeing Jerusalem (9:30).

  15:24 troubled…unsettling. “Troubled” is a different Gr. word from the one in v. 19, meaning “to deeply upset,” “to deeply disturb,” “to perplex,” or “to create fear.” The Gr. word for “unsettling” was used in extrabiblical writings to speak of someone going bankrupt. Together these words aptly describe the chaos caused by the Judaizers. circumcised. Cf. v. 1; see notes on Gen. 17:9–14.

  15:26 risked their lives. On the first missionary journey they faced persecution (13:50) and Paul was nearly killed (14:19, 20).

  15:29 See notes on v. 20.

  15:34 This verse is not in the best manuscripts.

  15:36 see how they are doing. In addition to proclaiming the gospel, Paul also recognized his responsibility to mature the new believers in their faith (Matt. 28:19, 20; Eph. 4:12, 13; Phil. 1:8; Col. 1:28; 1 Thess. 2:17). So he planned his second missionary journey to retrace his first one.

  15:37, 38 John called Mark. See notes on 12:12; 13:13.

  15:39 contention…parted. This was not an amicable parting—they were in sharp disagreement regarding John Mark. The weight of the evidence favors Paul’s decision, especially since he was an apostle of Jesus Christ. That alone should have caused Barnabas to submit to his authority. But they eventually did reconcile (1 Cor. 9:6). Cyprus. See note on 13:4.

  15:40 Silas. He was perfectly suited to be Paul’s companion, since he was a prophet and could proclaim and teach the Word. Being a Jew gave him access to the synagogues (see note on 6:9). Because he was a Roman citizen (16:37), he enjoyed the same benefits and protection as Paul. His status as a respected leader in the Jerusalem fellowship helped to reinforce Paul’s teaching that Gentile salvation was by grace alone through faith alone (see note on v. 22).

  15:41 Syria and Cilicia. Paul visited congregations he had most likely founded before his connection with the Antioch church (Gal. 1:21). The circumcision question had been raised there also.

  Acts 16

  16:1 Derbe and Lystra. See note on 14:6. a certain disciple…Timothy. A young man (late teens or early 20s) of high regard, a “true child in the faith” (1 Tim. 1:2; cf. 2 Tim. 1:2), who eventually became Paul’s right-hand man (1 Cor. 4:17; 1 Thess. 3:2; Phil. 2:19; see Introduction to 1 Timothy). In essence, he became John Mark’s replacement. After being commissioned by the elders of the local church (1 Tim. 4:14; 2 Tim. 1:6), he joined Paul and Silas. his father was Greek. The grammar likely suggests his father was dead. By being both Jew and Gentile, Timothy had access to both cultures—an indispensable asset for missionary service.

  16:3 circumcised him. This was done to aid his acceptance by the Jews and provide full access to the synagogues (see note on 6:9) he would be visiting with Paul and Silas. If Timothy had not been circumcised, the Jews could have assumed he had renounced his Jewish heritage and had chose
n to live as a Gentile.

  16:4 the decrees. The determinations of the Jerusalem Council (see notes on 15:23–29).

  16:6 Holy Spirit…Asia. Paul was not allowed to fulfill his intention to minister in Asia Minor (modern Turkey) and to such cities as Ephesus, Smyrna, Philadelphia, Laodicea, Colosse, Sardis, Pergamos, and Thyatira.

  16:7, 8 Mysia…Troas. The NW part of the province of Asia Minor.

  16:7 Bithynia. A separate Roman province NE of Mysia. the Spirit did not permit them. Once the Holy Spirit had providentially stopped their travel N, they had nowhere else to go but Troas, a seaport on the Aegean Sea.

  16:9, 10 This was the second of 6 visions received by the apostle (cf. 9:3–6; 18:9, 10; 22:17, 18; 23:11; 27:23, 24).

  16:9 Macedonia. The region located across the Aegean Sea on the mainland of Greece. The cities of Philippi and Thessalonica were located there. Most significantly, going there was to take the gospel from Asia into Europe.

  16:10 we. A change from the third person pronoun to the first person indicates that Luke joined up with Paul, Silas, and Timothy (see Introduction: Author and Date).

  16:11 Samothrace. An island in the Aegean Sea about halfway between Asia Minor and the Greek mainland. They stayed there overnight to avoid the hazards associated with sailing in the dark. Neapolis. The port city for Philippi.

  16:12 Philippi. See Introduction to Philippians. Located 10 mi. inland from Neapolis, Philippi was named for Philip II of Macedon (the father of Alexander the Great). a colony. Philippi became a Roman colony in 31 B.C., so it carried the right of freedom (it was self-governing and independent of the provincial government), the right of exemption from tax, and the right of holding land in full ownership.

  16:13 to the riverside. Evidently, the Jewish community did not have the minimum of 10 Jewish men who were heads of households required to form a synagogue. In such cases, a place of prayer under the open sky and near a river or sea was adopted as a meeting place. Most likely this spot was located where the road leading out of the city crossed the Gangites River. women who met there. In further evidence of the small number of Jewish men, it was women who met to pray, read from the OT law, and discuss what they read.