Luke now introduced Saul"s Greek name Paul, by which he referred to him hereafter in Acts. The reason for Luke"s change at this point seems to be that here Paul"s ministry to the Gentiles really began (cf. Acts 22:21). "Paul" means "little," perhaps an allusion to his physical stature, and obviously rhymes with his Jewish name "Saul" (lit. asked). "Paul" may have been a cognomen (nickname). Paul"s first and family Roman names appear nowhere in Scripture. [1][source]
"Both names, Saul and Paul, were probably given him by his parents, in accordance with Jewish custom, which still prevails, of giving a child two names, one religious and one secular." [2][source]
Note Luke"s reference to Paul"s being filled with the Holy Spirit. We have seen that Spirit filling marked the early believers ( Acts 13:9; Acts 2:4; Acts 4:8; Acts 4:31; Acts 6:3; Acts 6:5; Acts 7:55; Acts 9:17). Paul was about to announce a divine miracle designed to frustrate Satan"s work in hindering the progress of the gospel (cf. Acts 8:9-23; Acts 16:16-18; Acts 19:13-17). A true prophet of the Lord was getting ready to pronounce a curse on a false prophet (cf. 2 Chronicles 18:9-27). This fresh filling (Gr. plestheis, an aorist participle) empowered him for the task. [source][source][source]
Context Summary
Acts 13:1-12 - Beginning A Missionary Campaign
This is one of the greatest chapters in the New Testament, making a new departure in the ministry of the gospel, which henceforth begins to pass out to the uttermost part of the earth, Acts 1:8. It is likely that the mother church at Jerusalem was too conservative to lend herself to the pressure of the Holy Spirit, urging to world-wide evangelization, and that he had to employ the more mobile church at Antioch, which was more susceptible to the passion for humanity, since it stood out on the edge of the great heathen world, like a lighthouse on the shore of a desolate sea.
This momentous prayer meeting had apparently been convened to discover the Lord's will as to further developments. As the names indicate, it was composed largely of Hebrew Christians. Note that the Holy Spirit speaks with authority as Christ's Vicegerent, Acts 2:33. Modern missions are His work and He selects His own agents. We should ever seek to co-operate with Him in discovering and setting apart chosen men and women for His work. [source]
Chapter Summary: Acts 13
1Paul and Barnabas are chosen to go to the Gentiles 6Of Sergius Paulus, and Elymas the sorcerer 13Paul preaches at Antioch that Jesus is Christ 42The Gentiles believe; 44but the Jews talked abusively against Paul, 46whereupon they turn to the Gentiles, of whom many believe 50The Jews raise a persecution against Paul and Barnabas, who go to Iconium
Greek Commentary for Acts 13:9
But Saul, who is also called Paul [Σαυλος δε ο και Παυλος] By this remarkably brief phrase Luke presents this epoch in the life of Saul Paul. The “also” Jerome held that the name of Sergius Paulus was adopted by Saul because of his conversion at this time, but this is a wholly unlikely explanation, “an element of vulgarity impossible to St. Paul “ (Farrar). Augustine thought that the meaning of the Latin paulus (little) would incline Saul to adopt, “but as a proper name the word rather suggested the glories of the Aemilian family, and even to us recalls the name of another Paulus, who was ‹lavish of his noble life‘” (Page). Among the Jews the name Saul was naturally used up to this point, but from now on Luke employs Paul save when there is a reference to his previous life (Acts 22:7; Acts 26:14). His real career is work among the Gentiles and Paul is the name used by them. There is a striking similarity in sound between the Hebrew Saul and the Roman Paul. Paul was proud of his tribe of Benjamin and so of King Saul (Philemon 3:5). [source]
Filled with the Holy Spirit [πιμπλημι] First aorist (ingressive) passive participle of ατενισας pimplēmi with the genitive case. A special influx of power to meet this emergency. Here was a cultured heathen, typical of the best in Roman life, who called forth all the powers of Paul plus the special help of the Holy Spirit to expose the wickedness of Elymas Barjesus. If one wonders why the Holy Spirit filled Paul for this emergency rather than Barnabas, when Barnabas was named first in Acts 13:2, he can recall the sovereignty of the Holy Spirit in his choice of agents (1 Corinthians 12:4-11) and also the special call of Paul by Christ (Acts 9:15; Acts 26:17.). Fastened his eyes (atenisas). As already in Luke 4:20; Luke 22:56; Acts 3:4,Acts 3:12; Acts 6:15; Acts 10:4. [source]
Saul - Paul [] The first occurrence of the name of Paul in the Acts. Hereafter he is constantly so called, except when there is a reference to the earlier period of his life. Various explanations are given of the change of name. The most satisfactory seems to be that it was customary for Hellenistic Jews to have two names, the one Hebrew and the other Greek or Latin. Thus John was also called Marcus; Symeon, Niger; Barsabas, Justus. As Paul now comes prominently forward as the apostle to the Gentiles, Luke now retains his Gentile name, as he did his Jewish name during his ministry among the Jews. The connection of the name Paul with that of the deputy seems to me purely accidental. It was most unlike Paul to assume the name of another man, converted by his instrumentality, out of respect to him or as a memorial of his conversion. Farrar justly observes that there would have been in this “an element of vulgarity impossible to St. Paul.” [source]
Acts 15:25Barnabas and Paul [] Here, as in Acts 15:12, Barnabas is named first, contrary to the practice of Luke since Acts 13:9. Barnabas was the elder and better known, and in the church at Jerusalem his name would naturally precede Paul's. The use of the Greek salutation, and this order of the names, are two undesigned coincidences going to attest the genuineness of this first document preserved to us from the Acts of the primitive church. [source]
Acts 14:9Heard [ηκουεν] Imperfect active, was listening to Paul speaking Either at the gate or in the market place (Acts 17:17) Paul was preaching to such as would listen or could understand his Greek (Koiné). Ramsay (St. Paul the Traveller, pp. 114, 116) thinks that the cripple was a proselyte. At any rate he may have heard of the miracles wrought at Iconium (Acts 14:3) and Paul may have spoken of the work of healing wrought by Jesus. This man was “no mendicant pretender,” for his history was known from his birth. Fastening his eyes upon him (ατενισας αυτωι atenisas autōi). Just as in Acts 13:9 of Paul and Acts 1:10 which see. Paul saw a new hope in the man‘s eyes and face. He had faith Present active indicative retained in indirect discourse. To be made whole (του σωτηναι tou sōthēnai). Genitive of articular first aorist passive infinitive (purpose and result combined) of σωζω sōzō to make sound and also to save. Here clearly to make whole or well as in Luke 7:50 (cf. Acts 3:16; Acts 4:10). [source]
Acts 14:9Fastening his eyes upon him [ατενισας αυτωι] Just as in Acts 13:9 of Paul and Acts 1:10 which see. Paul saw a new hope in the man‘s eyes and face. [source]
Acts 23:1Looking steadfastly [ατενισας] See note on this word Acts 1:10; note on Acts 3:12; Acts 6:15; Acts 7:55; Acts 13:9. Paul may have had weak eyes, but probably the earnest gaze was to see if he recognized any faces that were in the body that tried Stephen and to which he apparently once belonged. [source]
Romans 1:1Paul [Παυλος] Roman name See note on Acts 13:9 for the origin of this name by the side of Saul. Servant (doulos). Bond-slave of Jesus Christ (or Christ Jesus as some MSS. give it and as is the rule in the later Epistles) for the first time in the Epistles in the opening sentence, though the phrase already in Galatians 1:10. Recurs in Philemon 1:1 and desmios (bondsman) in Philemon 1:1. Called to be an apostle An apostle by vocation (Denney) as in 1 Corinthians 1:1. In Galatians 1:1 δεσμιος klētos is not used, but the rest of the verse has the same idea. Separated (κλητος αποστολος aphōrismenos). Perfect passive participle of κλητος aphorizō for which verb see note on Galatians 1:15. Paul is a spiritual Pharisee (etymologically), separated not to the oral tradition, but to God‘s gospel, a chosen vessel (Acts 9:15). By man also (Acts 13:2). Many of Paul‘s characteristic words like απωρισμενος euaggelion have been already discussed in the previous Epistles that will call for little comment from now on. [source]
1 Timothy 4:14With the laying on of the hands [μετὰ ἐπιθέσεως τῶν χειρῶν] Μετὰ implies that the prophetic intimations were in some way repeated or emphasized in connection with the ceremony of ordination. We note the association of prophecy with ordination in the setting apart of Paul and Barnabas (Acts 13:9,Acts 13:3); so that the case of Timothy has an analogue in that of Paul himself. Ἑπίθεσις layingon, imposition, also Acts 8:18; 2 Timothy 1:6; Hebrews 6:2, in each case with of hands. “The custom,” says Lange, “is as old as the race.” The Biblical custom rests on the conception of the hand as the organ of mediation and transference. The priest laid his hand on the head of the bullock or goat (Leviticus 1:4) to show that the guilt of the people was transferred. The hand was laid on the head of a son, to indicate the transmission of the hereditary blessing (Genesis 48:14); upon one appointed to a position of authority, as Joshua (Numbers 27:18-23); upon the sick or dead in token of miraculous power to heal or to restore to life (2 Kings 4:34). So Christ (Mark 6:5; Luke 4:40). In the primitive Christian church the laying on of hands signified the imparting of the Holy Spirit to the newly-baptized (Acts 8:17; Acts 19:6; comp. Hebrews 6:2). Hands were laid upon the seven (Acts 6:6). But the form of consecration in ordination varied. No one mode has been universal in the church, and no authoritative written formula exists. In the Alexandrian and Abyssinian churches it was by breathing: in the Eastern church generally, by lifting up the hands in benediction: in the Armenian church, by touching the dead hand of the predecessor: in the early Celtic church, by the transmission of relics or pastoral staff: in the Latin church, by touching the head. [source]
What do the individual words in Acts 13:9 mean?
Saulthen-also [called]Paulhaving been filled[the] SpiritHolyhaving looked intentlyuponhim
Parse: Noun, Nominative Masculine Singular
Root: Παῦλος
Sense: Paul was the most famous of the apostles and wrote a good part of the NT, the 4 Pauline epistles.
Greek Commentary for Acts 13:9
By this remarkably brief phrase Luke presents this epoch in the life of Saul Paul. The “also” Jerome held that the name of Sergius Paulus was adopted by Saul because of his conversion at this time, but this is a wholly unlikely explanation, “an element of vulgarity impossible to St. Paul “ (Farrar). Augustine thought that the meaning of the Latin paulus (little) would incline Saul to adopt, “but as a proper name the word rather suggested the glories of the Aemilian family, and even to us recalls the name of another Paulus, who was ‹lavish of his noble life‘” (Page). Among the Jews the name Saul was naturally used up to this point, but from now on Luke employs Paul save when there is a reference to his previous life (Acts 22:7; Acts 26:14). His real career is work among the Gentiles and Paul is the name used by them. There is a striking similarity in sound between the Hebrew Saul and the Roman Paul. Paul was proud of his tribe of Benjamin and so of King Saul (Philemon 3:5). [source]
First aorist (ingressive) passive participle of ατενισας pimplēmi with the genitive case. A special influx of power to meet this emergency. Here was a cultured heathen, typical of the best in Roman life, who called forth all the powers of Paul plus the special help of the Holy Spirit to expose the wickedness of Elymas Barjesus. If one wonders why the Holy Spirit filled Paul for this emergency rather than Barnabas, when Barnabas was named first in Acts 13:2, he can recall the sovereignty of the Holy Spirit in his choice of agents (1 Corinthians 12:4-11) and also the special call of Paul by Christ (Acts 9:15; Acts 26:17.). Fastened his eyes (atenisas). As already in Luke 4:20; Luke 22:56; Acts 3:4, Acts 3:12; Acts 6:15; Acts 10:4. [source]
As already in Luke 4:20; Luke 22:56; Acts 3:4, Acts 3:12; Acts 6:15; Acts 10:4. [source]
The first occurrence of the name of Paul in the Acts. Hereafter he is constantly so called, except when there is a reference to the earlier period of his life. Various explanations are given of the change of name. The most satisfactory seems to be that it was customary for Hellenistic Jews to have two names, the one Hebrew and the other Greek or Latin. Thus John was also called Marcus; Symeon, Niger; Barsabas, Justus. As Paul now comes prominently forward as the apostle to the Gentiles, Luke now retains his Gentile name, as he did his Jewish name during his ministry among the Jews. The connection of the name Paul with that of the deputy seems to me purely accidental. It was most unlike Paul to assume the name of another man, converted by his instrumentality, out of respect to him or as a memorial of his conversion. Farrar justly observes that there would have been in this “an element of vulgarity impossible to St. Paul.” [source]
See on Luke 4:20. [source]
Reverse Greek Commentary Search for Acts 13:9
Here, as in Acts 15:12, Barnabas is named first, contrary to the practice of Luke since Acts 13:9. Barnabas was the elder and better known, and in the church at Jerusalem his name would naturally precede Paul's. The use of the Greek salutation, and this order of the names, are two undesigned coincidences going to attest the genuineness of this first document preserved to us from the Acts of the primitive church. [source]
Imperfect active, was listening to Paul speaking Either at the gate or in the market place (Acts 17:17) Paul was preaching to such as would listen or could understand his Greek (Koiné). Ramsay (St. Paul the Traveller, pp. 114, 116) thinks that the cripple was a proselyte. At any rate he may have heard of the miracles wrought at Iconium (Acts 14:3) and Paul may have spoken of the work of healing wrought by Jesus. This man was “no mendicant pretender,” for his history was known from his birth. Fastening his eyes upon him (ατενισας αυτωι atenisas autōi). Just as in Acts 13:9 of Paul and Acts 1:10 which see. Paul saw a new hope in the man‘s eyes and face. He had faith Present active indicative retained in indirect discourse. To be made whole (του σωτηναι tou sōthēnai). Genitive of articular first aorist passive infinitive (purpose and result combined) of σωζω sōzō to make sound and also to save. Here clearly to make whole or well as in Luke 7:50 (cf. Acts 3:16; Acts 4:10). [source]
Just as in Acts 13:9 of Paul and Acts 1:10 which see. Paul saw a new hope in the man‘s eyes and face. [source]
See note on this word Acts 1:10; note on Acts 3:12; Acts 6:15; Acts 7:55; Acts 13:9. Paul may have had weak eyes, but probably the earnest gaze was to see if he recognized any faces that were in the body that tried Stephen and to which he apparently once belonged. [source]
Roman name See note on Acts 13:9 for the origin of this name by the side of Saul. Servant (doulos). Bond-slave of Jesus Christ (or Christ Jesus as some MSS. give it and as is the rule in the later Epistles) for the first time in the Epistles in the opening sentence, though the phrase already in Galatians 1:10. Recurs in Philemon 1:1 and desmios (bondsman) in Philemon 1:1. Called to be an apostle An apostle by vocation (Denney) as in 1 Corinthians 1:1. In Galatians 1:1 δεσμιος klētos is not used, but the rest of the verse has the same idea. Separated (κλητος αποστολος aphōrismenos). Perfect passive participle of κλητος aphorizō for which verb see note on Galatians 1:15. Paul is a spiritual Pharisee (etymologically), separated not to the oral tradition, but to God‘s gospel, a chosen vessel (Acts 9:15). By man also (Acts 13:2). Many of Paul‘s characteristic words like απωρισμενος euaggelion have been already discussed in the previous Epistles that will call for little comment from now on. [source]
Μετὰ implies that the prophetic intimations were in some way repeated or emphasized in connection with the ceremony of ordination. We note the association of prophecy with ordination in the setting apart of Paul and Barnabas (Acts 13:9, Acts 13:3); so that the case of Timothy has an analogue in that of Paul himself. Ἑπίθεσις layingon, imposition, also Acts 8:18; 2 Timothy 1:6; Hebrews 6:2, in each case with of hands. “The custom,” says Lange, “is as old as the race.” The Biblical custom rests on the conception of the hand as the organ of mediation and transference. The priest laid his hand on the head of the bullock or goat (Leviticus 1:4) to show that the guilt of the people was transferred. The hand was laid on the head of a son, to indicate the transmission of the hereditary blessing (Genesis 48:14); upon one appointed to a position of authority, as Joshua (Numbers 27:18-23); upon the sick or dead in token of miraculous power to heal or to restore to life (2 Kings 4:34). So Christ (Mark 6:5; Luke 4:40). In the primitive Christian church the laying on of hands signified the imparting of the Holy Spirit to the newly-baptized (Acts 8:17; Acts 19:6; comp. Hebrews 6:2). Hands were laid upon the seven (Acts 6:6). But the form of consecration in ordination varied. No one mode has been universal in the church, and no authoritative written formula exists. In the Alexandrian and Abyssinian churches it was by breathing: in the Eastern church generally, by lifting up the hands in benediction: in the Armenian church, by touching the dead hand of the predecessor: in the early Celtic church, by the transmission of relics or pastoral staff: in the Latin church, by touching the head. [source]