41‘Look, you scoffers!
Be amazed and perish,
for in your days I am doing a work,
a work that you will never believe, even if someone tells you.’”
42As Paul and Barnabasi were going out, the people urged them to speak about these things again the next sabbath. 43When the meeting of the synagogue broke up, many Jews and devout converts to Judaism followed Paul and Barnabas, who spoke to them and urged them to continue in the grace of God.
44The next sabbath almost the whole city gathered to hear the word of the Lord.j 45But when the Jews saw the crowds, they were filled with jealousy; and blaspheming, they contradicted what was spoken by Paul. 46Then both Paul and Barnabas spoke out boldly, saying, “It was necessary that the word of God should be spoken first to you. Since you reject it and judge yourselves to be unworthy of eternal life, we are now turning to the Gentiles. 47For so the Lord has commanded us, saying,
‘I have set you to be a light for the Gentiles,
so that you may bring salvation to the ends of the earth.’”
48When the Gentiles heard this, they were glad and praised the word of the Lord; and as many as had been destined for eternal life became believers. 49Thus the word of the Lord spread throughout the region. 50But the Jews incited the devout women of high standing and the leading men of the city, and stirred up persecution against Paul and Barnabas, and drove them out of their region. 51So they shook the dust off their feet in protest against them, and went to Iconium. 52And the disciples were filled with joy and with the Holy Spirit.
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a Gk tetrarch
b Gk Men, Israelites
c Other ancient authorities read cared for
d Gk untie the sandals
e Other ancient authorities read you
f Gk fell asleep
g Gk this
h Gk all
i Gk they
j Other ancient authorities read God
13.1–12 The mission of the Antiochene church, like that of the Jerusalem church, begins with a confrontation with Satan in the form of his agent, a magician (see 8.4–25).
13.1 Prophets and teachers. See Rom 12.6–7; 1 Cor 12.28. A member of the court of Herod the ruler, i.e., a close friend of Herod Antipas. Herod Antipas is the ruler (or tetrarch; see text note b, as distinct from Herod Agrippa I, the king (see 12.1; also Lk 1.5).
13.2 Initiative for the new mission, here as elsewhere in Acts, comes from the Spirit rather than from human beings; this passage is distinctive in that only here does the Spirit direct the church collectively rather than individually (e.g., 8.29; 10.19–20; 21.11).
13.3 See 6.6, where prayer and the laying on of hands accompany the appointment of the Seven (see also 14.23).
13.4 Seleucia, seaport of Antioch.
13.5 Salamis, eastern port of the island of Cyprus (see 4.36; 11.19–20; 21.16). John Mark’s role is presented as marginal; he is not identified with Barnabas and Saul when the Holy Spirit commissions them (vv. 2–3), and he soon returns to Jerusalem (v. 13; see also 15.37–38).
13.6 Paphos, on the southwest coast of the island of Cyprus. A certain magician, a Jewish false prophet, an identification revealing his character; not only is he a magician serving Satan, he is an apostate Jew (see note on 8.9).
13.7 Sergius Paulus, the proconsul or governor of the province, would have been a citizen of considerable standing.
13.8 Elymas does not translate Bar-Jesus.
13.9 Saul, also known as Paul. From this point on Luke employs only the Roman form of his name (except in 22.7, 13;26.14), probably because the gentile mission predominates. Filled with the Holy Spirit, as were Peter (4.8) and Stephen (6.5).
13.10 Making crooked the straight paths of the Lord contrasts the false prophet (v. 6) with the true prophet, John (see Lk 3.4). Once again, as earlier in 5.3, resistance to God is identified with Satan.
13.11 Paul’s blinding of Bar-Jesus proves the power of God over Satan, enacts the punishment for idolatry (Deut 28.28–29), and recalls Paul’s own conversion (9.8). Darkness, the realm of separation from God (see 26.18; Lk 22.53).
13.12 The teaching about the Lord here concerns the power of God over Satan.
13.13–52 Pisidian Antioch provides the venue for Paul’s first speech in Acts.
13.13 Following the important victory over Satan’s agent, Luke usually places Paul’s name first (see vv. 43, 46, 50) rather than the earlier pattern of Barnabas and Saul (11.30; 12.25; 13.2, 7; but cf. 14.12, 14; 15.12), indicating that Paul has become the central figure. Perga in Pamphylia. The movement is north to the mainland of Asia Minor.
13.14 Pisidian Antioch, north of Perga (to be distinguished from Syrian Antioch, mentioned in v. 1; see note on 11.19). According to Luke, Paul’s usual missionary practice is to go first to the synagogue (see, e.g., 14.1; 17.1–2; 18.4), although Paul’s Letters do not suggest this pattern.
13.15 Word of exhortation, possibly a technical term for a sermon. Cf. Heb 13.22.
13.16a The posture and gesture are those of a Greco-Roman orator.
13.16b–41 Paul’s speech recalls earlier speeches in Acts; the speech traces God’s saving actions on Israel’s behalf and places Jesus in that tradition, concluding with a call to forgiveness.
13.16b–25 The first section moves from the exodus and conquest to the establishment of the kingship, identifying Jesus with the Davidic line.
13.16b Others who fear God, i.e., Gentiles (see 10.2; 16.14; cf. 2.14;3.12; 7.2).
13.17 On God’s choosing of Israel, see Deut 4.37; 10.15. With uplifted arm. See Ex 6.1; Deut 4.34;5.15.
13.18 The difference between put up with and cared for (see text note b) is one Greek letter. In the Septuagint of Deut 1.31, which is echoed here, the same text-critical problem exists. The evidence is so evenly divided that making a judgment is very difficult.
13.19 Seven nations. See Deut 7.1. On the land as an inheritance, see Josh 14.1–2.
13.20 Four hundred fifty years, apparently including the four hundred years prior to the exodus (Gen 15.13).
13.21 On the request for and granting of a king, see 1 Sam 8.5, 10; 10.21, 24. Forty years. See also Josephus, Antiquities 6.378; cf. 1 Sam 13.1.
13.22 See 1 Sam 13.14; 15.23; 16.1, 12–13. Jesus stands in David’s line by virtue of both physical descent and obedience.
13.23 The connection between David and Jesus runs throughout Luke’s story; see 2.30; 13.34–37; Lk 1.32; 2.4.
13.25 See Lk 3.16. John’s ministry connects David and Jesus, but Luke carefully places John the Baptist offstage when Jesus’ ministry begins (see Lk 3.18–23; 16.16).
13.26–37 Direct address (my brothers) begins the second part of the speech, which interprets the death of Jesus as the fulfillment of scripture (vv. 27, 29) and God’s promises (vv. 32–33).
13.26 Others who fear God. See v. 16.
13.27 Ironically, the ignorance of Jerusalem’s residents brings about the fulfillment of scripture; see 3.17–18.
13.28 See 3.13–14; Lk 23.13–25.
13.29 In Luke, it is not the general populace that places Jesus in the tomb, but Joseph of Arimathea (Lk 23.50–53; see also Mt 27.57–60; Mk 15.42–47; Jn 19.38–42).
13.31 The apostles’ primary task is to witness; see 1.8; Lk 24.48.
13.32 We bring you the good news. Even if Paul and Barnabas do not technically qualify as apostolic witnesses (see 1.21–22), they nevertheless function as proclaimers alongside the others.
13.33 The quotation from Ps 2.7 could imply that Jesus becomes God’s Son by virtue of his resurrection (see also 2.36; Rom 1.4), but cf. Lk 3.22.
13.34–37 For a similar contrast between David and Jesus, see 2.29–36.
13.34 The quotation is from Isa 55.3 (Septuagint).
13.35 Ps 16.10 is quoted; see also Acts 2.27, 31.
13.38 Let it be known to you. See note on 2.14. My brothers. Direct address marks the movement to the concluding call for repentance. Forgive
ness of sins. See 2.38; 5.31; 10.43.
13.39 The implicit claim that Jesus brings freedom from the Mosaic law is new here in Acts and echoes themes from Paul’s Letters (see, e.g., Gal 3.23–35; Rom 3.28; 8.3).
13.40–41 The prophetic warning, drawn from Hab 1.5, anticipates the Jews’ rejection in vv. 44–47 (see also 28.23–28) and recalls the final words of Stephen’s speech (7.51–53).
13.42–43 Like the initial preaching in Jerusalem, Paul’s speech draws a receptive response; see 2.37–42.
13.44–52 For the first time, the theme of Jewish rejection of the gospel is joined with that of the gentile mission.
13.45 Jewish response here fulfills Paul’s prophetic words in vv. 40–41.
13.46 Boldly. See note on 4.13. The geographical order of 1.8 also suggests that preaching moves from a Jewish audience (Jerusalem) to the Gentiles (the ends of the earth, v. 47).
13.47 Isa 49.6 is quoted, recalling Simeon’s words in Lk 2.32 and anticipating the statement in Paul’s climactic speech before Agrippa (Acts 26.17–18).
13.48 The response of the Gentiles matches that of the Ethiopian eunuch (see 8.39). Destined for eternal life. See Lk 10.20; see also Ex 32.32–33; Ps 69.28; Isa 4.3; Dan 12.1.
13.51 They shook the dust off. See Lk 9.5;10.11. Iconium, provincial capital of the district of Lycaonia, southeast of Pisidian Antioch.
Acts 13–14 describes a missionary expedition by Paul and companions by way of Cyprus into Pamphylia and Pisidia.
Acts 14
Paul and Barnabas in Iconium
1The same thing occurred in Iconium, where Paul and Barnabasa went into the Jewish synagogue and spoke in such a way that a great number of both Jews and Greeks became believers. 2But the unbelieving Jews stirred up the Gentiles and poisoned their minds against the brothers. 3So they remained for a long time, speaking boldly for the Lord, who testified to the word of his grace by granting signs and wonders to be done through them. 4But the residents of the city were divided; some sided with the Jews, and some with the apostles. 5And when an attempt was made by both Gentiles and Jews, with their rulers, to mistreat them and to stone them, 6the apostlesb learned of it and fled to Lystra and Derbe, cities of Lycaonia, and to the surrounding country; 7and there they continued proclaiming the good news.
Paul and Barnabas in Lystra and Derbe
8In Lystra there was a man sitting who could not use his feet and had never walked, for he had been crippled from birth. 9He listened to Paul as he was speaking. And Paul, looking at him intently and seeing that he had faith to be healed, 10said in a loud voice, “Stand upright on your feet.” And the manc sprang up and began to walk. 11When the crowds saw what Paul had done, they shouted in the Lycaonian language, “The gods have come down to us in human form!” 12Barnabas they called Zeus, and Paul they called Hermes, because he was the chief speaker. 13The priest of Zeus, whose temple was just outside the city,d brought oxen and garlands to the gates; he and the crowds wanted to offer sacrifice. 14When the apostles Barnabas and Paul heard of it, they tore their clothes and rushed out into the crowd, shouting, 15“Friends,e why are you doing this? We are mortals just like you, and we bring you good news, that you should turn from these worthless things to the living God, who made the heaven and the earth and the sea and all that is in them. 16In past generations he allowed all the nations to follow their own ways; 17yet he has not left himself without a witness in doing good—giving you rains from heaven and fruitful seasons, and filling you with food and your hearts with joy.” 18Even with these words, they scarcely restrained the crowds from offering sacrifice to them.
19But Jews came there from Antioch and Iconium and won over the crowds. Then they stoned Paul and dragged him out of the city, supposing that he was dead. 20But when the disciples surrounded him, he got up and went into the city. The next day he went on with Barnabas to Derbe.
The Return to Antioch in Syria
21After they had proclaimed the good news to that city and had made many disciples, they returned to Lystra, then on to Iconium and Antioch. 22There they strengthened the souls of the disciples and encouraged them to continue in the faith, saying, “It is through many persecutions that we must enter the kingdom of God.” 23And after they had appointed elders for them in each church, with prayer and fasting they entrusted them to the Lord in whom they had come to believe.
24Then they passed through Pisidia and came to Pamphylia. 25When they had spoken the word in Perga, they went down to Attalia. 26From there they sailed back to Antioch, where they had been commended to the grace of God for the workf that they had completed. 27When they arrived, they called the church together and related all that God had done with them, and how he had opened a door of faith for the Gentiles. 28And they stayed there with the disciples for some time.
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a Gk they
b Gk they
c Gk he
d Or The priest of Zeus-Outside-the-City
e Gk Men
f Or committed in the grace of God to the work
14.1–7 Despite what 13.47 might lead one to expect, this brief transitional scene demonstrates that both Jews and Gentiles are among those who accept and who reject the Christian gospel.
14.1 Greeks, i.e., either proselytes to Judaism or Gentiles attracted to the synagogue (see note on 10.2).
14.2 Luke places responsibility for resistance on Jews.
14.3 Speaking boldly. See note on 4.13. Signs and wonders, a distinguishing characteristic of the Christian community; see 2.19, 22, 43; 4.30; 5.12; 6.8; 15.12; 2 Cor 12.12.
14.4 Only here and in v. 14 are Paul and Barnabas referred to as apostles (see note on 1.21–22). Apostles does not appear in the Greek text of 14.6.
14.6 Lystra, southwest of Iconium; Derbe, southeast of Lystra.
14.8–20 As at the outset of the Jerusalem mission, so also among Gentiles a miraculous event prompts misunderstanding, which then requires an explanation (see 2.1–4, 12–15; 3.1–13).
14.8 Lystra, popularly identified as a rustic and gullible backwater, is an ideal setting for this story. The detailed description of the man’s disability enhances the miracle that follows; see also 3.2.
14.9 Looking at him intently. See 3.4; 13.9. Faith to be healed. See Lk 5.20.
14.11–12 The amazement typically generated by a miracle (see, e.g., Lk 5.26) here becomes blatant misunderstanding; cf. Ovid, Metamorphoses 8.611–725, where the gods Zeus and Hermes (Jupiter and Mercury) appear in the guise of two men.
14.14 The vehement rejection of this misunderstanding is fundamental to the service of God (cf. 12.22–23). Tearing of the clothing signals grief, as in Gen 37.29, 34; 2 Sam 1.2, 11; Jdt 14.16, 19; 1 Macc 2.14.
14.15–17 A brief speech provides the essentials of early Christian preaching to Gentiles (see also 17.22–31). The venue makes it meaningless to identify Jesus relative to Israel’s history, so Paul and Barnabas begin with the living God.
14.15 We are mortals. See 10.26; Wis 7.1; Jas 5.17. Turn…to the living God. See note on 9.35. Who made the heaven…in them. See note on 4.24.
14.17 For a similar view that God should have been known from observation of the natural world, see Wis 13.1–9; Rom 1.20.
14.18–19 The fickleness of the crowd comes to light when it moves to sacrifice to Paul and Barnabas one moment and then attempts to stone Paul in the next. On stoning, see 2 Cor 11.25.
14.20 Derbe. See note on 14.6.
14.21–28 Paul and Barnabas return to Antioch, stopping along the way to encourage new believers and establish leaders in each congregation.
14.22 To continue in the faith. See 11.23. On persecution as an expected result of Christian faith, see 20.23; Mt 7.14; Phil 1.29; 1 Thess 3.3.
14.23 Elders, originally the title of important Jewish leaders (see Lk 7.3; 9.22), also figure in the Jerusalem church (see, e.g., 11.30; 15.1–6) and in the churches of the Pauline circle (1 Tim 5.17; Titus 1.5), although they are not mentioned in the undisputed Pauline Letters.
With prayer and fasting. See 13.3.
14.24–26 The route leads southward to the harbor of Attalia and then back to Syrian Antioch.
14.27 Consistent with the narrative throughout Acts, God is credited with the success of the gentile mission (see, e.g., 11.18; 13.47; 15.7–8). A door of faith. See 1 Cor 16.9; 2 Cor 2.12.
Acts 15
The Council at Jerusalem
1Then certain individuals came down from Judea and were teaching the brothers, “Unless you are circumcised according to the custom of Moses, you cannot be saved.” 2And after Paul and Barnabas had no small dissension and debate with them, Paul and Barnabas and some of the others were appointed to go up to Jerusalem to discuss this question with the apostles and the elders. 3So they were sent on their way by the church, and as they passed through both Phoenicia and Samaria, they reported the conversion of the Gentiles, and brought great joy to all the believers.a 4When they came to Jerusalem, they were welcomed by the church and the apostles and the elders, and they reported all that God had done with them. 5But some believers who belonged to the sect of the Pharisees stood up and said, “It is necessary for them to be circumcised and ordered to keep the law of Moses.”
6The apostles and the elders met together to consider this matter. 7After there had been much debate, Peter stood up and said to them, “My brothers,b you know that in the early days God made a choice among you, that I should be the one through whom the Gentiles would hear the message of the good news and become believers. 8And God, who knows the human heart, testified to them by giving them the Holy Spirit, just as he did to us; 9and in cleansing their hearts by faith he has made no distinction between them and us. 10Now therefore why are you putting God to the test by placing on the neck of the disciples a yoke that neither our ancestors nor we have been able to bear? 11On the contrary, we believe that we will be saved through the grace of the Lord Jesus, just as they will.”
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