Acts 13 · The Lantern

Now in the church that was at Antioch there were some prophets and teachers: Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen the foster brother of Herod the tetrarch, and Saul.

"And Manaean, who had been brought up with Herod the tetrarch." Behold the customs of each of them: not even the fact of being brought up together saves them both. See how absolutely evil Herod was, for he did not want to be converted. But his foster brother Manaean certainly changed a great deal, because he was considered worthy of the gift of prophecy.

Behold the character of each one, and not the upbringing from childhood saves. For see what company Manaen kept, who was esteemed a companion of prophecy. [AMMONIUS]

He mentions Barnabas first, since Paul had not yet become famous and had not yet performed any sign. But it should be noted that both Paul and Barnabas were numbered among the rank of the apostles.

As they served the Lord and fasted, the Holy Spirit said, "Separate Barnabas and Saul for me, for the work to which I have called them."

Then, when they had fasted and prayed and laid their hands on them, they sent them away.

So, being sent out by the Holy Spirit, they went down to Seleucia. From there they sailed to Cyprus.

When they were at Salamis, they proclaimed the word of God in the Jewish synagogues. They had also John as their attendant.

There is, besides, another John mentioned in the Acts of the Apostles, with the surname Mark, whom Barnabas and Paul attached to themselves as companion, and of whom again it is said: "And they had also John to their minister." But whether this is the one who wrote the Revelation, I could not say. For it is not written that he came with them into Asia.

"And when they were come to Salamis," the metropolis of Cyprus, "they preached the word of God." They had spent a year in Antioch: it behooved that they should go hither also (to Cyprus) and not sit permanently where they were (the converts in Cyprus): needed greater teachers.

They preached the word of God in the synagogues of the Jews. Due to ignorance of the places, I believed it should be noted once: Wherever you see a synagogue of the Jews, know that occurrences in the city are described.

When they had gone through the whole island as far as Paphos, they found a certain man, a sorcerer, a false prophet, a Jew, whose name was Bar-Jesus,

Both he and that other magician, who was with Sergius Paulus, (since he began opposing himself to the same apostles) was mulcted with loss of eyes. The same fate, I believe, would astrologers, too, have met, if any had fallen in the way of the apostles.

"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: 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.

Whose name was Bar-Jesus. It is incorrectly read as Barjesus, when it should be read as Bar-Jew, that is, sorcerer, or in evil. I believe that the name Jesus is written with the same letters but with a mark above. For it is not fitting for a wicked man and sorcerer to be called the son of Jesus, that is, the Savior, whom conversely Paul calls the son of the devil.

who was with the proconsul, Sergius Paulus, a man of understanding. This man summoned Barnabas and Saul, and sought to hear the word of God.

But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn aside the proconsul from the faith.

But Saul, who is also called Paul, filled with the Holy Spirit, fastened his eyes on him,

"But Saul, who is also Paul,"-here his name is changed at the same time that he is ordained, as it was in Peter's case.

"Then Saul, otherwise Paul, filled with the Holy Ghost, said. "This continues what started above. While Sergius the proconsul and Paulus the prudent man listened, the apostle Paul, filled with the Holy Ghost, vigorously reproved Bar-jesu the false prophet; and to show that his invective had been for the love of the Lord, he said to him: "Thou shalt be blind, and shalt not see t…

Here, together with Saul's ordination, his name is also changed. He was renamed so that in this respect too he would be no less than the apostles. And as for the preeminence that the chief of Christ's disciples, Peter, had, Paul too, it seems, enjoyed the same esteem and had occasion to win even greater favor.

and said, "Full of all deceit and all cunning, you son of the devil, you enemy of all righteousness, will you not cease to pervert the right ways of the Lord?

Now, behold, the hand of the Lord is on you, and you will be blind, not seeing the sun for a season!" Immediately a mist and darkness fell on him. He went around seeking someone to lead him by the hand.

"And now behold the hand of the Lord is upon thee." It was not vengeance then, but healing: for it is as though he said: "It is not I that do it, but the hand of God." Mark how unassuming!

For the phrase "for a time," giving a limit to the sentence, means that the way in which he received the light is to be altered for the better; for he who had been led to the worse was now to be brought to this as well. Accordingly it was not punishment but healing.

It is not with us, says Paul, that you wage war and fight, but you turn people away "from the straight paths of the Lord. And now behold, the hand of the Lord is upon you: you shall be blind and not see the sun for a time." By the same means by which he himself was converted, he wanted to convert him as well.

Then the proconsul, when he saw what was done, believed, being astonished at the teaching of the Lord.

Now Paul and his company set sail from Paphos, and came to Perga in Pamphylia. John departed from them and returned to Jerusalem.

"John, having withdrawn." This is John, also called Mark, the cousin of Barnabas, who also wrote the Gospel according to Mark and was a disciple of Peter the chief, of whom he says in the Epistle: "Mark my son greets you." (1 Peter 5:13) Therefore this man, since the journey concerning Paul was to be prolonged, withdrew from them, although being a servant, because he would not…

John, called Mark, accompanied them in their evangelical journey from Palestine to Perga of Pamphylia. Then, when the apostles hastened their journey and with a firm, unyielding spirit began to arm themselves for labors, Mark, being a weak man who did not dare to undertake such a journey and those labors, dangers, and struggles that presented themselves in every city, fell behi…

But they, passing on from Perga, came to Antioch of Pisidia. They went into the synagogue on the Sabbath day, and sat down.

"They sat down in the synagogue," he says, and, "on the sabbath day": that they might prepare the way beforehand for the Word. And they do not speak first, but when invited: since as strangers, they called upon them to do so. Had they not waited, there would have been no discourse. Here for the first time we have Paul preaching.

They came to Antioch in Pisidia. There are two cities named Antioch: one in Coele-Syria, founded by King Seleucus, which was formerly called Reblata, which they say has the nearby spring of Daphne, and enjoys its abundant waters, in which the disciples were first named Christians; but the other Antioch, of which there is now mention, is in the province of Pisidia.

They entered the synagogues in Jewish clothing, so as not to meet resistance and not be driven out, and thus achieved their goal in everything.

After the reading of the Law and the Prophets, the rulers of the synagogue sent to them, saying, "Brothers, if you have any word of exhortation for the people, speak."

Such was the case at Laranda, where Evelpis was thus exhorted by Neon; and at I conium, Paulinus was thus exhorted by Celsus; and at Synada, Theodorus also by Atticus, our blessed brethren. And it is probable that this is done in other places also, although we know not the fact.

"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 or exhortation for the people, say on." Behold how they do this without grudging, but no longer after this. If ye did wish this (really), there was more need to exhort.

The Jews had the custom of reading on the Sabbath the Law of Moses and the Prophets, and after the reading, of addressing the people with a speech and explaining what had been read. Therefore the rulers of the synagogue invite those who were with Paul to speak in the synagogue.

Paul stood up, and beckoning with his hand said, "Men of Israel, and you who fear God, listen.

Behold Barnabas giving place to Paul - how should it be otherwise? - to him whom he brought from Tarsus; just as we find John on all occasions giving way to Peter: and yet Barnabas was more looked up to than Paul: true, but they had an eye only to the common advantage.

Here Paul first preaches in Antioch of Pisidia. He would enter the synagogues in the appearance of a Jew so as not to be driven away, and therefore everything succeeded.

Paul preaches here for the first time, and see with what prudence: those places where the discussion concerns God the Word, he passes over and stops at places that did not mention the seed of David, as he himself says when writing to the Romans: "I strived to preach the gospel not where the name of Christ was already known" (Rom. 15:20).

The God of this people Israel chose our fathers, and exalted the people when they stayed as foreigners in the land of Egypt, and with an uplifted arm, he led them out of it.

For a period of about forty years he put up with them in the wilderness.

When he had destroyed seven nations in the land of Canaan, he gave them their land for an inheritance

Then the settlement. "And when he had destroyed seven nations in the land of Canaan, He divided their land to them by lot." And the time was long; four hundred and fifty years. "And after that He gave unto them judges about the space of four hundred and fifty years, until Samuel the prophet." Here he shows that God varied His dispensations towards them at divers times.

"Seven nations:" the Hittites, the Gergaeans, the Amorites, the Canaanites, the Perizzites, the Hivites, and the Jebusites. (see Deut. 7:1)

And destroying seven nations in the land of Canaan, He allotted their land to them by lot, as after four hundred and fifty years, and after this He gave them judges. How this number can be understood, we said in the preceding book of our exposition.

for about four hundred fifty years. After these things he gave them judges until Samuel the prophet.

Afterward they asked for a king, and God gave to them Saul the son of Kish, a man of the tribe of Benjamin, for forty years.

When he had removed him, he raised up David to be their king, to whom he also testified, 'I have found David the son of Jesse, a man after my heart, who will do all my will.'

And they both spake evil; Absalom of his father David, as of an unjust judge, saying to every one: "Thy words are good, but there is no one that will hear thee, and do thee justice.

And that also which was said by the Lord unto Samuel, "I have found a man according to My heart," testified unto the purity of David's heart, and it is well known that simplicity is born of purity of heart.

It should be noted that these words are not found in the Book of Kings in the same form as here; there it is only prophetically said by Samuel to Saul: "The Lord will find for Himself a man after His own heart, and the Lord will command him to be a ruler over His people, since you have not fulfilled what was commanded to you by the Lord" (1 Sam. 13:14).

From this man's seed, according to his promise, God has brought to Israel a Savior, Jesus,

before his coming, when John had first preached the baptism of repentance to all the people of Israel.

As John was fulfilling his course, he said, 'What do you suppose that I am? I am not he. But behold, one comes after me the sandals of whose feet I am not worthy to untie.'

Brothers, children of the stock of Abraham, and those among you who fear God, the word of this salvation is sent out to us.

For those who dwell in Jerusalem, and their rulers, because they did not know him, nor the voices of the prophets which are read every Sabbath, fulfilled them by condemning him.

Though they found no cause for death, they still asked Pilate to have him killed.

When they had fulfilled all things that were written about him, they took him down from the tree, and placed him in a tomb.

But God raised him from the dead,

So it is clear to them that pay attention that at the raising of the body the Son is said by Paul to have been raised from the dead, for he refers what concerns the body to the Son's person. Similarly when he says "the Father gave life to the Son," it must be understood that the life [the Father gave the Son] was given to the flesh.

Nothing is inappropriate in saying that Jesus was raised by God. For if Jesus is none other than the Word who became flesh, (see Jn. 1:1-14) and this Word is the power of the Father through whom he enacts all things, (see 1 Cor. 8:6) according to "Christ is the power of God," (1 Cor.

"But God raised Him from the dead." Let it not trouble you that it is said of Jesus that He was raised by God, because if Jesus is none other than the incarnate Word, and the Word, according to the testimony of Scripture, Christ, the Power of God and the Wisdom of God, is the power of the Father by which He accomplishes all things, then it follows that Jesus raised Himself.

and he was seen for many days by those who came up with him from Galilee to Jerusalem, who are his witnesses to the people.

By comparing what the prophetic Scriptures tell us of Jesus with what his history tells us, we find nothing dissolute about him recorded. For even those who conspired against him and looked for false witnesses to aid them did not find any plausible grounds for advancing a false charge of licentiousness against him.

"And He was seen many days of them which came up with Him from Galilee to Jerusalem, who are His witnesses unto the people." "Who appeared," he says, "for many days to them that came up with Him from Galilee to Jerusalem." Instead of which he says, "Who are His witnesses unto the people," to wit, "The men which came up with Him from Galilee to Jerusalem." Then he produces David…

"Who came up with Him from Galilee to Jerusalem, and who are now His witnesses before the people." Which they could in no way have been, if the power of God had not sustained them.

We bring you good news of the promise made to the fathers,

Let Celsus, and those who agree with him, tell us whether it is at all like "an ass's shadow" that the Jewish prophets predicted the birth place of him who became the ruler of those who had lived righteous lives and are called the "heritage" of God, that Emmanuel was conceived by a virgin, that such signs and wonders were performed by him who was the subject of prophecy, that h…

"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 hath raised up Jesus again; as it is also written in the second Psalm, Thou art My Son, this day have I begotten Thee." But, "He hath raised up Jesus again: This day," he says, "I have begotten thee." Aye, upon this the rest…

"And we declare to you the promise made to our fathers, that God has fulfilled this to our children." In Greek it reads more consistently: "That God has fulfilled this to their children." It follows:

that God has fulfilled the same to us, their children, in that he raised up Jesus. As it is also written in the second psalm, 'You are my Son. Today I have become your father.'

The only one who knows the Father and who is only known by the Father as his Wisdom and Word and as "the Angel of great counsel" according to the prophet, perfectly explains to us the mystery of the incarnation. Since he was Son by nature and by truth and had shone forth from the very essence of God the Father, he was made flesh, that is, man, according to John.

Since the name Jesus is applied to the man and some therefore misunderstand, he anticipated and said that the Word was placed in a tomb, so that no one might suppose the Word to have been spoken of as incorporeal; again he calls him Jesus, giving no separation anywhere to the Word who was made flesh after the union, closing the mouths of the impious everywhere. [CHRYSOSTOM]

"Unto us their children, raising up Jesus." The name "Jesus" the brothers of the God-slayers take as the name of a man. Having said above that the Word was laid in the tomb, Paul — lest anyone think that he called the Word incorporeal — again calls Him Jesus and does not allow, for a single moment after the union of the two natures, any division in the incarnate Word.

"Concerning that he raised him up from the dead, now no more to return to corruption, he has spoken thus: 'I will give you the holy and sure blessings of David.'

"And as concerning that He raised Him up from the dead, now no more to return to corruption, He said on this wise, I will give you the sure mercies of David." "The faithful mercies," the abiding mercies, those which never perish. Paul loved them exceedingly. And observe, he does not enlarge on the ingratitude of the fathers, but puts before them what they must fear.

Note, then, that it is not necessary to say that the body of our Savior and God Jesus Christ, after the resurrection, is passible, that is, susceptible to suffering, nor imperishable and immortal before the resurrection. For the incorruption according to sinlessness was noticeably present from that very time of the Incarnation.

Because I will give you the holy and faithful promises of David, that is, whatever I promised David, I will surely and faithfully fulfill to you, namely, that Christ would be born from his lineage. For Isaiah, tasting the mysteries of the New Testament in this way, says: "And I will make with you an everlasting covenant, the holy and sure blessings of David" (Isaiah 55:3).

Therefore he says also in another psalm, 'You will not allow your Holy One to see decay.'

For David, after he had in his own generation served the counsel of God, fell asleep, and was placed with his fathers, and saw decay.

But he whom God raised up saw no decay.

Be it known to you therefore, brothers, that through this man is proclaimed to you remission of sins,

"Be it known unto you therefore, men and brethren, that through this Man is preached unto you the forgiveness of sins: and by Him all that believe are justified from all things, from which ye could not be justified by the law of Moses." Observe how Paul here is more vehement in his discourse: we nowhere find Peter saying this.

Why did he not produce testimony by which they would have been persuaded that the forgiveness of sins is affected through him? That this was what was being sought, namely to show first that he had risen. This being admitted, the other is indisputable.

See how he does not finish speaking about the essence of the matter, about the promised seed. He did not bring forward the testimony on which they could rely that the remission of sins is accomplished through Jesus, and this was beyond doubt.

and by him everyone who believes is justified from all things, from which you could not be justified by the Law of Moses.

Beware therefore, lest that come on you which is spoken in the Prophets:

'Behold, you scoffers, and wonder, and perish; for I work a work in your days, a work which you will in no way believe, if one declares it to you.'"

So when they went out they begged that these words might be preached to them the next Sabbath.

Do you mark Paul's wisdom? He not only gained admiration at the time, but put into them a longing desire for a second hearing, while in what he said he dropped some seeds as it were, and forbore to solve the questions raised, or to follow out the subject to its conclusion, his plan being to interest them and engage their good-will to himself, and not make people listless and in…

"And as they went out, they desired them, that on the next sabbath, they would speak unto them the words of God." As Paul and Barnabas went out of the synagogue, a crowd of Jews begged them to speak their words about the Lord Christ again on the following sabbath.

You saw the wise resourcefulness of Paul. In order to attach and endear the Gentiles to himself, and also so as not to scatter their attention by communicating everything to them all at once, he first offered several hints and did not resolve them, and by this aroused in the Gentiles a desire to hear him another time.

Now when the synagogue broke up, many of the Jews and of the devout proselytes followed Paul and Barnabas; who, speaking to them, urged them to continue in the grace of God.

The next Sabbath almost the whole city was gathered together to hear the word of the Lord.

But when the Jews saw the multitudes, they were filled with jealousy, and contradicted the things which were spoken by Paul, and blasphemed.

Paul and Barnabas spoke out boldly, and said, "It was necessary that God's word should be spoken to you first. Since indeed you thrust it from you, and judge yourselves unworthy of eternal life, behold, we turn to the Gentiles.

Therefore Paul and the apostles themselves, mindful of the precept of the Lord, bear this solemn testimony before Israel, which they had now filled with their doctrine-saying, "It was necessary that the word of God should have been first delivered to you; but seeing ye have rejected it, and have not thought yourselves worthy of eternal life, lo, we turn to the Gentiles." And fr…

They were to go out to the Gentiles: but observe the boldness coming with measure: for if Peter pleaded in his justification, much more these needed a plea, none having called them there. But by saying "To you first," he showed that to those also it was their duty to preach, and in saying "Necessary," he showed that it was necessary to be preached to them also.

So that the words "you make yourselves unworthy of eternal life" might not be interpreted by someone as evidence of their humility, Paul first said "as you reject it." Then he added "we turn to the Gentiles." He does not say "we are leaving you," but expresses himself in such a way that allows for the possibility of his return to Antioch.

For so has the Lord commanded us, saying, 'I have set you as a light for the Gentiles, that you should bring salvation to the uttermost parts of the earth.'"

As the Gentiles heard this, they were glad, and glorified the word of God. As many as were appointed to eternal life believed.

It is absurd to speak of Jesus Christ with the tongue, and to cherish in the mind a Judaism which has now come to an end. For where there is Christianity there cannot be Judaism. For Christ is one, in whom every nation that believes, and every tongue that confesses, is gathered unto God.

"As many as were ordained unto eternal life": this is also a proof, that their having received these Gentiles was agreeable with the mind of God. But "ordained," not in regard of necessity: "whom He foreknew," saith the Apostle, "He did predestinate."

"Who were ordained to eternal life." Ordained not by compulsion, for it is said, "whom He foreknew, He also predestined" (Rom. 8:29). Thus, the kindred of the Lord is essentially the entire human race, but Israel is His especially close kindred.

The Lord's word was spread abroad throughout all the region.

But the Jews stirred up the devout and prominent women and the chief men of the city, and stirred up a persecution against Paul and Barnabas, and threw them out of their borders.

"Honest rich women," the text says, "and pious," but not faithful. They certainly were Greek-Jewish women. In fact they, being most evil and imitators of the archevil demon and transgressor, endeavor through women to close to men the way of salvation, just as that one closed paradise to men through Eve until the proper time.

"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." "The devout women," instead of the proselyte-women. They did not stop at "envy," but added deeds also. Do you see what they effected by their opposing the preaching?

The Jews were not limited to feelings of envy, but resorted to actions as well. By "devout women" he means not believing women, but Jewish or Greek ones, and by "honorable" he means wealthy. Do you see what a vile deed they persuaded the women to commit?

But they shook off the dust of their feet against them, and came to Iconium.

The disciples were filled with joy with the Holy Spirit.

Acts13