And after the reading of the law and the prophets - See notes on Luke 4:16.

The rulers of the synagogue - Those were persons who had the general charge of the synagogue and its service, to keep everything in order, and to direct the affairs of public worship. They designated the individuals who were to read the Law; and called on those whom they pleased to address the people, and had the power also of inflicting punishment, and of excommunicating, etc. (Schleusner), Mark 5:22, Mark 5:35-36, Mark 5:38; Luke 8:49; Luke 13:14; Acts 18:8, Acts 18:17. Seeing that Paul and Barnabas were Jews, though strangers, they sent to them, supposing it probable that they would wish to address their brethren.

Men and brethren - An affectionate manner of commencing a discourse, recognizing them as their own countrymen, and as originally of the same religion.

Say on - Greek: "speak!"

After the reading of the law and the prophets - A certain portion of the law and another of the prophets, was read every Sabbath; and the law was so divided as to be read over once every year. In the notes at the conclusion of Deuteronomy, I have considered this subject at large, and given a complete table of the Parashoth, sections of the law, and Haphtaroth, sections of the prophets, which are read every Sabbath in the year in the Jewish synagogues. To have an exact view of every part of the Jewish ecclesiastical economy, the reader will do well to consult the above mentioned table, and those which follow it: they have been drawn up with great care, attention, and indescribable labor.

It has been a question, in what language were the law and prophets read in a synagogue of Pisidia, for in that district Strabo informs us that four languages were spoken, viz. the Pisidian, the Solyman, the Greek, and the Lydian. Dr. Lightfoot conjectures, with great probability, that the Scriptures were read in the original Hebrew; and that an interpreter tendered the reading to the people in their mother tongue. There is no doubt that the Jews and proselytes understood the Greek tongue well; and they certainly had the Septuagint version among them.

The rulers of the synagogue - These were the persons whose business it was to read the appointed sections, and to take care of the synagogue and its concerns; and to see that all was done decently and in order.

Sent unto them - Seeing them to be Jews, they wished them to give some suitable address to the people, i.e. to the Jews who were then engaged in Divine worship; for the whole of the following discourse, which greatly resembles that of St. Stephen, Acts 7:1-53, is directed to the Jews alone; and this was probably spoken either in Hebrew or Greek.

Ye men and brethren - Ανδρες αδελφοι, Men brethren, a Hebraism for, "Ye men who are our brethren," i.e. Jews, as we ourselves are; but ανδρες is often an expletive, as we have already seen. See the note on Acts 7:2.

If ye have any word of exhortation - Ει εϚι λογος εν ὑμιν παρακλησεως· If ye have any subject of consolation, any word of comfort to us, who are sojourners in this strange land, speak it. The Consolation of Israel was an epithet of the Messiah among the Jews; and it is probable that it was in reference to him that the rulers of the synagogue spoke. That παρακλησις is to be understood here as meaning consolation, and this in reference to the Messiah, the whole of the following discourse will prove to the attentive reader; in which Paul shows the care and protection of God towards his people Israel, and the abundant provision he had made for their salvation by Jesus Christ. They wished for consolation, and he declared unto them glad tidings, and many felt the power and comfort of the doctrine of the cross.

And after the reading of the law and the prophets,.... Which was done every sabbath day, Acts 15:21 The five books of Moses, which are meant by the law, were divided into sections: Genesis was divided into twelve, Exodus into eleven, Leviticus into ten, Numbers into ten, and Deuteronomy into ten, which in all make fifty three sections: and so by reading one on each sabbath, and two on one day, they read through the whole law in the course of a year, and which they finished at the close of the feast of tabernacles; and that day was called "the rejoicing of the law"; it was a day of rejoicing, that the law was read through. Some make fifty four sections, and then two of them must be read together, on two sabbath days, to finish the whole in the year. In some synagogues the section was divided into three parts, and so they finished the law in three years; but this custom was less common (p). The custom of reading the law, the Jews say, was one hundred and seventy years before the time of Jesus Christ; though some say the division of the law, into sections, was made by Ezra; and others refer it to Moses himself: it is certain it obtained in the times of Christ and his apostles, as did also the reading of the prophets, and which was introduced in this way, and upon this account. When Antiochus Epiphanes burnt the book of the law, and forbad the reading of it, the Jews in the room of it selected some passages out of the prophets, which they thought came nearest in words and sense to the sections of the law, and read them in their stead; and when the law was restored again, they still continued the reading of the prophetic sections; and the section for the day was called "the dismission", because usually the people were dismissed upon it, unless anyone stood up, and preached or expounded the word of God unto the people: hence the following message and address to the apostles,

the rulers of the synagogue sent unto them; that is, those who were the principal men in the synagogue, the ruler of it, together with the elders; for there was but one ruler in a synagogue; See Gill on Matthew 9:18 though there were more elders; and so the Syriac version here renders it, "the elders of the synagogue"; but it may be asked, why should they send to the apostles? how did they know that they were teachers, being strangers? this they might conclude from their outward appearance, their gravity and solidity; for as for habit or dress there was no distinction; or from their sitting down when they came into the synagogue, which was the custom of teachers; or they might have had some knowledge of them, and conversation with them, before they came into the synagogue; for it cannot be reasonably thought that they admitted anyone, whether they knew him or not, to teach in their synagogues:

saying, ye men and brethren: which was the common style of the Jews, they used in addresses, and especially to their own countrymen, as they might perceive Paul and Barnabas were; see Acts 2:29.

if ye have any word of exhortation for the people, say on; the sense is, if they were prepared to preach, or had anything upon their minds to say to the people; or if they had, as it is in the original text, "any word of exhortation or comfort" in them, as they had indeed a rich treasure in their earthen vessels, they had leave and liberty to speak it to the people. "A word of exhortation" designs any doctrine that might be for instruction and comfort, and this was agreeably to the practice of the Jews. For it is said (q).

"on the sabbath day, , "they preach a sermon", or expound to housekeepers (or masters of families), who are employed in business all the days of the week; and in the midst of the sermon they teach them the traditions, concerning what is forbidden, and what is lawful; and it is better for them to hear than to read in the Hagiographa;''

which books they did not read publicly, as is said in the same place, only the law and the prophets; with the latter of which they dismissed the people, unless a sermon was preached; and which, when done, was chiefly for the sake of the common people, men and women: and it is said (r), that

"the women, and the people of the earth (or the common people), come to hear the sermon, and the preachers ought to draw out their hearts;''

speak out their whole mind, and deliver all they know that may be instructive and profitable.

(p) Maimon. Hilchot Tephilla, c. 13. sect. 1. Benjamin Itinerar. p. 114, 115. (q) Gloss. in T. Bab. Sabbat, fol. 115. 1.((r) Ib. fol. 30. 2.

Exhortation

See on Acts 9:31.

{7} 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 {h} have any word of exhortation for the people, say on.

(7) In the Synagogue of the Jews (according to the pattern of which Christian congregations were instituted) the Scriptures were read first, then those who were learned were licensed by the rulers of the Synagogue to speak and expound.

(h) Literally, If there is any word in you: this is a kind of speech taken from the Hebrews, by which is meant that the gifts of God's grace are in us, as it were in treasure houses, and that they are not ours, but God's. In the same way David says, Thou hast put a new song in my mouth; Ps 40:3.

13:15 After the reading. In the synagogue worship the reading of the Scriptures made a very important part. As copies of the Scriptures were very rare, this reading was necessary to convey scriptural instruction to the people. They were read in course, two lessons each Sabbath, one from the five books of Moses, the other from the other books of the Old Testament. Plummptree insists that we are enabled by two curious coincidences to fix, with very little uncertainty, the precise Sabbath on which the mission work at Antioch opened. The opening words of Paul refer to De 1:31, and this was the lesson for the forty-fourth Sabbath in the year, which fell in July or August; the corresponding second lesson from the prophets being Isa 1:1-27, from which he also quotes. He starts, as was natural, from what the people had just been listening to, as the text of his discourse.

The rulers of the synagogue. The synagogue was governed by a board of elders.

13:15 And after the reading of the law and the prophets, the chief of the synagogue sent to them - The law was read over once every year, a portion of it every Sabbath: to which was added a lesson taken out of the prophets. After this was over, any one might speak to the people, on any subject he thought convenient. Yet it was a circumstance of decency which Paul and Barnabas would hardly omit, to acquaint the rulers with their desire of doing

15-17. Then Paul stood up, and beckoning with his hand-as was his manner on such occasions (Ac 21:40; and see Ac 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.

13:14-31 When we come together to worship God, we must do it, not only by prayer and praise, but by the reading and hearing of the word of God. The bare reading of the Scriptures in public assemblies is not enough; they should be expounded, and the people exhorted out of them. This is helping people in doing that which is necessary to make the word profitable, to apply it to themselves. Every thing is touched upon in this sermon, which might best prevail with Jews to receive and embrace Christ as the promised Messiah. And every view, however short or faint, of the Lord's dealings with his church, reminds us of his mercy and long-suffering, and of man's ingratitude and perverseness. Paul passes from David to the Son of David, and shows that this Jesus is his promised Seed; a Saviour to do that for them, which the judges of old could not do, to save them from their sins, their worst enemies. When the apostles preached Christ as the Saviour, they were so far from concealing his death, that they always preached Christ crucified. Our complete separation from sin, is represented by our being buried with Christ. But he rose again from the dead, and saw no corruption: this was the great truth to be preached.