---
title: "Commentary Critical and Explanatory on the Whole Bible -  Acts 13"
description: "CHAPTER 13   PAUL"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/acts/13"
---

CHAPTER 13

*PAUL'S FIRST
MISSIONARY JOURNEY:*
*In Company with
Barnabas.*
.

. BARNABAS AND
SAUL, DIVINELY
CALLED TO LABOR
AMONG THE GENTILES,
ARE SET
APART AND SENT
FORTH BY THE CHURCH
AT ANTIOCH.
The first seven chapters of this
book might be entitled, *The Church among the Jews;* the next
five (chapters eight through twelve), *The Church in Transition
from Jews to Gentiles;* and the last sixteen (chapters thirteen
through twenty-eight), *The Church among the Gentiles*
[BAUMGARTEN]. "Though
Christianity had already spread beyond the limits of Palestine, still
the Church continued a stranger to *formal* missionary effort.
Casual occurrences, particularly the persecution at Jerusalem (), had hitherto brought about the diffusion of the Gospel. It
was from Antioch that teachers were first sent forth with the
definite purpose of spreading Christianity, and organizing churches,
with regular institutions ()" [OLSHAUSEN].

**1. there were . . . certain
prophets**—(See on [Acts 13:1](../../../kjv/acts/13/1)).
**and teachers; as Barnabas,**
c.—implying that there were others there, besides but, according to
what appears the true reading, the meaning is simply that those here
mentioned were in the Church at Antioch as prophets and teachers.
**Simeon . . . Niger**—of
whom nothing is known.
**Lucius of Cyrene**— ([Acts 13:1](../../../kjv/acts/13/1)). He is mentioned, in [Acts 13:1](../../../kjv/acts/13/1), as one of Paul's kinsmen.
**Manaen**—or Menahem, the
name of one of the kings of Israel ([Acts 13:1](../../../kjv/acts/13/1)).
**which had been brought up
with**—or, the foster brother of.
**Herod the tetrarch**—that
is, Antipas, who was himself "brought up with a certain private
person at Rome" [JOSEPHUS,
*Antiquities,* 17.1,3]. How differently did these two foster
brothers turn out—the one, abandoned to a licentious life and
stained with the blood of the most distinguished of God's prophets,
though not without his fits of reformation and seasons of remorse;
the other, a devoted disciple of the Lord Jesus and prophet of the
Church at Antioch! But this is only what may be seen in every age:
"Even so, Father, for so it seemeth good in Thy sight.' If the
courtier, whose son, at the point of death, was healed by our Lord
([John 4:46](../../../kjv/john/4/46)) was of Herod's
establishment, while Susanna's husband was his steward ([John 4:46](../../../kjv/john/4/46)), his foster brother's becoming a Christian and a prophet is
something remarkable.
**and Saul**—last of all,
but soon to become first. Henceforward this book is almost
exclusively occupied with him; and his impress on the New Testament,
on Christendom, and on the world is paramount.

**2. As they ministered to the
Lord**—The word denotes the performance of *official* duties
of any kind, and was used to express the priestly functions under the
Old Testament. Here it signifies the corresponding ministrations of
the Christian Church.
**and fasted**—As this was
done in other cases on special occasions ([Acts 13:3](../../../kjv/acts/13/3);
[Acts 13:14](../../../kjv/acts/13/14); [Acts 13:23](../../../kjv/acts/13/23)),
it is not improbable that they had been led to expect some such
prophetic announcement at this time.
**the Holy Ghost said**—through
some of the prophets mentioned in [Acts 13:23](../../../kjv/acts/13/23).
**Separate me**—So [Acts 13:23](../../../kjv/acts/13/23).
**for the work whereunto I have
called them**—by some communication, perhaps, to themselves: in
the case of Saul at least, such a designation was indicated from the
first ([Acts 22:21](../../../kjv/acts/22/21)). *Note.*—While
the *personality* of the Holy Ghost is manifest from this
language, His supreme *divinity* will appear equally so by
comparing it with [Hebrews 5:4](../../../kjv/hebrews/5/4).

**3. laid their hands on them**—(See
on [Acts 6:6](../../../kjv/acts/6/6)) —"recommending
them to the grace of God for the work which they had to fulfil"
([Acts 14:26](../../../kjv/acts/14/26)).
**sent them away**—with the
double call—of *the Spirit* first, and next of *the Church.*
So clothed, their mission is thus described: "They being sent
forth by the Holy Ghost." Have we not here for all time the true
principle of appointment to sacred offices?
[Acts 14:26](../../../kjv/acts/14/26). ARRIVING IN
CYPRUS THEY
PREACH IN THE SYNAGOGUES
OF SALAMIS—AT
PAPHOS, ELYMAS
IS STRUCK
BLIND, AND THE GOVERNOR
OF THE ISLAND IS
CONVERTED.

**4, 5. departed unto Seleucia**—the
seaport of Antioch, from which it lay nearly due west fifteen miles,
and five from the Mediterranean shore, on the river Orontes.
**thence sailed to Cyprus**—whose
high mountain summits are easily seen in clear weather from the coast
[COLONEL CHESNEY
in HOWSON]. "Four
reasons may have induced them to turn in first to this island: (1)
Its nearness to the mainland; (2) It was the native place of
Barnabas, and since the time when Andrew found his brother Simon, and
brought him to Jesus, and "Jesus loved Martha, and her sister,
and Lazarus," family ties had not been without effect on the
progress of the Gospel. (3) It could not be unnatural to suppose that
the truth would be welcomed in Cyprus when brought by Barnabas and
his kinsman Mark, to their own connections or friends. The Jews were
numerous in Salamis. By sailing to that city, they were following the
track of the synagogues; and though their mission was chiefly to the
Gentiles, their surest course for reaching them was through the
proselytes and Hellenizing Jews. (4) Some of the Cypriotes were
already Christians. Indeed, no one place out of Palestine, except
Antioch, had been so honorably associated with the work of successful
evangelization" [HOWSON].

**5. and when they were at Salamis**—the
Grecian capital of the island, on the eastern side, and not many
hours' sail from Seleucia. At this busy mercantile port immense
numbers of Jews were settled, which accounts for what is here said,
that they had more than one synagogue, in which Barnabas and Saul
preached, while other cities had one only.
**they had . . . John**—Mark.
**to their minister**—"for
their officer". (See on ).
With what fruit they preached here is not said. Probably their
feeling was what Paul afterwards expressed at Antioch in Pisidia ().

**6. when they had gone through the
isle unto Paphos**—on the opposite or west side of the island,
about one hundred miles by land, along the south coast; the Roman
capital, where the governor resided.
**they found a . . .
sorcerer**—one of a numerous class of impostors who, at this time
of general unbelief, were encouraged even by cultivated Romans.

**7. Which was with the
deputy**—properly, "*the proconsul.*" This name
was reserved for the governors of settled provinces, which were
placed under the Roman Senate, and is never given in the New
Testament to Pilate, Felix, or Festus, who were but *procurators,*
or subordinate administrators of unsettled, imperial, military
provinces. Now as Augustus reserved Cyprus for himself, its governor
would in that case have been not a proconsul, but simply a
procurator, had not the emperor afterwards restored it to the Senate,
as a Roman historian [DIO
CASSIUS] expressly states.
In most striking confirmation of this minute accuracy of the sacred
historian, coins have actually been found in the island, stamped with
the names of *proconsuls,* both in *Greek* and *Latin*
[AKERMAN, *Numismatic
Illustrations of the New Testament*]. (GROTIUS
and BENGEL, not aware of
this, have missed the mark here).
**Sergius Paulus, a prudent
man**—an intelligent man, who thirsting for truth, sent for
Barnabas and Saul, desiring ("earnestly desiring") to hear
the Word of God.

**8-12. But Elymas**—or "the
wise."
**for so is his name by
interpretation**—the word is from the *Arabic.*
**withstood them**—perceiving,
probably, how eagerly the proconsul was drinking in the word, and
fearing a dismissal. (Compare ).

**9. Then Saul . . . also . . . called
Paul**—and henceforward Paul only; a softening of his former
name, in accommodation to Roman ears, and (as the word signifies
"little") probably with allusion as elsewhere to his
insignificance of stature and appearance ([2 Corinthians 10:1](../../../kjv/2-corinthians/10/1);
[2 Corinthians 10:10](../../../kjv/2-corinthians/10/10)) [WEBSTER
and WILKINSON].
**filled with the Holy
Ghost**—the Spirit coming mightily upon him.
**set his eyes on him and
said**—Henceforward Barnabas sinks into the background. The whole
soul of his great colleague, now drawn out, as never before, shoots,
by the lightning gaze of his eye, through the dark and tortuous
spirit of the sorcerer. What a picture!

**10. full of all subtlety**—referring
to his magic arts.
**and all malice**—The word
signifies "readiness for anything," knavish dexterity.
**thou child of the devil . . .
enemy of all righteousness**—These were not words of passion, for
immediately before uttering them, it is said he was "filled with
the Holy Ghost" [CHRYSOSTOM].
**wilt thou not cease to
pervert the right ways of the Lord**—referring to his having to
that hour made a trade of leading his fellow creatures astray.

**11. the hand of the Lord is upon
thee, and thou shalt be blind for a season**—the judgment being
mercifully designed to lead him to repentance. The tradition that it
did is hardly to be depended on.
**there fell on him a mist,**
&c.—This is in Luke's *medical* style.

**12. Then the deputy, when he saw
what was done, believed, being astonished at the doctrine of the
Lord**—so marvellously attested; compare . What fruit, if any, followed this remarkable conversion, or
how long after it the missionaries remained at Paphos, we know not.
. AT PERGA
JOHN MARK
FORSAKES THEM—AT
ANTIOCH IN PISIDIA,
PAUL PREACHES
WITH GLORIOUS
EFFECT—THE
JEWS, ENRAGED,
EXPEL THEM
OUT OF THEM
COASTS.

**13. they came to Perga in
Pamphylia**—The distance from Paphos to Attalia, on the Gulf of
Pamphylia (see on [Acts 13:1](../../../kjv/acts/13/1)),
sailing in a northwest direction, is not much greater than from
Seleucia to Salamis on the east. Perga was the metropolis of
Pamphylia, on the river Cestrus, and about seven miles inland from
Attalia.
**and John departing from them
returned to Jerusalem**—As Paul afterwards peremptorily refused
to take Mark with him on his second missionary journey, because he
"had departed [or 'fallen off'] from them and had not gone with
them to the work" ([Acts 15:38](../../../kjv/acts/15/38)),
there can be no doubt that he had either wearied of it or been
deterred by the prospect of the dangers which lay before him. (But
see on [Acts 13:1](../../../kjv/acts/13/1), &c.).

**14. departed from Perga**—apparently
without making any stay or doing any work: compare the different
language of [Acts 14:25](../../../kjv/acts/14/25), and see
immediately below.
**came to Antioch in
Pisidia**—usually so called, to distinguish it from Antioch in
Syria, from which they had started, though it actually lies in
Phrygia, and almost due north from Perga. It was a long journey, and
as it lay almost entirely through rugged mountain passes, while
"rivers burst out at the base of huge cliffs, or dash down
wildly through narrow ravines," it must have been a perilous
one. The whole region was, and to this day is, infested by robbers,
as ancient history and modern travels abundantly attest; and there
can be but little doubt that to this very journey Paul many years
after alludes, when he speaks amidst his "journeyings often,"
of his "*perils of rivers*" (as the word is), and his
"*perils of robbers*" ([Acts 14:25](../../../kjv/acts/14/25)). If this journey were taken in May—and earlier than that
the passes would have been blocked up with snow—it would account
for their not staying at Perga, whose hot streets are then deserted;
"men, women, and children, flocks, herds, camels, and asses, all
ascending at the beginning of the hot season from the plains to the
cool basin-like hollows on the mountains, moving in the same
direction with our missionaries" [HOWSON].

**15-17. Then Paul stood up, and
beckoning with his hand**—as was his manner on such occasions (; and see [Acts 26:1](../../../kjv/acts/26/1)).
**Men of Israel, and ye that
fear God**—by the latter expression meaning religious proselytes,
who united with the Jews in all acts of ordinary worship.
**and exalted the people when
they dwelt as strangers in Egypt**—by marvellous interpositions
for them in their deepest depression.

**18-22. forty years suffered he their
manners**—rather, according to what appears the true reading,
"cherished he them" (as a nurse the infant in her bosom).

**20. after that he gave . . . judges
. . . about the space of four hundred and fifty years**—As this
appears to contradict [1 Kings 6:1](../../../kjv/1-kings/6/1),
various solutions have been proposed. Taking the words as they stand
in the *Greek,* thus, "after that, by the space of four
hundred fifty years, He gave judges," the meaning may be, that
about four hundred fifty years elapsed from the time of the covenant
with Abraham *until* the period of the judges; which is
historically correct, the word "about" showing that
chronological exactness was not aimed at. But taking the sense to be
as in our version, that it was the period of the judges itself which
lasted about four hundred fifty years, this statement also will
appear historically correct, if we include in it the interval of
subjection to foreign powers which occurred during the period of the
judges, and understand it to describe the whole period from the
settlement of the tribes in Canaan to the establishment of royalty.
Thus, from the Exodus to the building of the temple were five hundred
ninety-two years [JOSEPHUS,
*Antiquities,* 8.3.1]; deduct forty years in the wilderness;
twenty-five years of Joshua's rule [JOSEPHUS,
*Antiquities,* 5.1.29]; forty years of Saul's reign ([1 Kings 6:1](../../../kjv/1-kings/6/1)); forty of David's and the first four years of Solomon's
reign ([1 Kings 6:1](../../../kjv/1-kings/6/1)), and there
remain, just four hundred forty-three years; or, in round numbers,
"about four hundred fifty years."

**21. God gave . . . them Saul . . .
of the tribe of Benjamin**—That the speaker was himself of the
same name and of the same tribe, has often been noticed as in all
likelihood present to the apostle's mind while speaking.
**forty years**—With this
length of Saul's reign (not mentioned in the Old Testament), JOSEPHUS
coincides [*Antiquities,* 6.14.9].

**22. I have found David,** c.—This
quotation is the substance of [Psalms 89:20](../../../kjv/psalms/89/20)
[1 Samuel 13:14](../../../kjv/1-samuel/13/14); and perhaps also of [1 Samuel 13:14](../../../kjv/1-samuel/13/14).

**23-25. Of this man's seed hath God,
according to . . . promise, raised unto Israel a Saviour, Jesus**—The
emphasis on this statement lies: (1) in the *seed* from which
Christ sprang—David's—and the *promise* to that effect,
which was thus fulfilled; (2) on the *character* in which this
promised Christ was given of God—"a SAVIOUR."
His personal name "JESUS"
is emphatically added, as designed to express that very character.
(See on ).

**26-31. children . . . of Abraham,
and whosoever among you feareth God**—Gentile proselytes.
**to you is the word of this
salvation sent**—both being regarded as one class, as "the
Jew first," to whom the Gospel was to be addressed in the first
instance.

**27. For they that dwell at
Jerusalem, and their rulers, because they knew him not,** &c.—The
apostle here speaks as if the more immediate guilt of Christ's death
lay with the rulers and people of the metropolis, to which he fondly
hoped that those residing at such a distance as Antioch would not set
their seal.

**28. found no cause of death**—though
they *sought* it ([Matthew 26:59](../../../kjv/matthew/26/59);
[Matthew 26:60](../../../kjv/matthew/26/60)).

**29. they took him down . . . and
laid him in a sepulchre**—Though the burial of Christ was an act
of honor and love to Him by the disciples to whom the body was
committed, yet since His enemies looked after it and obtained a guard
of soldiers to keep watch over it as the remains of their own victim,
the apostle regards this as the last manifestation on their part of
enmity to the Saviour, that they might see how God laughed all their
precautions to scorn by "raising Him from the dead."

**26-31. children . . . of Abraham,
and whosoever among you feareth God**—Gentile proselytes.
**to you is the word of this
salvation sent**—both being regarded as one class, as "the
Jew first," to whom the Gospel was to be addressed in the first
instance.

**31. he was seen many days of them
which came up with him from Galilee to Jerusalem,** &c.—that
is, by those who, having gone out and in with Him in closest intimacy
during all His public ministry, which lay chiefly in Galilee, and
having accompanied Him on His last journey to Jerusalem, could not
possibly be mistaken as to the identity of the risen One, and were
therefore unexceptionable and sufficient witnesses.

**33. God hath fulfilled the
same**—"hath completely fulfilled."
**in that he hath raised up
Jesus again**—literally, "raised up"; but the meaning
is (notwithstanding the contrary opinion of many excellent
interpreters) "*from the dead*"; as the context
plainly shows.
**as it is written in the
second psalm**—in many manuscripts "the first Psalm";
what we call the first being regarded by the ancient Jews as only an
introduction to the Psalter, which was considered to begin with the
second.
**this day have I begotten
thee**—As the apostle in [Romans 1:4](../../../kjv/romans/1/4)
regards the resurrection of Christ merely as the *manifestation*
of a prior Sonship, which he afterwards ([Romans 1:4](../../../kjv/romans/1/4)) represents as *essential,* it is plain that this is
his meaning here. (Such *declarative* meaning of the verb "to
be" is familiar to every reader of the Bible). See [Romans 1:4](../../../kjv/romans/1/4), "So shall ye be," that is, *be seen* to be
"My disciples." It is against the whole sense of the New
Testament to ascribe the *origin* of Christ's Sonship to His
resurrection.

**34-37. now no more to return to
corruption**—that is, to the grave where death reigns; and
compare [Romans 6:9](../../../kjv/romans/6/9), "Christ
being raised from the dead dieth no more, *death hath no more
dominion over him.*"
**I will give you the sure
mercies of David**— ([Isaiah 55:3](../../../kjv/isaiah/55/3)).
The word rendered "mercies" is peculiar, denoting the
*sanctity* of them, as comprehending the whole riches of the new
covenant; while the other word, "sure," points to the
*certainty* with which they would, through David's Seed, be at
length all substantiated. See on [Isaiah 55:3](../../../kjv/isaiah/55/3). But how do these words prove the resurrection of Christ?
"They presuppose it; for since an eternal kingdom was promised
to David, the Ruler of this kingdom could not remain under the power
of death. But to strengthen the indefinite prediction by one more
definite, the apostle adduces [Isaiah 55:3](../../../kjv/isaiah/55/3), of which Peter had given the same explanation (see on [Isaiah 55:3](../../../kjv/isaiah/55/3); [Acts 2:30](../../../kjv/acts/2/30); [Acts 2:31](../../../kjv/acts/2/31)),
both apostles denying the possibility of its proper reference to
David" [OLSHAUSEN].

**36. For David, after he had served
his own generation by the will of God**—rather, "served,"
in his own generation, the will (or "counsel") of God;
yielding himself an instrument for the accomplishment of God's high
designs, and in this respect being emphatically "the man after
God's own heart." This done, he "fell asleep, and was
gathered to his fathers, and saw corruption." David, therefore
(argues the apostle), could not be the subject of his own prediction,
which had its proper fulfilment only in the resurrection of the
uncorrupted body of the Son of God, emphatically God's "Holy
One."

**34-37. now no more to return to
corruption**—that is, to the grave where death reigns; and
compare [Romans 6:9](../../../kjv/romans/6/9), "Christ
being raised from the dead dieth no more, *death hath no more
dominion over him.*"
**I will give you the sure
mercies of David**— ([Isaiah 55:3](../../../kjv/isaiah/55/3)).
The word rendered "mercies" is peculiar, denoting the
*sanctity* of them, as comprehending the whole riches of the new
covenant; while the other word, "sure," points to the
*certainty* with which they would, through David's Seed, be at
length all substantiated. See on [Isaiah 55:3](../../../kjv/isaiah/55/3). But how do these words prove the resurrection of Christ?
"They presuppose it; for since an eternal kingdom was promised
to David, the Ruler of this kingdom could not remain under the power
of death. But to strengthen the indefinite prediction by one more
definite, the apostle adduces [Isaiah 55:3](../../../kjv/isaiah/55/3), of which Peter had given the same explanation (see on [Isaiah 55:3](../../../kjv/isaiah/55/3); [Acts 2:30](../../../kjv/acts/2/30); [Acts 2:31](../../../kjv/acts/2/31)),
both apostles denying the possibility of its proper reference to
David" [OLSHAUSEN].

**38-41. the forgiveness of sins**—the
first necessity of the sinner, and so the first experienced blessing
of the Gospel.

**39. by him all that believe are
justified from all things**—The sense requires that a pause in
the sentence be made here: "By him the believer is absolved from
all charges of the law." What follows,
**from which ye could not be
justified by the law of Moses**—is not an *exceptional* but
an *explanatory* clause. The meaning is not, "Though the
law justifies from many things, it cannot justify from all things,
but Christ makes up all deficiencies"; but the meaning is, "By
Christ the believer is justified from all things, whereas the law
justifies from nothing." (*Note.*—The deeper sense of
justification, the *positive* side of it, is reserved for the
Epistles, addressed to the justified themselves: and whereas it is
the *resurrection* of Christ here, and throughout the Acts
chiefly, which is dwelt on, because the first thing in order to bring
peace to the guilty through Christ was to establish His Messiahship
by His resurrection, in the Epistles to believers His *death* as
the way of reconciliation is fully unfolded).

**40. Beware, therefore,** &c.—By
this awful warning of the Old Testament the apostle would fain "shut
them up unto the faith."

**41. ye will not believe though a man
declare it unto you**—that is, even on unexceptionable testimony.
The words, from [Habakkuk 1:5](../../../kjv/habakkuk/1/5), were
originally a merciful but fruitless warning against the approaching
destruction of Jerusalem by the Chaldeans and the Babylonish
captivity. As such nothing could more fitly describe the more awful
calamity impending over the generation which the apostle addressed.

**42, 43. And when the Jews were gone
out of the synagogue, the Gentiles besought that these words might be
preached to them the next sabbath**—rather (according to what is
beyond doubt the true reading), "Now, as they were going out [of
the synagogue], they besought"—that is, not the Gentiles,
whose case comes in afterwards, but the mixed congregation of Jews
and proselytes, to whom the discourse had been addressed, entreated
to have another hearing of such truths; those of them, that is, who
had been impressed. "And after the breaking up of the synagogue,
many of" both classes, Jews and religious; proselytes, followed
Paul and Barnabas (observe, from this time forward, the inverted
order of these names; except [Acts 14:14](../../../kjv/acts/14/14);
[Acts 13:7](../../../kjv/acts/13/7); [Acts 12:25](../../../kjv/acts/12/25);
see on [Acts 13:1](../../../kjv/acts/13/1); [Acts 13:1](../../../kjv/acts/13/1); [Acts 13:1](../../../kjv/acts/13/1)). These
names evidently been won to the Gospel by what they had heard, and
felt a clinging to their spiritual benefactors.

**43. who, speaking to them**—following
up the discourse in the synagogue by some further words of
encouragement.
**persuaded them to continue in
the grace of God**—which they had experienced through the Gospel.
(Compare [Acts 11:23](../../../kjv/acts/11/23)).

**44-48. the next sabbath came almost
the whole city together to hear the word of God**—the intervening
days having been spent in further inquiry and instruction, and the
excitement reaching the Gentiles, who now for the first time crowded,
along with the usual worshippers, into the synagogue.

**45. But when the Jews**—those
zealots of exclusive Judaism.
**saw the multitudes, they were
filled with envy**—rather, "indignation," and broke out
in their usual manner.
**contradicting and
blaspheming**—There is nothing more awful than Jewish fury and
execration of the name of Jesus of Nazareth, when thoroughly roused.

**46. Then Paul and Barnabas waxed
bold, and said,** c.—This is in the highest style of a last and
solemn protestation.
**It was necessary that the
word should first have been spoken to you**—See the direction of
Christ in [Luke 24:47](../../../kjv/luke/24/47) also [Luke 24:47](../../../kjv/luke/24/47).
**since ye judge yourselves
unworthy of everlasting life**—pass sentence upon yourselves.

**47. For so hath the Lord commanded
us, saying,** c.—These and other predictions must have been long
before this brought vividly home to Paul's mind in connection with
his special vocation to the Gentiles.
**I have set thee**—that
is, Messiah from which Paul inferred that he was but following out
this destination of his Lord, in transferring to the Gentiles those
"unsearchable riches" which were now by the Jews rejected
and despised.

**48. when the Gentiles heard this,
they were glad**—to perceive that their accession to Christ was a
matter of divine arrangement as well as apostolic effort.
**and glorified the word of the
Lord**—by a cordial reception of it.
**and as many as were ordained
to eternal life believed**—a very remarkable statement, which
cannot, without force, be interpreted of anything lower than this,
that *a divine ordination to eternal life is the cause,* not the
effect, *of any man's believing.*

**49-52. And the word of the Lord was
published throughout all the region**—implying some stay in
Antioch and missionary activity in its vicinity.

**50. the devout and honourable
women**—female proselytes of distinction, jaundiced against the
new preachers by those Jewish ecclesiastics to whom they had learned
to look up. The potent influence of the female character both for and
against the truth is seen in every age of the Church's history.
**expelled them**—an easier
thing than to refute them.

**51. shook off the dust of their feet
against them**—as directed ().
**came unto Iconium**—a
populous city about forty-five miles southeast from Pisidian Antioch:
at the foot of Mount Taurus; on the borders of Lycaonia, Phrygia, and
Pisidia; and in later times largely contributing to the consolidation
of the Turkish empire.

**52. the disciples**—who, though
not themselves expelled, had to endure sufferings for the Gospel, as
we learn from [Acts 14:22](../../../kjv/acts/14/22).
**were filled with joy and with
the Holy Ghost**—who not only raised them above shame and fear,
as professed disciples of the Lord Jesus, but filled them with holy
and elevated emotions.

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