Introductory remarks:
"Barnabas and Saul are sent to Cyprus. In Paphos, they are asked by the deputy to preach. Elymas (Barjesus) tries to stop them and is blinded. The deputy believes. In Perga, John Mark leaves them. In Antioch in Pisidia they preach in the Synagogue. Paul speaks of Jesus as the fulfillment of the prophecies of David. The Gentiles ask to hear the message and almost the whole city turns up. The Jews are angry and Paul says if the Jews reject then they will turn to the Gentiles" (Brenda's Survey of Acts). This chapter may be outlined as follows: Barnabas and Saul commissioned vv. 1-3; the apostles preach in Cyprus vv. 4-12; Paul and Barnabas at Antioch of Pisidia vv. 13-52.
Barnabas and Saul commissioned
Verse 1, "Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul."
LGT "Now there were in the assembly which was there in Antioch prophets and teachers, both Barnabas and Simeon, the one called Niger, and Lucius the Cyrenian, and Manaen, a foster brother of Herod the tetrarch, and Saul."
The center of operations had shifted from Jerusalem to Antioch, and Peter was no longer the central figure in the book of Acts, Paul is now that figure; Jerusalem had tarried too long in disseminating the Gospel throughout the world, and now it is the sole responsibility of the assembly gathered at Antioch. The phrase prophets and teachers is interesting in that, according to Robertson, all prophets were teachers, but not all teachers were prophets. The structure of the sentence in the Greek with the double use of the conjunction "and" (gr. te) makes three prophets (Barnabas, Symeon, Lucius) and two teachers (Manaen and Saul). "These are clearly the outstanding men in the Greek church in Antioch" (Robertson).
Verse 2, "As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them."
LGT "As they were ministering to the Lord and fasting, the Holy Spirit said, Separate without a doubt to Me Barnabas and Saul unto the work to which I have called them."
Here we read that the first church kept up the old Jewish tradition of fasting. It is not obligatory on the Christian in this age of grace to fast. While they were praying, the Holy Spirit directed them to separate Barnabas and Saul for a special service. This calling of the Holy Spirit of Barnabas and Saul is also peculiar to this first church; the Holy Spirit does not call men and women today; men and women of God study the Word of God and God the Holy Spirit makes opportunities for them to sow the Word of God among believers and unbelievers alike. As in verse one Barnabas is mentioned before Saul, probably because Barnabas had been serving before Saul; Barnabas and Saul had served separately before and now the Holy Spirit is calling them for a special service among the Gentiles.
Verse 3, "And when they had fasted and prayed, and laid their hands on them, they sent them away."
LGT "Then having fasted and prayed, and having laid hands on them, they let them go."
This laying on of hands was done in order that the whole church might identify themselves with the mission of Barnabas and Saul. It is still practiced today at ordinations, but nothing can be imparted by the laying on of hands, as McGee says, but germs. The church at Antioch did not send them away with monetary support, but with their prayers, the Holy Spirit did the sending, and He would supply their needs. Barnabas and Saul would have to support themselves, under the direction of the Holy Spirit; I believe this should still be the case today. If someone thinks they should go to a foreign field and preach they should be able to support themselves.
The Apostles Preach in Cyprus
Verse 4, "So, they being sent forth by the Holy Ghost, departed unto Seleucia; and from thence they sailed to Cyprus."
LGT "They indeed therefore having been sent forth by the Holy Spirit went down into Seleucia, and thence sailed away to Cyprus."
This verse goes against everything I have been taught about the church at Antioch sending Barnabas and Saul out as missionaries. This verse very plainly tells us that the Holy Spirit sent them out. All the church at Antioch had to do with sending them out was to bring them forth, that is, separate them (verse 2), so that the Holy Spirit could give them their orders.
Verse 5, "And when they were at Salamis, they preached the word of God in the synagogues of the Jews: and they had also John to their minister."
LGT "And having come into Salamis they announced the Word of God in the synagogue of the Jews. And they had John also [as] an assistant."
John Mark was a cousin of Barnabas, and it seems as though Mark assisted them in their ministry. It was the custom of these three to go to the Jew first and then to the Greek.
Verse 6, "And when they had gone through the isle unto Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Bar-jesus."
LGT "And having passed through the island as far as Paphos, they found a certain magician, a false prophet, a Jew, whose name [was] Bar-jesus,"
"Paphos was a city at the western extremity of the island. It was the residence of the proconsul [a governor or military commander of a Roman province], and was distinguished for a splendid temple erected to Venus, who was worshipped throughout the island. Cyprus was fabled to be the place of the birth of this goddess. It had, besides Paphos and Salamis, several towns of note. Its present capital is Nicosia. Whether Paul preached at any of these places is not recorded. The island is supposed formerly to have had a million inhabitants" (Barnes).
This Bar-jesus pretended to have the gift of prophecy. His name Bar-jesus means son of Joshua.
Verse 7, "Which was with the deputy of the country, Sergius Paulus, a prudent man; who called for Barnabas and Saul, and desired to hear the word of God."
LGT "Who was with the proconsul Sergius Paulus, an intelligent man. He, having called to [him] Barnabas and Saul, desired to hear the Word of God."
Sergius Paulus had given up idol worshipping, and desired to hear the Word of God. The fact that he gave up idols shows that he was an intelligent [prudent] man.
Verse 8, "But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn away the deputy from the faith."
LGT "And Elymas the magician resisted them, (for so is interpreted his name), seeking to pervert the proconsul from the faith."
Elymas saw that his influence with the proconsul would be gone if he listened to Barnabas and Saul, so he stood against the Word of God. Elymas (another name for Barjesus) tried to turn Sergius Paulus from the faith; for he feared that if Sergius listened to the Word of God he would become a friend of the Christians and be exposed himself for the phony he was. Calvin applies this working of Satan to his day with the following statement: "Both the enticements of the world and the wicked affections of our flesh are as many charms, whereby Satan ceases not to overthrow our faith."
Verse 9, "Then Saul, (who also is called Paul), filled with the Holy Ghost, set his eyes on him."
LGT "But Saul, who also [is] Paul, being filled with [the] Holy Spirit, having looked steadfastly upon him,"
The reason Luke begins to call Paul by his Roman name is not known; of all the conjectures on the subject the one that seems most logical to me is that Saul was his Hebrew name, and Paul his Gentile name; and now that he is sent to the Gentiles it seems fitting that he use his Gentile name Paul; the name Paul means little, and Paul was little in stature. Paul, now being filled with the Holy Spirit looks intently on Elymas.
Verse 10, "And said, O full of all subtlety and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord?"
LGT "Said, O full of all guile and all craft, son of [the] devil, enemy of all righteousness, will thou not cease perverting the straight ways of [the] Lord?"
Paul lets out all the stops when he rebukes Elymas. He begins by telling Elymas that he is full of all guile (cunning) and craftiness; Robertson says that Paul calls him a trickster. The next thing Paul says is that he is a son of the devil; remember how John in his first Epistle calls all unbelievers sons of their father the devil. We were all at one time slaves to sin, and children of the devil. Paul says that he is an enemy of all righteousness and that he attempted to make crooked the straight Way of the Lord, that is, Elymas was perverting the true doctrines of Paul and Barnabas.
Verse 11, "And now, behold, the hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun for a season. And immediately there fell on him a mist and a darkness; and he went about seeking some to lead him by the hand."
LGT "And now lo, [the] hand of the Lord [is] upon thee, and you shall be blind, not seeing the sun for a season. And immediately a mist and darkness fell upon him, and going about he sought some to lead [him] by the hand."
Elymas went from spiritual darkness to physical darkness. The hand of the Lord was temporal judgment, for it was only for a season.
Verse 12, "Then the deputy, when he saw what was done, believed, being astonished at the doctrine of the Lord."
LGT "Then the proconsul having seen what had happened, believed, being astonished at the teaching of the Lord."
Paul did not have his Epistles to teach from, because he had not written them as yet; but he did have the gifts of the Holy Spirit, and he had begun teaching the things he would soon write. We do not have the spiritual gifts of the Spirit today, but we do have the Epistles of Paul, and we have the completed New Testament.
Paul and Barnabas at Antioch of Pisidia
Verse 13, "Now when Paul and his company loosed from Paphos, they came to Perga in Pamphylia: and John departing from them returned to Jerusalem."
LGT "And having sailed from Paphos [with] those about [him], Paul came to Perga of Pamphylia; and John, having departed from them, returned to Jerusalem."
Luke doesn't give any details about John Mark leaving and returning to Jerusalem, but we will learn later why he left. The reasons are unknown, but it was enough for Paul to abandon him.
Verse 14, "But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the Sabbath day, and sat down."
LGT "But they, having passed through from Perga, came to Antioch of Pisidia, and having gone into the synagogue on the Sabbath day, they sat down."
Even though Paul and Barnabas were on a mission to the Gentiles, they availed themselves of every opportunity to preach the Gospel first to the Jews in the synagogues.
Verse 15, "And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, say on."
LGT "And after the reading of the law and of the prophets the rulers of the synagogue sent to them, saying, Men brethren, if there is a word of exhortation among you to speak to the people, speak."
It was the duty of the rulers of the synagogue to choose someone to speak after the reading of the law and prophets; any Rabbi or distinguished stranger could be asked to speak.
McGee notes:
"Paul follows his method of going first to the synagogue. Jews were scattered throughout the Roman Empire, and they established synagogues in the cities in which they had settled. When visitors would come from Jerusalem, since they would want word from the religious center, they would invite the visitors to say something. This always afforded a marvelous opportunity for the apostle Paul. He certainly took advantage of it here."
Verse 16, "Then Paul stood up, and beckoning with his hand said, Men of Israel, and ye that fear God, give audience."
LGT "And Paul, having stood up, and making a sign with the hand, said, Men, Israelites, and those fearing God, Hear."
Paul is here addressing Jews and Gentiles friendly to the Jews [proselytes]. Paul will convince these hearers that he believes Christ as their Messiah, and that he believes in their Scriptures, and then give them the Gospel of grace.
Verse 17, "The God of this people of Israel chose our fathers, and exalted the people when they dwelt as strangers in the land of Egypt, and with an high arm brought them out of it."
LGT "The God of this people Israel chose our fathers, and exalted the people in the sojourning in [the] land of Egypt, and with high arm brought them out of it:"
Paul begins his sermon making reference to the Israelites deliverance out of Egyptian bondage by the strong arm of the Lord. The Jews were exalted under the pharaoh during the time of Joseph, but when a new king came to reign, they became oppressed and God had to deliver them; they were always strangers in Egypt, the strange land.
Verse 18, "And about the time of forty years suffered he their manners in the wilderness."
LGT "And about forty years [the] time He nourished them in the wilderness."
The Greek NT renders the phrase "suffered he their manners in the wilderness" literally; He nourished them in the wilderness. The Greek phrase has the meaning of a father nursing them.
Verse 19, "And when he had destroyed seven nations in the land of Canaan, he divided their land to them by lot."
LGT "And having destroyed seven nations in [the] land of Canaan, He gave to them their land for an inheritance."
The seven nations God had destroyed before he gave the land of Canaan as an inheritance to the Jews were; the Hittites, the Girgashites, the Amorites, the Canaanites, the Perizzites, the Hivites, and the Jebusites, (Deut. 7:1; Josh. 3:10; Neh. 9:8). The whole land of Canaan was the "Promised Land." The phrase "divided their land by lot" is literally; He gave to them their land for an inheritance.
Verse 20, "And after that he gave unto them judges about the space of four hundred and fifty years, until Samuel the prophet."
LGT "And after these things, about four hundred and fifty years, He gave them judges until Samuel [the] prophet."
Samuel was the last of the judges and the first of the prophets who selected the first king (Saul) under God's guidance (Robertson). Paul, like Stephen, recounts Israel's history.
Verse 21, "And afterward they desired a king: and God gave them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years."
LGT "And when they asked for a king, and God gave to them Saul son of Cis, a man of [the] tribe of Benjamin, forty years."
The Jews asked for a king because they were tired of living under a Theocracy; Paul mentions the name Saul, which he is personally very proud of.
Verse 22, "And when he had removed him, he raised up unto them David to be their king; to whom also he gave testimony and said, I have found David the son of Jesse, a man after mine own heart, which shall fulfill all my will."
LGT "And having removed him, he raised up to them David for a king, to whom, having borne witness, He said, I found David the [son] of Jesse, a man according to My heart, who will do all My will."
God had removed Saul and replaced him with David. David found favor with God because he followed God as King and had done that which was right in God's eyes; it was not that David did not sin; it simply states the fact that David regarded God's will and obeyed God.
Verse 23, "Of this man's seed hath God according to his promise raised unto Israel a Savior, Jesus."
LGT "Of the seed of this [man], God according to [His] promise raised up to Israel a Savior, Jesus."
The Messianic promise was that Jesus would be born of the kingly line of David (2 Sam. 7:12; Ps. 132:11; Isa. 11:1, 10; Jer. 23:5,6; Zech. 3:8). Jesus is frequently called the Son of David (Matt. 1:1; Luke 18:38,39).
Verse 24, "When John had first preached before his coming the baptism of repentance to all the people of Israel."
LGT "John, having before proclaimed before [the] face of His entrance a baptism of repentance to all the people of Israel."
This verse is teaching that John was preaching the baptism of repentance, that is, a change of mind and life, before Christ entered into His public ministry. "Therefore Paul brings in his testimony, that he may prove to the Jews that he preached no false Christ, but the true Christ of God, whom that most famous forerunner had before commended" (Calvin).
Verse 25, "And as John fulfilled his course, he said, Whom think ye that I am? I am not he. But, behold, there cometh one after me, whose shoes of his feet I am not worthy to loose."
LGT "And as John was fulfilling his course, he said, Whom do you suppose me to be? I am not He: but lo He comes after me, of whom I am not worthy the sandals of His feet to loose."
This part of Paul's sermon is very precise as is recorded in the synoptic gospels, and the gospels had not yet been written; John disclaimed all references to himself as being the Messiah. Paul does not use the same words as recorded in the gospels, but the meaning is precise; one instance is the phrase fulfilling his course; Paul liked to use the word "course" as life is a race, and John had fulfilled his course. John had finished his ministry and he directed his disciples to go and follow the One of whom he was not worthy to tie His shoes.
Verse 26, "Men and brethren, children of the stock of Abraham, and whomsoever among you feareth God, to you is the word of this salvation sent."
LGT "Men brethren, sons of [the] race of Abraham, and those among you fearing God, to us the Word of this salvation was sent."
The message of Jesus Christ as Savior came to the Jews, that is, sons of [the] race of Abraham, and to the Gentiles, that is, those among you fearing God. Paul's last phrase is literally, to us the Word of this salvation was sent; Paul included himself, being a believing Jew, and those who were hearing the message and believing the message, that is, fearing God.
Verse 27, "For they that dwell at Jerusalem, and their rulers, because they knew him not, nor yet the voices of the prophets which are read every Sabbath day, they have fulfilled them in condemning him."
LGT "For those dwelling in Jerusalem and their rulers, not having known Him and the voices of the prophets who on every Sabbath are read, they fulfilled, having judged [Him]."
Paul tells them that the very words of the prophets the rulers had read every Sabbath; they fulfilled the prophet's words by condemning Christ. In their ignorance, the rulers fulfilled prophecy by condemning Christ to death. So many churches today are trying to reform mankind and are completely ignoring the simple basic way of salvation; as I have said repeatedly, man does not need reforming, he needs regeneration.
Verse 28, "And though they found no cause of death in him, yet desired they Pilate that he should be slain."
LGT "And having found no one cause of death, they begged Pilate to put Him to death."
The Sanhedrim charged Jesus with blasphemy but could not prove it (Matt. 26:65; 27:24; Luke 23:22). The Jews asked Pilate as a favor to themselves that he would have Jesus put to death (Robertson). "I think that Paul did plainly declare that Pilate condemned Christ, not according to the office of a judge, but that he consented that he should be put to death after that he was overcome with the ungodly requests of the people; and also that the Jews were driven by lust, and not enforced by reason, to desire Christ's death. For it stood him upon to terrify the hearers, that they might not couple themselves to so wicked a fact. But Luke doth now in a few words set down, after his common custom, those things which Paul did then more at large declare" (Calvin).
Verse 29, "And when they had fulfilled all that was written of him, they took him down from the tree, and laid him in a sepulcher."
LGT "And when they fulfilled all things that had been written concerning Him, having taken [Him] down from the tree they put [Him] in a tomb."
They took Christ down from the tree, that is the cross, after He had finished all that had been written of His death by the OT prophets; Nicodemus and Joseph of Arimathea actually took Jesus' body down from the cross and placed Him in Joseph's own tomb. Paul's emphasis in this is that it was done by the Jews.
Verse 30, "But God raised him from the dead:"
LGT "But God raised Him from among [the] dead:"
This was the main emphasis of Paul's preaching, the resurrection of Jesus Christ; "But if there be no resurrection of the dead, then is Christ not risen; and if Christ be not risen, then is our preaching vain, and your faith is also vain" (1 Cor. 15:13-14).
Verse 31, "And he was seen many days of them which came up with him from Galilee to Jerusalem, who are his witnesses unto the people."
LGT "Who appeared for many days to those who came up with Him from Galilee to Jerusalem, who [now] are His witnesses to the people."
He was seen forty days by the apostles after His resurrection, and they were very reliable witnesses. He was seen by others who were chosen by Him to be His witnesses; Paul did not come with the group of apostles from Galilee to Jerusalem, but He did see the risen Christ in his vision on the road to Damascus. "Christ was seen, not only by the apostles, but of the Galilean women, which came up with Him unto Jerusalem, Matt. 28:1, and by above five hundred at once, 1 Cor. 15:6; so plentiful would God have this great article of our faith and object of our hope confirmed unto us" (Matthew Poole).
Verses 32,33, And we declare unto you glad tidings, how that the promise which was made unto the fathers, God hath fulfilled the same unto us their children, in that he raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee."
LGT "And we announce to you glad tidings, the promise made to the fathers, that this God has fulfilled to us, their children, having raised up Jesus, as also in the second psalm it has been written [and stands written], Thou art My Son, today have I begotten Thee."
The resurrection of Jesus Christ is the heart of the gospel, the Glad Tidings. All the promises made by the OT prophets were fulfilled in Christ's resurrection. In Psalm 2:7 this fact of the resurrection is written, and stands written; Christ was begotten of the Father at His resurrection, not His birth; at His birth Christ was God incarnate; at His resurrection Christ was begotten of the Father because He had conquered sin and death on the cross, and then He sat down at the right hand of His Father. Christ had fulfilled all that the Father had decreed to Him, and now He calls Him begotten Son.
Verses 34,35, "And as concerning that he raised him up from the dead, now no more to return to corruption, he said in this wise, I will give you the sure mercies of David. Wherefore he saith also in another psalm, Thou shalt not suffer thine Holy One to see corruption."
LGT "And that He raised Him from among the dead, no more to be about to return to corruption, thus He spoke: That I will give to you the holy things of David, the trustworthy things. Wherefore also in another psalm He says, Thou wilt not suffer thy Holy One to see corruption."
The phrase, no more to return to corruption, simply means that since Christ has risen, He will never die again. The last phrase, I will give you the sure mercies of David, is literally, I will give to you the holy things of David, the trustworthy things; this phrase means that Christ has fulfilled the promises made to David that Christ will sit upon the throne of David forever. "God made to David a promise, a certain pledge; He bestowed on him this special mercy, in promising that he should have a successor who should sit for ever on his throne. This promise was understood by the Jews, and is often referred to in the New Testament, as relating to the Messiah" (Barnes).
Paul quotes another psalm which we know that Christ, by rising again, His body did not experience corruption.
Verses 36,37, "For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption: but he, whom God raised again, saw no corruption."
LGT "For indeed David, having ministered to his own generation, by the council of God fell asleep, and was added to his fathers, and saw corruption: but He whom God raised up did not see corruption."
The first phrase in this section, for indeed David, having ministered to his own generation, means that David had fulfilled his ministry God had laid out for him. The second phrase, by the council of God, fell asleep, means that his life was appointed to him, and that at God's appointed time he died. We can also draw from this that we are all appointed once to die, but after this judgment; we cannot add one second to our lives. The next phrase, and was added to his fathers, means that he had died and was laid along with his fathers; and saw corruption, means that his body decayed the same as all mortals. The last phrase, but He whom God raised up did not see corruption; Jesus Christ, being the God Man, by His being raised up by the Father did not experience the mortal corruption.
Verse 38, "Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins:"
LGT "Be it known unto you therefore, men, brethren, that through this One to you is announced the remission of sins, and from all things from which you could not in the Law of Moses be justified:"
This same Jesus Christ whom the Jews hung on the cross died in order to remit their sins; and it is this same Jesus whom Paul is preaching to them. Paul had just shown that through the resurrection of Jesus Christ that he is now able to preach to them the benefits that this resurrection has given them. The phrase, be it known unto you therefore, states that it is only through their own neglect and sloth that they would not receive all the benefits of the death and resurrection of our Lord Jesus Christ. Man does not believe in Christ, because they will not believe in Christ. The last phrase, and from all things which ye could not in the Law of Moses be justified, is part of verse 39; Be that as it may, the meaning is that Paul is beginning his ministry on the same note as he ended it; the grace of God in salvation is faith alone in Christ alone, and that man cannot lean unto his own understanding of the Law of Moses; faith in Christ is the great separator of mankind; to the Jews it is a stumbling block to their self-righteousness, and to the Greeks it is foolishness to their philosophical pseudo-intellectual superiority.
Verse 39, "And by him all that believe are justified from all things, from which ye could not be justified by the Law of Moses."
LGT "In this everyone that believes is justified."
This verse states very simply, everyone who accepts Jesus Christ as Savior is justified forever. Paul will develop these themes as he writes his epistles.
Verses 40,41, "Beware therefore, lest that come upon you, which is spoken of in the prophets: behold, ye despisers, and wonder, and perish: for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you."
LGT "Take heed therefore, that it may not come, that which has been said in the prophets: behold, ye despisers, and wonder and perish, for a work I work in your days, a work that you would not believe if one should declare throughout to you."
Paul's warning here is directed toward the rabbis of the synagogue; his text is Habakkuk 1:5. "The Jews of Habakkuk's day had refused to believe in the impending invasion by the Chaldeans, and yet it had come" (Furneaux). Paul here uses the temporal judgment by Habakkuk upon the nation to emphasize the spiritual judgment upon those who would not believe in Christ; the gospel was taken from them and given to the Gentiles. This warning from Paul is applicable to all generations, for all despisers of the Word of God will perish.
Verse 42, "And when the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached to them the next Sabbath."
LGT "But they having departed, began to beseech that these words be spoken to them on the next Sabbath."
As Barnabas and Paul were leaving the synagogue the Jews and Gentiles both asked them to preach again to them the next Sabbath Day; the KJV has it wrongly that only the Gentiles begged them, for there were believers in both the Jews and proselyte Gentiles.
Verse 43, "Now when the congregation was broken up, many of the Jews and religious proselytes followed Paul and Barnabas: who, speaking to them, persuaded them to continue in the grace of God."
LGT "And the synagogue having broken up, many of the Jews and of the worshipping proselytes followed Paul and Barnabas, who speaking to them persuaded them to remain in the grace of God."
When the synagogue was formally dismissed, many of the Jews and Gentiles, that is, proselytes to Judaism, followed Paul and Barnabas who were speaking to them as they went on their way. The phrase, persuading them to remain in the grace of God, speaks volumes; the Gospel of Grace is faith alone in Christ alone. Paul will continue this Gospel his entire ministry and will write to the Galatians, But though we, or an angel from heaven, preach any other gospel unto you than that, which we have preached unto you, let him be accursed [damned]. As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed (Gal. 1:8,9). Paul and Barnabas taught it was a serious error for them to fall from the gospel of Grace: to fall from grace meant that they would slide back into the error of Judaism, that is, salvation by works. They could never loose their salvation, but they would enter heaven losers, that is, they would not receive a reward at the Bema Seat of Christ.
Verse 44, "And the next Sabbath day came almost the whole city together to hear the word of God."
LGT "And on the following Sabbath almost all the city was together to hear the Word of the Lord."
There must have been a great stir in the city concerning this Gospel of Grace Paul and Barnabas were preaching, because on the following Sabbath, almost the entire city came out to hear them, attracted by curiosity at the doctrines being taught by these apostles.
Verse 45, "But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming."
LGT "But the Jews, having seen the crowds, were filled with envy, and contradicted the things spoken by Paul, blaspheming."
The rabbis are obviously the instigators in the opposition to the gospel of Grace Paul was preaching. This new gospel was causing a great jealousy among the elders and rabbis because it was making their legalistic teaching of non-effect. This gospel of Grace made the Gentiles equal to the Jews, and this was a doctrine the rabbis could not stomach.
Barnes notes:
"When men are enraged they very little regard the words which they utter, and little care how they may be estimated by God. When men attached to sect and party, in religion or politics, have no good arguments to employ; they attempt to overwhelm their adversaries by bitter and reproachful words. Men in the heat of strife, and in professed zeal for peculiar doctrines, more frequently utter blasphemy than they are aware. Precious and pure doctrines are often thus vilified because we do not believe them; and the heart of the Savior is pierced anew, and His cause bleeds, by wrath and wickedness of His professed friends."
Verse 46, "Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles."
LGT "But Paul and Barnabas speaking boldly said, To you [it] was necessary the Word of God be spoken first; since ye thrust it away, and judge yourselves not worthy of eternal life, lo, we turn to the Gentiles."
Paul and Barnabas obeyed Christ's command in 1:8 to take the gospel to the Jew first, and then to the uttermost parts of the earth. Then Paul boldly speaks out that since the Jews would not receive the gospel of Grace, because they did not judge themselves needing it, Paul says that they then turned to the Gentiles who received it gladly. The Jews, by their blasphemous words judged themselves unworthy of eternal life.
Verse 47, "For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth."
LGT "For thus the Lord has instructed us, I have set thee for a light of [the] Gentiles, that thou be for salvation unto [the] end of the earth."
Paul is here quoting Isaiah 49:6. The Jews knew the Old Testament, so they would be familiar with this passage; Paul says that the apostles were instructed to take the gospel to the Jews first and then to the Greeks [Gentiles]. "All knowledge is ignorance, and all light is darkness without Christ" (Matthew Poole).
Verse 48, 'And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed."
LGT "And hearing [it] the Gentiles rejoiced, and they glorified the Word of the Lord, and as many as were pursued unto eternal life believed."
The first phrase, and hearing [it] the Gentiles rejoiced, is proof that the Gentiles received the Word of the Lord gladly; and they glorified the Word of the Lord; the more the Gentiles glorified the Lord, the fury of the Jews increased. "The joy of the Gentiles was to see how they could receive the higher blessing of Judaism without circumcision and other repellent features of Jewish ceremonialism; it was triumph with the Gentiles, but defeat with the Jews" (Robertson).
The last phrase, and as many as were ordained to eternal life believed, is literally, as many as were pursued; the Jews had voluntarily rejected the Word of God. "On the other side were those Gentiles who gladly accepted what the Jews had rejected, not all the Gentiles. Why these Gentiles here ranged themselves on God's side as opposed to the Jews Luke does not tell us" (Robertson). This verse does not solve the problem of predestination, but it does not teach us that God appointed individuals to personal salvation; what it does teach is that The Gentiles, as a whole, received the Word of the Lord; this same Word the Jews, as a whole, rejected. Those Gentiles who would believe, the Holy Spirit pursued unto personal salvation.
Verse 49, "And the word of the Lord was published throughout all the region."
LGT "And the Word of the Lord was carried through the whole country."
This is the predestined plan of God; the Word of God was carried throughout the whole land. The converts carried the Word of the Lord as well as Paul and Barnabas.
Verse 50, "But the Jews stirred up the devout and honorable women, and the chief men of the city, and raised persecution against Paul and Barnabas, and expelled them out of their coasts."
LGT "But the Jews excited the worshipping and honorable women, and the principal men of the city, and stirred up a persecution against Paul and Barnabas, and cast them out of their borders."
The first phrase, But the Jews excited the worshipping and honorable women, states that the rabbis had excited the proselyte women of prominence, and the principal men of the city, to a persecution against Paul and Barnabas. Robertson says, "that this was a rather small city for it only had one synagogue;" however, these Jewish leaders had very great influence over these prominent proselytes. A few days before this Paul and Barnabas were their heroes, but now they cast them out of their borders.
Verse 51, "But they shook off the dust of their feet against them, and came unto Iconium."
LGT "But they, having shaken off the dust of their feet against them, they came to Iconium."
Paul and Barnabas took off their sandals and shook the dust from them toward the city as they left. This action of shaking the dust off their sandals was according to Christ's command (Matt. 10:14; Mark 6:11; Luke 9:5).
Robertson writes about Iconium:
"Iconium is about 45 miles southwest from Antioch in Pisidia (see the map at the front of this chapter), at the foot of the Taurus mountains. At various times it was reckoned also in Pisidia or Phrygia as well as Lycaonia, Phrygian in population and distinguished by Luke (Acts 14:6) from Lystra and Derbe, cities of Lyconia. As compared with Antioch (a Roman colony) it was a native Phrygian town. When the province of Galatia was divided, Iconium became the capital of Lyconia and eclipsed Antioch in Pisidia. Strictly speaking at this time Lystra and Derbe were cities of Lyconia-Galatia while Iconium was in Phrygia-Galatia (all three in the Roman Province of Galatia). It was at the meeting place of several Roman roads and on the highway from east to west. It is still a large town Konieh with 30,000 population."
Verse 52, "And the disciples were filled with joy, and with the Holy Ghost."
LGT "And the disciples were filled with joy and the Holy Spirit."
All those Gentile converts in Antioch in Pisidia were immediately filled with joy and the Holy Spirit; the very moment a person becomes a believer by putting their trust in the Lord Jesus Christ they are not only baptized with the Holy Spirit, they are also put into union with Christ, and are filled with His Spirit. These believers were filled with joy and the Holy Spirit; the more they were persecuted the more the church grew. We will cover the doctrine of the filling of the Spirit when we get to Paul's Epistle to the Ephesians.
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