Act 13:16-41 | RWP | e4.org | Paul stood up ( αναστας Παυλος ). The Jewish custom was to sit while speaking ( ), but the Greek and Roman was to stand ( ). It is possible as Lewin ( Life of St. Paul , Vol. 1, p. 141) suggests that here Paul stepped upon the platform and then took his seat as he began to speak or he may have followed the Greek and Roman custom. Paul is the leader now and the more gifted speaker ( ), so that he responds to the courteous invitation of the rulers. Beckoning ( κατασεισας ). First aorist active participle of κατασειω , old verb to shake down, a dramatic gesture for quiet and order like Peter in and Paul on the steps of the tower of Antonia ( ). And ye that fear God ( κα ο φοβουμενο τον θεον ). Evidently large numbers of these Gentiles like Cornelius in Caesarea were present. They offered Paul a great opportunity for reaching the purely pagan Gentiles. This (verses ) is the first full report of a sermon of Paul's that Luke has preserved for us. He is now a practised preacher of the gospel that he began proclaiming at Damascus, that Jesus of Nazareth is the Messiah of promise and the Saviour of the whole world both Jew and Gentile if they will only believe on him and be saved. It is possible that Paul here based his sermon on the passages of the law and the prophets that had just been read. He uses two words from the LXX, one in verse from ετροφοφορησεν (as a nursing-father bare he them), the reading of many old MSS. and the one preferred by the American Committee, the other in verse from υψωσεν (exalted). At any rate it is clear that Paul spoke in Greek so that all could understand his sermon. He may have written out notes of this sermon afterwards for Luke. The keynotes of Paul's theology as found in his Epistles appear in this sermon. It is interesting to observe the steady growth of Paul's Christology as he faced the great problems of his day. Here we see Paul's gospel for the Jews and the God-fearers (Gentiles friendly to the Jews).

‏ Acts 13:16-41

Paul stood up ( αναστας Παυλος ). The Jewish custom was to sit while speaking (Lu 4:20), but the Greek and Roman was to stand (Ac 17:22). It is possible as Lewin (Life of St. Paul, Vol. 1, p. 141) suggests that here Paul stepped upon the platform and then took his seat as he began to speak or he may have followed the Greek and Roman custom. Paul is the leader now and the more gifted speaker (Ac 14:12), so that he responds to the courteous invitation of the rulers.

Beckoning ( κατασεισας ). First aorist active participle of κατασειω, old verb to shake down, a dramatic gesture for quiet and order like Peter in 12:17 and Paul on the steps of the tower of Antonia (21:40).

And ye that fear God ( κα ο φοβουμενο τον θεον ). Evidently large numbers of these Gentiles like Cornelius in Caesarea were present. They offered Paul a great opportunity for reaching the purely pagan Gentiles. This (verses 16-41) is the first full report of a sermon of Paul's that Luke has preserved for us. He is now a practised preacher of the gospel that he began proclaiming at Damascus, that Jesus of Nazareth is the Messiah of promise and the Saviour of the whole world both Jew and Gentile if they will only believe on him and be saved. It is possible that Paul here based his sermon on the passages of the law and the prophets that had just been read. He uses two words from the LXX, one in verse 19 from De 1:31 ετροφοφορησεν (as a nursing-father bare he them), the reading of many old MSS. and the one preferred by the American Committee, the other in verse 17 from Isa 1:2 υψωσεν (exalted). At any rate it is clear that Paul spoke in Greek so that all could understand his sermon. He may have written out notes of this sermon afterwards for Luke. The keynotes of Paul's theology as found in his Epistles appear in this sermon. It is interesting to observe the steady growth of Paul's Christology as he faced the great problems of his day. Here we see Paul's gospel for the Jews and the God-fearers (Gentiles friendly to the Jews).

Chose ( εξελεξατο ). First aorist middle (indirect), selected for himself. Israel was the chosen people.

Exalted ( υψωσεν ). From υψοω, late verb from υψος so often used of Christ.

When they sojourned ( εν τη παροικια ). In the sojourn. Late word from παροικος (sojourner, dweller, Ac 7:6) common in LXX. In N.T. only here and 1Pe 1:17.

With a high arm ( μετα βραχιονος υψηλου ). Vivid picture from the LXX (Ex 6:1, 6; De 5:15; Ps 136:12).

Suffered he their manners ( ετροποφορησεν ). First aorist active indicative of τροποφορεω, late word from τροπος, manner, and φερω, reading of Aleph B D and accepted by Westcott and Hort. But A C Sahidic Bohairic read ετροφοφορησεν from τροφοφορεω ( τροφος, a nurse, and φερω,) late word (II Macc. 7:27), probably correct word here and De 1:31.

When he had destroyed ( καθελων ). Second aorist active participle of καθαιρεω, to tear down, old verb.

He gave them for an inheritance ( κατεκληρονομησεν ). First aorist active indicative of the double compound verb κατα-κληρο-νομεω, late verb in LXX (Nu 34:18; De 3:28; Jos 14:1) and only here in the N.T., to distribute by lot, to distribute as an inheritance. This is the correct reading and not κατεκληροδοτησεν from κατακληροδοτεω of the Textus Receptus. These two verbs were confused in the MSS. of the LXX as well as here.

For about four hundred and fifty years ( ως ετεσιν τετρακοσιοις κα πεντηκοντα ). Associative instrumental case with an expression of time as in 8:11; Lu 8:29 (Robertson, Grammar, p. 527). The oldest MSS. (Aleph A B C Vg Sah Boh) place these figures before "after these things" and so in verse 19. This is the true reading and is in agreement with the notation in 1Ki 6:1. The difficulty found in the Textus Receptus (King James Version) thus disappears with the true text. The four hundred and fifty years runs therefore from the birth of Isaac to the actual conquest of Canaan and does not cover the period of the Judges. See on Ac 7:6.

And after these things ( κα μετα ταυτα ). That is, the time of the Judges then began. Cf. Jud 2:16.

Until Samuel the prophet ( εως Σαμουηλ προφητου ). The terminus ad quem. He was the last of the judges and the first of the prophets who selected the first king (Saul) under God's guidance. Note the absence of the Greek article with προφητου.

They asked ( ηιτησαντο ). First aorist indirect middle indicative, they asked for themselves. They were tired of a theocracy. Cf. 1Sa 8:5; 10:1. Paul mentions with pride that Benjamin was the tribe of Saul (his name also), but he does not allude to Saul's sin (Furneaux).

For the space of forty years ( ετη τεσσερακοντα ). Accusative of extent of time. Not in the O.T., but in Josephus, Ant. VI. 14, 9.

When he had removed him ( μεταστησας αυτον ). First aorist active participle of μεθιστημ, old verb to transfer, to transpose (note force of μετα ). This verb occurs in Lu 16:4 by the unjust steward about his removal from office. Cf. 1Sa 15:16.

To be ( εις ). As or for, Greek idiom like the Hebrew le, common in the LXX.

A man after my heart ( ανδρα κατα την καρδιαν μου ). The words quoted by Paul as a direct saying of God are a combination of Ps 89:20, 21; 1Sa 13:14 (the word of the Lord to Samuel about David). Knowling thinks that this free and rather loose quotation of the substance argues for the genuineness of the report of Paul's sermon. Hackett observes that the commendation of David is not absolute, but, as compared with the disobedient Saul, he was a man who did God's will in spite of the gross sin of which he repented (Ps 51). Note "wills" ( θεληματα ), plural, of God.

Of this man's seed ( τουτου απο του σπερματος ). Emphatic position of τουτου. Of this one from the (his) seed.

According to promise ( κατ' επαγγελιαν ). This phrase in Ga 3:29; 2Ti 1:1. See the promise in 2Sa 7:2; Ps 132:11; Isa 11:1, 10; Jer 23:5f.; Zec 3:8. In Zec 3:8 the verb αγω is used of the sending of the Messiah as here.

A Saviour Jesus ( Σωτηρα Ιησουν ). Jesus is in apposition with Saviour (accusative case) and comes at the end of the sentence in contrast with "this man" (David) at the beginning. Paul goes no further than David because he suggests to him Jesus, descendant in the flesh from David. By "Israel" here Paul means the Jewish people, though he will later enlarge this promise to include the spiritual Israel both Gentile and Jew (Ro 9:6f.).

When John had first preached ( προκηρυξαντος Ιωανου ). Literally, John heralding beforehand, as a herald before the king (Lu 3:3). Genitive absolute of first aorist active participle of προκηρυσσω, old verb to herald beforehand, here alone in the N.T., though Textus Receptus has it also in Ac 3:20.

Before his coming ( προ προσωπου της εισοδου αυτου ). Literally, before the face of his entering in (here act of entrance as 1Th 1:9, not the gate as in Heb 10:19). See Mal 3:1 quoted in Mt 11:10 (Lu 7:27) for this Hebrew phrase and also Lu 1:76.

The baptism of repentance ( βαπτισμα μετανοιας ). Baptism marked by, characterized by (genitive case, case of kind or species) repentance (change of mind and life). The very phrase used of John's preaching in Mr 1:4; Lu 3:3. It is clear therefore that Paul understood John's ministry and message as did Peter (Ac 2:38; 10:37).

As John was fulfilling his course ( ως επληρου Ιωανης τον δρομον ). Imperfect active of πληροω, describing his vivid ministry without defining the precise period when John asked the question. Paul uses this word δρομος (course) of his own race (Ac 20:24; 2Ti 4:7).

What suppose ye that I am? ( Τ εμε υπονοειτε ειναι? ) Note τ (neuter), not τινα (masculine),

what not

who, character, not identity. It is indirect discourse (the infinitive εινα and the accusative of general reference).

Huponoeo ( υπο, νοεω ) is to think secretly, to suspect, to conjecture.

I am not he ( ουκ ειμ εγω ). These precise words are not given in the Gospels, but the idea is the same as the disclaimers by the Baptist in Joh 1:19-27 (cf. also Mt 3:11; Mr 1:7; Lu 3:16). Paul had a true grasp of the message of the Baptist. He uses the very form λυσα (first aorist active infinitive of λυω ) found in Mr 1:7; Lu 3:16 and the word for shoes ( υποδημα, singular) in all three. His quotation is remarkably true to the words in the Synoptic Gospels. How did Paul get hold of the words of the Baptist so clearly?

To us ( ημιν ). Both Jews and Gentiles, both classes in Paul's audience, dative of advantage.

Is sent forth ( εξαπεσταλη ). Second aorist passive indicative of the double compound verb εξαποστελλω, common verb to send out ( εξ ) and forth ( απο ). It is a climacteric or culminative aorist tense. It has come to us in one day, this glorious promise.

The word of this salvation ( ο λογος της σωτηριας ταυτης ). The message of Jesus as Saviour (verse 23), long ago promised and now come to us as Saviour.

Because they knew him not ( τουτον αγνοησαντες ). First aorist active participle (causal) of αγνοεω, old verb, not to know. Peter gives "ignorance" ( αγνοια ) as the excuse of the Jews in the death of Christ (3:17) and Paul does the same about his conduct before his conversion (1Ti 1:13). This ignorance mitigated the degree of their guilt, but it did not remove it, for it was willing ignorance and prejudice.

The voices of the prophets which are read ( τας φωνας των προφητων τας αναγινωσκομενας ). Object also of αγνοησαντες, though it could be the object of επληρωσαν (fulfilled) if κα is taken as "also". The "voices" were heard as they were read aloud each Sabbath in the synagogue. In their ignorant condemnation they fulfilled the prophecies about the suffering Messiah.

Though they found no cause of death ( μηδεμιαν αιτιαν θανατου ευροντες ). Second aorist active with usual negative of the participle. As a matter of fact the Sanhedrin did charge Jesus with blasphemy, but could not prove it (Mt 26:65; 27:24; Lu 23:22). At this time no Gospel had probably been written, but Paul knew that Jesus was innocent. He uses this same idiom about his own innocence (Ac 28:18).

That he should be slain ( αναιρεθηνα αυτον ). First aorist passive infinitive, the accusative case, the direct object of ηιτησαντο (first aorist middle indicative, asked as a favour to themselves).

From the tree ( απο του ξυλου ). Not here strictly a tree, but wood as already in 5:30; 10:29 and later in Ga 3:13. Strictly speaking, it was Joseph of Arimathea and Nicodemus who took the body of Jesus down from the cross, though the Jews had asked Pilate to have the bones of Jesus broken that his body should not remain on the cross during the Sabbath (Joh 19:31). Paul does not distinguish the details here.

Laid ( εθηκαν ). First (kappa) aorist active indicative third plural of τιθημ in place of εθεσαν the usual second aorist active plural form.

Tomb ( μνημειον ). Memorial, common in the Gospels.

But God raised him from the dead ( ο δε θεος ηγειρεν εκ νεκρων ). This crucial fact Paul puts sharply as he always did.

Was seen for many days ( ωφθη επ ημερας πλειους ). The common verb (first aorist passive indicative of οραω, to see) for the appearance of the Risen Christ, the one used by Paul of his own vision of Christ (1Co 15:8), which is not reported by Luke here. For more days (than a few), the language means, forty in all (1:3).

Of them that came up with him ( τοις συναναβασιν αυτω ). Dative (after ωφθη ) articular participle (second aorist active of συναναβαινω ) with associative instrumental case ( αυτω ), the very men who knew him best and who could not be easily deceived about the reality of his resurrection. But this fact rules Paul out on this point, for he had not fellowshipped with Jesus from Galilee to Jerusalem.

Who are now his witnesses ( οιτινες νυν εισιν μαρτυρες αυτου ). The very point that Peter used to clinch his argument with such powerful effect (2:32; 3:15).

We bring you good tidings of the promise ( ημεις υμας ευαγγελιζομεθα την επαγγελιαν ). Two accusatives here (person and thing), old Greek did not use accusative of the person with this verb as in 16:10; Lu 3:18. Note "we you" together. Here the heart of Paul's message on this occasion.

Hath fulfilled ( εκπεπληρωκεν ). Hath filled out ( εκ ).

Unto our children ( τοις τεκνοις ημων ). The MSS. vary greatly here about ημων (our), some have αυτων, some αυτων ημιν. Westcott and Hort consider these readings "a primitive error" for ημιν (to us) taken with αναστησας Ιησουν (having for us raised up Jesus). This raising up (from ανιστημ, set up) as in 3:22; 7:37 refers not to resurrection (verse 34), but to the sending of Jesus (two raisings up).

In the second psalm ( εν τω ψαλμω τω δευτερω ). Ps 2:7. D has πρωτω because the first psalm was often counted as merely introductory.

Now no more to return to corruption ( μηκετ μελλοντα υποστρεφειν εις διαφθοραν ). No longer about to return as Lazarus did. Jesus did not die again and so is the first fruits of the resurrection (1Co 15:23; Ro 6:9).

He hath spoken ( ειρηκεν ). Present perfect active indicative, common way of referring to the permanent utterances of God which are on record in the Scriptures.

The holy and sure blessings of David ( τα οσια Δαυειδ τα πιστα ). See 2Sa 7:13. Literally, "the holy things of David the trustworthy things." He explains "the holy things" at once.

Because ( διοτ ). Compound conjunction ( δια, οτ ) like our "because that." The reason for the previous statement about "the holy things."

Thou wilt not give thy holy one to see corruption ( ου δωσεις τον οσιον σου ιδειν διαφθοραν ). Quotation from Ps 16:10 to show that Jesus did not see corruption in his body, a flat contradiction for those who deny the bodily resurrection of Jesus.

His own generation ( ιδια γενεα ). Either locative case, "in his own generation" or dative object of υπηρετησας (served).

The counsel of God ( τη του θεου βουλη ). So here, either the dative, the object of υπηρετησας if γενεα is locative, or the instrumental case "by the counsel of God" which again may be construed either with υπηρετησας (having served) or after εκοιμηθη (fell on sleep). Either of the three ways is grammatical and makes good sense. Κοιμαομα for death we have already had (Ac 7:60). So Jesus (Joh 11:11) and Paul (1Co 15:6, 51).

Was laid ( προσετεθη ). Was added unto (first aorist passive indicative of προστιθημ ). See the verb in 2:47; 5:14. This figure for death probably arose from the custom of burying families together (Ge 15:15; Jud 2:10).

Saw corruption ( ειδεν διαφθοραν ). As Jesus did not (Ac 2:31) as he shows in verse 37.

Through this man ( δια τουτου ). This very man whom the Jews had crucified and whom God had raised from the dead. Remission of sins ( αφεσις αμαρτιων ) is proclaimed ( καταγγελλετα ) to you. This is the keynote of Paul's message as it had been that of Peter at Pentecost (2:38; 5:31; 10:43). Cf. 26:18. This glorious message Paul now presses home in his exhortation.

And by him every one that believeth is justified from all things, from which ye could not be justified by the law of Moses ( κα απο παντων ων ουκ ηδυνηθητε εν νομω Μωυσεως δικαιοθηνα εν τουτω πας ο πιστευων δικαιουτα ). This is a characteristic Greek sentence with the principal clause at the end and Pauline to the core. A literal rendering as to the order would be: "And from all the things from ( απο not repeated in the Greek, but understood, the ablative case being repeated) which ye were not able to be justified in this one every one who believes is justified." The climax is at the close and gives us the heart of Paul's teaching about Christ. "We have here the germ of all that is most characteristic in Paul's later teaching. It is the argument of the Epistle to Galatians and Romans in a sentence" (Furneaux). The failure of the Mosaic law to bring the kind of righteousness that God demands is stated. This is made possible in and by ( εν ) Christ alone. Paul's favourite words occur here, πιστευω, believe, with which πιστις, faith, is allied, δικαιοω, to set right with God on the basis of faith. In Ro 6:7 Paul uses απο also after δικαιοω. These are key words ( πιστευω and δικαιοω ) in Paul's theology and call for prolonged and careful study if one is to grasp the Pauline teaching. Δικαιοω primarily means to make righteous, to declare righteous like αξιοω, to deem worthy ( αξιος ). But in the end Paul holds that real righteousness will come (Ro 6-8) to those whom God treats as righteous (Ro 3-5) though both Gentile and Jew fall short without Christ (Ro 1-3). This is the doctrine of grace that will prove a stumbling block to the Jews with their ceremonial works and foolishness to the Greeks with their abstract philosophical ethics (1Co 1:23-25). It is a new and strange doctrine to the people of Antioch.

Beware therefore ( βλεπετε ουν ). The warning is pertinent. Perhaps Paul noticed anger on the faces of some of the rabbis.

Lest there come upon you ( μη επελθη ). Second aorist active subjunctive with the negative final conjunction μη.

In the prophets ( εν τοις προφηταις ). The quotation is from the LXX text of Hab 1:5. The plural here refers to the prophetic collection (Lu 24:44; Ac 24:14). "The Jews of Habakkuk's day had refused to believe in the impending invasion by the Chaldeans, and yet it had come" (Furneaux).

Ye despisers ( ο καταφρονητα ). Not in the Hebrew, but in the LXX. It is pertinent for Paul's purpose.

Perish ( αφανισθητε ). Or vanish away. First aorist passive imperative. Added by the LXX to the Hebrew.

If one declare it unto you ( εαν τις εκδιηγητα υμιν ). Condition of third class with present middle subjunctive, if one keep on outlining (double compound, εκ-δι-ηγεομα ) it unto you. Paul has hurled a thunderbolt at the close.