Act 13:7-22 | Clarke | e4.org | Verse 7. The deputy of the country ] ανθυπατω, The proconsul . Rosenmuller and others remark, that in those days the Romans sent two different kinds of governors into the provinces. Some of the provinces were Caesarean or imperial , and into those they sent propretors ; others belonged to the senate and people of Rome , and into those they sent proconsuls . Cyprus had formerly been an imperial province; but Augustus, who made the distinction, had given it to the people , whence it was governed by a proconsul. See Dion Cass . Hist. Rom. lib. iv. p. 523. [Edit. Leunclav .] Sergius Paulus ] This proconsul is not mentioned any where else: he became a Christian, had his name written in the book of life, and, probably on that very account, blotted out of the Fasti Consulares . A prudent man ] ανδρισυνετω, A man of good sense , of a sound understanding , and therefore wished to hear the doctrine taught by these apostles; he did not persecute the men for their preaching, but sent for them that he might hear for himself.

‏ Acts 13:7-22

Verse 7. The deputy of the country] ανθυπατω, The proconsul. Rosenmuller and others remark, that in those days the Romans sent two different kinds of governors into the provinces. Some of the provinces were Caesarean or imperial, and into those they sent propretors; others belonged to the senate and people of Rome, and into those they sent proconsuls. Cyprus had formerly been an imperial province; but Augustus, who made the distinction, had given it to the people, whence it was governed by a proconsul. See Dion Cass. Hist. Rom. lib. iv. p. 523. [Edit. Leunclav.]

Sergius Paulus] This proconsul is not mentioned any where else: he became a Christian, had his name written in the book of life, and, probably on that very account, blotted out of the Fasti Consulares.

A prudent man] ανδρισυνετω, A man of good sense, of a sound understanding, and therefore wished to hear the doctrine taught by these apostles; he did not persecute the men for their preaching, but sent for them that he might hear for himself.

Verse 8. But Elymas, the sorcerer, (for so is his name by interpretation)] That is, Elymas is the interpretation of the word μαγος, or sorcerer; not of the word Bar-Jesus as some have imagined; and to support which they have been led into strange etymologies on the word βαριησους, Bar-Jesus. But how is Elymas, ελυμας, the interpretation of the word μαγος, magician or sorcerer? Ans. Both names are Asiatic; but neither Hebrew nor Greek. I have already observed, in Clarke's note on "Mt 2:1", that [Persic] mogh in Persian means an idolater, a worshipper of fire, and sometimes what we term a magician. Elymas is from the Arabic [Arabic] ilm, knowledge, science, doctrine, art; from alama, he was wise, skilled, &c.; hence [Persic] aleem or alymon, a doctor or learned man, and, with the Greek termination, ελυμας, Elymas, the interpretation of [Persic] mogh, Greek μαγος, magos, a magician, a wise man, doctor, &c.

Verse 9. Saul, who also is-Paul] This is the first time the name Paul occurs, and the last time in which this apostle is called Saul, as his common or general name.

Saul, Shaul, was the name of the first Israelitish king, and signifies asked, sought; from shaal, he asked, inquired, &c.

Paul, Paulus, if derived from the Latin, signifies little, dwarfish: but if from the Hebrew, pala, it signifies extraordinary, wonderful; and this appears to have been the derivation assigned to it by St. Jerome, com. in Ep. Pauli ad Philem., who translates it mirabilis, wonderful, and Hesychius must have had the same in view, for he defines it thus, παυλος θαυμαστοςηεκλεκτοςσυμβουλος, Paul, wonderful, or elect, counsellor. The lexicographer had probably here in view, Isa 9:6: his name shall be called ( pel� yo�ts) wonderful, counsellor; which he might corrupt into paulus, and thus make his θαυμαστοςσυμβουλος out of it by way of explanation. Triller, however, supposes the συμβουλος of Hesychius to be corrupted from συνδουλος fellow servant, which is a term not unfrequently applied to apostles, &c., in the New Testament, who are called the servants of God; and it is used by Paul himself, Col 1:7; 4:7. The Latin original is the most probable. It is well known that the Jews in the apostolic age had frequently two names, one Hebrew, the other Greek or Roman. Saul was born of Jewish parents, a Hebrew of the Hebrews; he had therefore his first name from that language, Shaul, asked or begged; as it is possible he might have been a child for whom his parents had addressed their fervent petitions to God. The case of Samuel is one in point. See 1Sa 1:9-18. As he was born in Tarsus, in Cilicia, he was consequently born a free Roman citizen; and hence his parents would naturally give him, for cognomen, some name borrowed from the Latin tongue, and Paulus, which signifies little, might indicate that he was at his birth a small or diminutive child. And it is very likely that he was low in stature all his days; and that it is to this he refers himself, 2Co 10:10, for his bodily presence is weak, and his speech contemptible. If he were small in stature, his voice would be naturally low and feeble; and the Greeks. who were fond of a thundering eloquence, would despise him on this very account.

Filled with the Holy Ghost] Therefore the sentence he pronounced was not from himself, but from God. And indeed, had he not been under a Divine influence, it is not likely he would have ventured thus to accost this sorcerer in the presence of the governor, who, no doubt, had greatly admired him.

Verse 10. O full of all subtilty] δολου, Deceit, pretending to supernatural powers without possessing any, and having only cunning and deceit as their substitutes.

And-mischief] ραδιουργιας, from ραδιος, easy, and εργον, a work; one who is ready at his work; a word which excellently well defines a juggler, one who is expert at sleight of hand; though it is often employed to signify an abandoned and accomplished villain.

Child of the devil] υιεδιαβολου, Son of the devil, possessing his nature; filled with his cunning; and, in consequence, practising deceit.

Enemy of all righteousness] εχθρεπασηςδικαιοσυνης; Opposed in thy heart to all that is just, true, and good.

Wilt thou not cease to pervert, &c.] ουπαυσηδιαστρεφων. Wilt thou not cease perverting? He had probably laboured in this bad work from the beginning of Paul's ministry in the place; and God in his mercy had borne with him; and no doubt the apostle had warned him, for thus much seems implied in the reproof. What a terrible character is given of this bad man! He no doubt passed among the people for what we call a clever fellow; and he was so clever as to hide himself under a pretty dense mask; but God, who searches the heart, plucked it off, and tells him, and those who were perverted by him, what an accomplished deceiver and knave he was.

The right ways of the Lord] ταςοδουςκυριουταςευθειας, The ways of the Lord, the straight ways. This saying is very emphatical. The ways of Elymas were crooked and perverse; the ways of the Lord, the doctrine taught by him, plain and straight. What is here said of the conduct and teaching of Elymas, for he was a false prophet, is true of all false doctrine: it is complex, devious, and tortuous: while the doctrine of God is simple, plain, and straight; directing in the way, the sure way, that leads to present peace and everlasting happiness. From the phraseology which the apostle employs in this terrible address to Elymas, we may learn, as well as from his name Bar-Jesus, that he was by birth and education a Jew. On this account he was the greater enemy to Christianity; and on this same account he was the less excusable.

Verse 11. The hand of the Lord is upon thee] The power of God is now about to deal with thee in the way of justice.

Thou shalt be blind] Every word here proves the immediate inspiration of Paul. He was full of the Holy Ghost when he began this address: by the light of that Spirit he discerned the state of Elymas, and exposed his real character; and, by the prophetic influence of that same Spirit, he predicted the calamity that was about to fall upon him, while as yet there was no sign of his blindness! Mark this!

Not seeing the sun for a season.] In the midst of judgment God remembers mercy. This blindness was not to be perpetual: it was intended to be the means of awakening and softening the hard heart of this poor sinner. There is an ancient tradition, and it is mentioned both by Origen and Chrysostom, that Elymas, in consequence of this became a sincere convert to the religion of Christ. Origen says: "And Paul by a word striking him blind, who was with the proconsul, Sergius Paul, διατωνπονωνεπιστρεφει αυτονειςθεοσεβειαν, by anguish converted him to godliness." And, commenting on-Thou shalt be blind, not seeing the sun, αχρι καιρου, for a season, asks, "And why for a season? That, being smitten on account of his transgressions, and brought to repentance, he might at last be deemed worthy to see the sun, not only with his body, but with his mind; that the Divine virtue might be proclaimed in restoring him to sight, and his soul, believing, might receive godliness." Com. in Exod., vol. i. p. 117, edit. de la Rue, Par. 1733.

There fell on him a mist and darkness] αχλυς, achlus, is a disordered state of the eye, in which the patient sees through a thick mist. This thick mist, or perturbed state of the eye, took place first: it increased, and σκοτος, thick, positive darkness, was the issue.

He went about] πεπιαγων. Not knowing how to take a right step, he groped about in great uncertainty; and, not being able to find his way, he sought for some persons to lead him by the hand. This state of Elymas is inimitably expressed in one of the cartoons of Raphael, now at Hampton-court, (and lately engraved, in the true spirit of the original, by Mr. Thomas Holloway,) in which his whole figure expresses the depth of distress, concern, uncertainty, and confusion; and, to use a word common in exhibiting this matchless piece of painting, he is blind from head to foot. In this manner the text authorizes the painter to express the state of this miserable culprit.

Verse 12. The deputy-believed] This was a proof that the doctrine was true; and that the power of God, from which nothing could be concealed, and which nothing could resist, was with these preachers.

Being astonished] εκπλησσομενος, Being struck with astonishment, as Elymas was struck with blindness. Thus the word of God is a two-edged sword: it smites the sinner with judgment or compunction; and the sincere inquirer after truth, with conviction of its own worth and excellence.

Verse 13. Paul and his company loosed from Paphos] They sailed away from this island, leaving, it may be presumed, Elymas a sincere and deeply humbled penitent; and Sergius Paul, a thorough and happy believer in the doctrine of Christ.

Previously to this time, St. Luke always mentions Barnabas before Paul; but after this he mentions Paul always first; probably after seeing how God had distinguished him in the late proceedings at Cyprus; as much of the Holy Spirit now rested upon him.

They came to Perga in Pamphylia] As Perga was not a maritime town, it is conjectured that the apostles sailed up the river Cestrus, in order to come to this place, which, according to Strabo, was situated about sixty leagues up this river, and near to which was a famous temple dedicated to Diana. For Pamphylia, see Ac 2:10.

And John departing from them] Why John Mark left his brethren at this place we are not informed; probably he went to visit his pious mother Mary at Jerusalem, and to see Peter, to whom he is supposed to have been much attached. It certainly was not with the approbation of Paul that he left them at this place, as we learn from Ac 15:38; yet his departure does not seem to have merited the displeasure of Barnabas; for John Mark having met these apostles at Antioch, when Paul purposed to revisit the various places where they had planted the word of God, Barnabas was willing to take him with them; but Paul would not consent, because he had departed from them from Pamphylia, and went not with them to the work, Ac 15:35-39, and this occasioned a separation between Barnabas and Paul. It does not appear that John Mark was under any obligation to accompany them any longer or any farther than he pleased. He seems to have been little else than their servant, and certainly was not divinely appointed to this work, as they were; and consequently might leave them innocently, though not kindly, if they could not readily supply his place. In this respect John Mark might be to blame; but Barnabas, whose nephew he was, could look over this fault more easily than Paul, who could not find those motives to pass by what was reprehensible in his conduct which natural affection might furnish to his brother apostle.

Verse 14. They came to Antioch in Pisidia] This place is mentioned thus to distinguish it from Antioch in Syria, with which it had nothing in common but the name. There were several cities and towns in various districts of these countries called Antioch: some have reckoned up not less than twelve. Pisidia, in which this was situated, was a province of Asia Minor, near to Pamphylia, having Phrygia on the north, and Pamphylia on the south. The position of all these places may be seen on the map.

Into the synagogue on the Sabbath day] Though Paul was now on a special mission to the Gentiles, yet he availed himself of every opportunity, in every place, of making the first offer of salvation to the Jews.

Verse 15. After the reading of the law and the prophets] A certain portion of the law and another of the prophets, was read every Sabbath; and the law was so divided as to be read over once every year. In the notes at the conclusion of Deuteronomy, I have considered this subject at large, and given a complete table of the Parashoth, sections of the law, and Haphtaroth, sections of the prophets, which are read every Sabbath in the year in the Jewish synagogues. To have an exact view of every part of the Jewish ecclesiastical economy, the reader will do well to consult the above mentioned table, and those which follow it: they have been drawn up with great care, attention, and indescribable labour.

It has been a question, in what language were the law and prophets read in a synagogue of Pisidia, for in that district Strabo informs us that four languages were spoken, viz. the Pisidian, the Solyman, the Greek, and the Lydian. Dr. Lightfoot conjectures, with great probability, that the Scriptures were read in the original Hebrew; and that an interpreter tendered the reading to the people in their mother tongue. There is no doubt that the Jews and proselytes understood the Greek tongue well; and they certainly had the Septuagint version among them.

The rulers of the synagogue] These were the persons whose business it was to read the appointed sections, and to take care of the synagogue and its concerns; and to see that all was done decently and in order.

Sent unto them] Seeing them to be Jews, they wished them to give some suitable address to the people, i.e. to the Jews who were then engaged in Divine worship; for the whole of the following discourse, which greatly resembles that of St. Stephen, Ac 7:1-53, is directed to the Jews alone; and this was probably spoken either in Hebrew or Greek.

Ye men and brethren] ανδρεςαδελφοι, Men brethren, a Hebraism for, "Ye men who are our brethren," i.e. Jews, as we ourselves are; but ανδρες is often an expletive, as we have already seen. See Clarke on Ac 7:2.

If ye have any word of exhortation] ειεστιλογοςενυμιν παρακλησεως. If ye have any subject of consolation, any word of comfort to us, who are sojourners in this strange land, speak it. The Consolation of Israel was an epithet of the Messiah among the Jews; and it is probable that it was in reference to him that the rulers of the synagogue spoke. That παρακλησις is to be understood here as meaning consolation, and this in reference to the Messiah, the whole of the following discourse will prove to the attentive reader; in which Paul shows the care and protection of God towards his people Israel, and the abundant provision he had made for their salvation by Jesus Christ. They wished for consolation, and he declared unto them glad tidings, and many felt the power and comfort of the doctrine of the cross.

Verse 16. Men of Israel] Ye that are Jews by birth; and ye that fear God-ye that are proselytes to the Jewish religion. In this discourse Paul proves that Jesus Christ is the Messiah, sent from God, not only for the salvation of the Jews, but of the whole human race. And this he does, not with the rhetorician's arts, but in a plain, simple detail of the history of Christ, and the most remarkable transactions of the people of God, which referred to his manifestation in the flesh. Rosenmuller.

Verse 17. The God of-our fathers] The apostle begins his discourse with the Egyptian bondage, and their deliverance from it, as points the most remarkable and striking in their history; in which the providence and mighty power of God, exerted so frequently in their behalf, were peculiarly conspicuous.

Exalted the people] Even when they were strangers in the land, and greatly oppressed, God exalted them; made them a terror to their enemies, and multiplied them greatly.

With a high arm] A literal translation of the Hebrew phrase, bezeroa ramah, with a lifted-up arm, to protect them and destroy their enemies. The meaning of the phrase is, a manifest display of the Divine power.

Verse 18. About the time of forty years] The space of time between their coming out of Egypt, and going into the promised land.

Suffered he their manners] ετροποφορησεναυτους; He dealt indulgently with them: howsoever they behaved towards him, he mercifully bore with, and kindly treated them. But instead of ετροποφορησεν, ACE, some others, with the Syriac, Arabic, Coptic, AEthiopic, and some of the fathers, read ετροφοφορησεν, which signifies, he nourished and fed them, or bore them about in his arms as a tender nurse does her child. This reading confirms the marginal conjecture, and agrees excellently with the scope of the place, and is a reading at least of equal value with that in the commonly received text. Griesbach has admitted it, and excluded the other. Both, when rightly understood, speak nearly the same sense; but the latter is the most expressive, and agrees best with Paul's discourse, and the history to which he alludes. See the same form of expression, Nu 11:12; Ex 19:4; Isa 46:3, 4; 63:9.

Verse 19. Destroyed seven nations] The Canaanites, Hittites, Girgasites, Amorites, Hivites, Peresites, and Jebusites. The rabbins frequently call them Shebaah Omoth, the Seven Nations.

Verse 20. And after that he gave unto them judges about the space of four hundred and fifty years] This is a most difficult passage, and has been termed by Scaliger, Crux Chronologorum. The apostle seems here to contradict the account in 1Ki 6:1: And it came to pass in the four hundred and eightieth year after the children of Israel were come out of the land of Egypt, in the fourth year of Solomon's reign, he began to build the house of the Lord.

Sir Norton Knatchbull, in his annotations upon difficult texts, has considered the various solutions proposed by learned men of the difficulty before us; and concludes that the words of the apostle should not be understood as meaning how long God gave them judges, but when he gave them; and therefore proposes that the first words of this verse, καιμεταταυταωςετεσιτετρακοσιοις καιπεντηκοντα, should be referred to the words going before, Ac 13:17, that is, to the time WHEN the God of the children of Israel chose their fathers.

"Now this time wherein God may properly be said to have chosen their fathers, about 450 years before he gave them judges, is to be computed from the birth of Isaac, in whom God may properly be said to have chosen their fathers; for God, who had chosen Abraham out of all the people of the earth, chose Isaac at this time out of the children of Abraham, in whose family the covenant was to rest. To make this computation evident, let us observe that from the birth of Isaac to the birth of Jacob are 60 years; from thence to their going into Egypt, 130; from thence to the exodus, 210; from thence to their entrance into Canaan, 40; from that to the division of the land (about which time it is probable they began to settle their government by judges) 7 years; which sums make 447: viz. 60 + 130 + 210 + 40 + 7 = 447. And should this be reckoned from the year before the birth of Isaac, when God established his covenant between himself and Abraham, and all his seed after him, Ge 17:19, at which time God properly chose their fathers, then there will be 448 years, which brings it to within two years of the 450, which is sufficiently exact to bring it within the apostle's ως, about, or nearly.

"Some have made the period 452 years; which, though two years more than the apostle's round number, is still sufficiently reconcilable with his qualifying particle ως, about. And it may be added that the most correct writers often express a sum totally, but not exactly: so, with Demosthenes and Plautus, we find that called a talent where some drachms were either wanting or abounding."

The sacred writers often express themselves in the same way: e.g. He made a molten sea, ten cubits from the one brim to the other; and a line of thirty cubits did compass it about. Now we know that the circumference of any circle is only in round numbers to its diameter as three to one; but, correctly, is considerably more, nearly as 22 to 7. But even the Spirit of God does not see it necessary to enter into such niceties, which would only puzzle, and not instruct the common reader.

Calmet has paraphrased these passages nearly to the same sense: the text may be thus connected; Ac 13:19. And having destroyed; seven nations in the land of Canaan, he divided their land to them by lot, about one hundred and fifty years after. And afterwards he gave them judges, to the time of Samuel the prophet. The paraphrase of Calmet is the following: "The God of this people of Israel chose our fathers in the person of Abraham; he promised him the land of Canaan; and four hundred and fifty years after this promise, and the birth of Isaac, who was the son and heir of the promise, he put them in possession of that land which he had promised so long before." As this view of the subject removes all the principal difficulties, I shall not trouble my reader with other modes of interpretation.

Verse 21. Saul the son of Cis] In all proper names quoted from the Old Testament, we should undoubtedly follow, as nearly as possible, the same orthography: Kish, was the name of this king's father, and so we spell it in the Old Testament, and yet have transformed it into Cis in the New, where the orthography is almost entirely lost.

The space of forty years.] Reckoning from the time of his anointing by Samuel to the time of his death, from A.M. 2909 to 2949.

Verse 22. David-a man after mine own heart] That is, a man who would rule the kingdom according to God's will. Dr. Benson's observation on this point is very judicious: "When it is said that David was a man after God's own heart, it should be understood, not of his private, but of his public, character. He was a man after God's own heart, because he ruled the people according to the Divine will. He did not allow of idolatry; he did not set up for absolute power. He was guided in the government of the nation by the law of Moses, as the standing rule of government, and by the prophet, or the Divine oracle, whereby God gave directions upon particular emergencies. Whatever Saul's private character was, he was not a good king in Israel. He did not follow the law, the oracle, and the prophet; but attempted to be absolute, and thereby to subvert the constitution of the kingdom. That this was the meaning of David's being a man after God's own heart will easily appear by comparing 1Sa 15:28; 28:17, 18; 1Ch 10:13, 14; Ps 78:70, &c.; Ps 89:20, &c."