39 and from all things from which ye could not be justified in the law of Moses, in him every one that believes is justified.
but knowing that a man is not justified on the principle of works of law [nor] but by the faith of Jesus Christ, *we* also have believed on Christ Jesus, that we might be justified on the principle of [the] faith of Christ; and not of works of law; because on the principle of works of law no flesh shall be justified.
For what the law could not do, in that it was weak through the flesh, God, having sent his own Son, in likeness of flesh of sin, and for sin, has condemned sin in the flesh,
For with [the] heart is believed to righteousness; and with [the] mouth confession made to salvation.
For Christ is [the] end of law for righteousness to every one that believes.
But *I* was alive without law once; but the commandment having come, sin revived, but *I* died. And the commandment, which [was] for life, was found, [as] to me, itself [to be] unto death: for sin, getting a point of attack by the commandment, deceived me, and by it slew [me].
But law came in, in order that the offence might abound; but where sin abounded grace has overabounded,
[There is] then now no condemnation to those in Christ Jesus.
But whom he has predestinated, these also he has called; and whom he has called, these also he has justified; but whom he has justified, these also he has glorified. What shall we then say to these things? If God [be] for us, who against us? He who, yea, has not spared his own Son, but delivered him up for us all, how shall he not also with him grant us all things? Who shall bring an accusation against God's elect? [It is] God who justifies: who is he that condemns? [It is] Christ who has died, but rather has been [also] raised up; who is also at the right hand of God; who also intercedes for us.
But Israel, pursuing after a law of righteousness, has not attained to [that] law.
And these things were some of you; but ye have been washed, but ye have been sanctified, but ye have been justified in the name of the Lord Jesus, and by the Spirit of our God.
and the scripture, foreseeing that God would justify the nations on the principle of faith, announced beforehand the glad tidings to Abraham: In thee all the nations shall be blessed.
For as many as are on the principle of works of law are under curse. For it is written, Cursed is every one who does not continue in all things which [are] written in the book of the law to do them; but that by law no one is justified with God [is] evident, because The just shall live on the principle of faith; but the law is not on the principle of faith; but, He that shall have done these things shall live by them.
[Is] then the law against the promises of God? Far be the thought. For if a law had been given able to quicken, then indeed righteousness were on the principle of law; but the scripture has shut up all things under sin, that the promise, on the principle of faith of Jesus Christ, should be given to those that believe. But before faith came, we were guarded under law, shut up to faith [which was] about to be revealed. So that the law has been our tutor up to Christ, that we might be justified on the principle of faith. But, faith having come, we are no longer under a tutor;
And I witness again to every man [who is] circumcised, that he is debtor to do the whole law.
as to zeal, persecuting the assembly; as to righteousness which [is] in [the] law, found blameless; but what things were gain to me these I counted, on account of Christ, loss. But surely I count also all things to be loss on account of the excellency of the knowledge of Christ Jesus my Lord, on account of whom I have suffered the loss of all, and count them to be filth, that I may gain Christ; and that I may be found in him, not having my righteousness, which [would be] on the principle of law, but that which is by faith of Christ, the righteousness which [is] of God through faith,
the which [is] an image for the present time, according to which both gifts and sacrifices, unable to perfect as to conscience him that worshipped, are offered, [consisting] only of meats and drinks and divers washings, ordinances of flesh, imposed until [the] time of setting things right.
For blood of bulls and goats [is] incapable of taking away sins.
And every priest stands daily ministering, and offering often the same sacrifices, which can never take away sins.
And how should man be just with ùGod? Or how should he be clean that is born of a woman?
And enter not into judgment with thy servant; for in thy sight no man living shall be justified.
not according to the covenant that I made with their fathers, in the day of my taking them by the hand, to lead them out of the land of Egypt; which my covenant they broke, although I was a husband unto them, saith Jehovah.
Behold, his soul is puffed up, it is not upright within him: but the just shall live by his faith.
And he said to him, Thou hast answered right: this do and thou shalt live.
I say unto you, This [man] went down to his house justified rather than that [other]. For every one who exalts himself shall be humbled, and he that humbles himself shall be exalted.
If I justified myself, mine own mouth would condemn me; were I perfect, he would prove me perverse.
To him all the prophets bear witness that every one that believes on him will receive through his name remission of sins.
being justified freely by his grace through the redemption which [is] in Christ Jesus; whom God has set forth a mercy-seat, through faith in his blood, for [the] shewing forth of his righteousness, in respect of the passing by the sins that had taken place before, through the forbearance of God; for [the] shewing forth of his righteousness in the present time, so that he should be just, and justify him that is of [the] faith of Jesus. Where then [is] boasting? It has been excluded. By what law? of works? Nay, but by law of faith; for we reckon that a man is justified by faith, without works of law. Is [God] the God of Jews only? is he not of [the] nations also? Yea, of nations also: since indeed [it is] one God who shall justify [the] circumcision on the principle of faith, and uncircumcision by faith.
but to him who does not work, but believes on him who justifies the ungodly, his faith is reckoned as righteousness. Even as David also declares the blessedness of the man to whom God reckons righteousness without works: Blessed [they] whose lawlessnesses have been forgiven, and whose sins have been covered: blessed [the] man to whom [the] Lord shall not at all reckon sin.
but on ours also, to whom, believing on him who has raised from among [the] dead Jesus our Lord,
Therefore having been justified on the principle of faith, we have peace towards God through our Lord Jesus Christ;
Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Acts 13
Commentary on Acts 13 Matthew Henry Commentary
Chapter 13
We have not yet met with any things concerning the spreading of the gospel to the Gentiles which bears any proportion to the largeness of that commission, "Go, and disciple all nations.' The door was opened in the baptizing of Cornelius and his friends; but since then we had the gospel preached to the Jews only, ch. 11:19. It should seem as if the light which began to shine upon the Gentile world had withdrawn itself. But here in this chapter that work, that great good work, is revived in the midst of the years; and though the Jews shall still have the first offer of the gospel made to them, yet, upon their refusal, the Gentiles shall have their share of the offer of it. Here is,
Act 13:1-3
We have here a divine warrant and commission to Barnabas and Saul to go and preach the gospel among the Gentiles, and their ordination to that service by the imposition of hands, with fasting and prayer.
Act 13:4-13
In these verses we have,
Act 13:14-41
Perga in Pamphylia was a noted place, especially for a temple there erected to the goddess Diana, yet nothing at all is related of what Paul and Barnabas did there, only that thither they came (v. 13), and thence they departed, v. 14. But the history of the apostles' travels, as that of Christ's, passes by many things worthy to have been recorded, because, if all had been written, the world could not have contained the books. But the next place we find them in is another Antioch, said to be in Pisidia, to distinguish it from that Antioch in Syria from which they were sent out. Pisidia was a province of the Lesser Asia, bordering upon Pamphylia; this Antioch, it is likely, was the metropolis of it. Abundance of Jews lived there, and to them the gospel was to be first preached; and Paul's sermon to them is what we have in these verses, which, it is likely, is the substance of what was preached by the apostles generally to the Jews in all places; for in dealing with them the proper way was to show them how the New Testament, which they would have them to receive, exactly agreed with the Old Testament, which they not only received, but were zealous for. We have here,
Act 13:42-52
The design of this story being to vindicate the apostles, especially Paul (as he doth himself at large, Rom. 11), from the reflections of the Jews upon him for preaching the gospel to the Gentiles, it is here observed that he proceeded therein with all the caution imaginable, and upon due consideration, of which we have here an instance.