Acts 13:39 - In Pisidian Antioch
Through Him
This phrase refers to Jesus Christ, the central figure of the New Testament. The concept of "through Him" emphasizes the mediatory role of Christ in salvation. In John 14:6, Jesus declares, "I am the way, the truth, and the life. No one comes to the Father except through Me." This underscores the belief that Jesus is the sole pathway to reconciliation with God, fulfilling the messianic prophecies of the Old Testament, such as Isaiah 53, which speaks of the suffering servant who would bear the sins of many.
everyone who believes
The inclusivity of "everyone" highlights the universal offer of salvation, transcending ethnic, cultural, and social barriers. This is a significant theme in the Book of Acts, as the early church expands beyond Jewish communities to include Gentiles. Belief, or faith, is the key requirement for justification, as seen in Romans 10:9-10, which states that if you confess with your mouth and believe in your heart, you will be saved. This reflects the shift from the works-based righteousness of the law to faith-based righteousness.
is justified
Justification is a legal term signifying a declaration of righteousness. In the context of the New Testament, it means being declared righteous before God. Romans 5:1 states, "Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ." This concept is central to Pauline theology, emphasizing that justification is a gift of grace through faith, not by works, as further elaborated in Ephesians 2:8-9.
from everything
This phrase indicates the comprehensive nature of the justification offered through Christ. It suggests that all sins, regardless of their nature or severity, can be forgiven. This aligns with 1 John 1:9, which assures believers that if we confess our sins, God is faithful and just to forgive us and cleanse us from all unrighteousness. The totality of forgiveness is a cornerstone of Christian doctrine, offering complete redemption.
from which you could not be justified by the law of Moses
The law of Moses, given in the Old Testament, includes the Ten Commandments and various ceremonial laws. While the law was holy and righteous, as stated in Romans 7:12, it was incapable of providing complete justification because it highlighted human sinfulness and the need for a savior. Galatians 3:24 describes the law as a "tutor" leading us to Christ, that we might be justified by faith. The inability of the law to justify is a recurring theme in Paul's letters, emphasizing the superiority of the new covenant established through Jesus.
Persons / Places / Events
1. Paul
The apostle who is delivering the message in Acts 13. He is speaking to the people in the synagogue in Pisidian Antioch, explaining the fulfillment of the law through Jesus Christ.
2. Barnabas
Paul's companion on his missionary journey, present during this sermon in the synagogue.
3. Pisidian Antioch
A city in the region of Galatia where Paul and Barnabas preached in the synagogue, addressing both Jews and God-fearing Gentiles.
4. The Law of Moses
Refers to the commandments and regulations given to the Israelites in the Old Testament, which were unable to fully justify or make people righteous before God.
5. Jesus Christ
The central figure through whom justification is offered, fulfilling what the law could not accomplish.
Teaching Points
Justification by Faith
Emphasize that justification, or being declared righteous before God, is available to everyone who believes in Jesus Christ. This is a gift of grace, not earned by adherence to the law.
The Limitations of the Law
The law of Moses, while holy and good, was never intended to be the means of salvation. It reveals sin but cannot remove it. Only through Christ can we be truly justified.
The Universality of the Gospel
The message of justification through Christ is for everyone, regardless of background or previous adherence to the law. This underscores the inclusive nature of the Gospel.
Freedom in Christ
Believers are freed from the burden of trying to earn righteousness through the law. This freedom should lead to a life of gratitude and service, not a license to sin.
Faith and Works
While justification is by faith alone, true faith will naturally produce good works. These works are the fruit of a transformed life, not the means to earn salvation.
(39) And by him.--Literally, in Him, as the sphere in which forgiveness was found, rather than as the instrument through whom it came.
All that believe are justified.--Literally, with a more individualising touch, every one that believeth is justified. The latter verb is not found elsewhere in the Acts. It is interesting to note in this, the first recorded example of St. Paul's teaching, the occurrence of the word which, as time passed on, came to be almost identified with him and with his work. It is clearly used, as interpreted by the "forgiveness of sins" in the context, in its forensic sense, as meaning "acquitted," "declared not guilty." (Comp. Note on Matthew 12:37.)
From which ye could not be justified by the law of Moses.--The words are full of meaning, as the germ of all that was most characteristic in St. Paul's later teaching. The Law, with its high standard of righteousness (Romans 7:12), its demand of entire obedience, its sacrifices which bore witness to the burden of sin, yet had no power to liberate conscience from its thraldom (Hebrews 8:1-3), had taught him that its function in the spiritual life of man was to work out the knowledge of sin (Romans 7:7), not to emancipate men from it. The sense of freedom from guilt, and therefore of a true life, was to be found, as he had learnt by his own experience, through faith in Christ. "The just by faith shall live" (Habakkuk 2:4; Romans 1:17; Galatians 3:11). . . .
Verse 39. - Every one that believeth is for all that believe are, A.V. Here, then, is the great gospel message of grace, "the gospel of the grace of God," as St. Paul speaks in Acts 20:24; the proclamation, consequent upon the death and resurrection of the Lord Jesus, of a free and full forgiveness of sins to all that repent and believe the gospel (Acts 20:21); see Acts 2:38; Acts 3:19; Acts 4:12; Acts 5:31; Colossians 1:14, etc., and Matthew 1:21; Luke 1:77. Note, too, how adroitly the apostle points out the superiority of the gospel which he was preaching to them over the Law, and the pre-eminence of Christ over Moses. Parallel Commentaries ...
Greek
Through
ἐν (en)
Preposition
Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.
Him
τούτῳ (toutō)
Demonstrative Pronoun - Dative Masculine Singular
Strong's 3778: This; he, she, it.
everyone
πᾶς (pas)
Adjective - Nominative Masculine Singular
Strong's 3956: All, the whole, every kind of. Including all the forms of declension; apparently a primary word; all, any, every, the whole.
who
ὁ (ho)
Article - Nominative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.
believes
πιστεύων (pisteuōn)
Verb - Present Participle Active - Nominative Masculine Singular
Strong's 4100: From pistis; to have faith, i.e. Credit; by implication, to entrust.
is justified
δικαιοῦται (dikaioutai)
Verb - Present Indicative Middle or Passive - 3rd Person Singular
Strong's 1344: From dikaios; to render just or innocent.
from
ἀπὸ (apo)
Preposition
Strong's 575: From, away from. A primary particle; 'off, ' i.e. Away, in various senses.
everything
πάντων (pantōn)
Adjective - Genitive Neuter Plural
Strong's 3956: All, the whole, every kind of. Including all the forms of declension; apparently a primary word; all, any, every, the whole.
you could not
ἠδυνήθητε (ēdynēthēte)
Verb - Aorist Indicative Passive - 2nd Person Plural
Strong's 1410: (a) I am powerful, have (the) power, (b) I am able, I can. Of uncertain affinity; to be able or possible.
be justified
δικαιωθῆναι (dikaiōthēnai)
Verb - Aorist Infinitive Passive
Strong's 1344: From dikaios; to render just or innocent.
from
ὧν (hōn)
Personal / Relative Pronoun - Genitive Neuter Plural
Strong's 3739: Who, which, what, that.
by
ἐν (en)
Preposition
Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.
[the] Law
νόμῳ (nomō)
Noun - Dative Masculine Singular
Strong's 3551: From a primary nemo; law, genitive case, specially, (including the volume); also of the Gospel), or figuratively.
of Moses.
Μωϋσέως (Mōuseōs)
Noun - Genitive Masculine Singular
Strong's 3475: Or Moses, or Mouses of Hebrew origin; Moseus, Moses, or Mouses, the Hebrew lawgiver.
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