Acts 13:42

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.

I. There were some of the Jews that were so incensed against the preaching of the gospel, not to the Gentiles, but to themselves, that they would not bear to hear it, but went out of the synagogue while Paul was preaching (Act 13:42), in contempt of him and his doctrine, and to the disturbance of the congregation. It is probable they whispered among themselves, exciting one another to it, and did it by consent. Now this bespoke, 1. An open infidelity, as plain a profession of unbelief as coming to hear the gospel is of faith. They thus publicly avowed their contempt of Christ and of his doctrine and law, were not ashamed, neither could they blush; and they thus endeavoured to beget prejudices in the minds of others against the gospel; they went out to draw others to follow their pernicious ways. 2. An obstinate infidelity. They went out of the synagogue, not only to show that they did not believe the gospel, but because they were resolved they would not, and therefore got out of the hearing of those things that had a tendency to convince them. They stopped their ears like the deaf adder. Justly therefore was the gospel taken from them, when they first took themselves from it, and turned themselves out of the church before they were turned out of it. For it is certainly true that God never leaves any till they first leave him.

II. The Gentiles were as willing to hear the gospel as those rude and ill-conditioned Jews were to get out of the hearing of it: They besought that these words, or words to this effect, might be preached to them the next sabbath; in the week between, so some take it; on the second and fifth days of the week, which in some synagogues were their lecture days. But it appears (Act 13:44) that it was the next sabbath day that they came together. They begged, 1. That the same offer might be made to them that was made to the Jews. Paul in this sermon had brought the word of salvation to the Jews and proselytes, but had taken no notice of the Gentiles; and therefore they begged that forgiveness of sins through Christ might be preached to them, as it was to the Jews. The Jews' leavings, nay, loathings, were their longings. This justifies Paul in his preaching to them, that he was invited to it, as Peter was sent for to Cornelius. Who could refuse to break the bread of life to those who begged so hard for it, and to give that to the poor at the door which the children at the table threw under their feet? 2. That the same instructions might be given to them. They had heard the doctrine of Christ, but did not understand it at the first hearing, nor could they remember all that they had heard, and therefore they begged it might be preached to them again. Note, It is good to have the word of Christ repeated to us. What we have heard we should desire to hear again, that it may take deep root in us, and the nail that is driven may be clenched and be as a nail in a sure place. To hear the same things should not be grievous, because it is safe, Phi 3:1. It aggravates the bad disposition of the Jews that the Gentiles desired to hear that often which they were not willing to hear once; and commends the good disposition of the Gentiles that they did not follow the bad example which the Jews set them.

III. There were some, nay, there were many, both of Jews and proselytes, that were wrought upon by the preaching of the gospel. Those who aggravated the matter of the Jews' rejection by the preaching of the gospel, cried out, as is usual in such cases, "They have cast away, and cast off, all the people of God." "Nay," says Paul, "it is not so; for abundance of the Jews have embraced Christ, and are taken in;" himself for one, Rom 11:1, Rom 11:5. So it was here: Many of the Jews and religious proselytes followed Paul and Barnabas, and received further instructions and encouragement from them. 1. They submitted to the grace of God, and were admitted to the benefit and comfort of it, which is implied in their being exhorted to continue in it. They followed Paul and Barnabas; they became their disciples, or rather the disciples of Christ, whose agents they were. Those that join themselves to Christ will join themselves to his ministers, and follow them. And Paul and Barnabas, though they were sent to the Gentiles, yet bade those of the Jews welcome that were willing to come under their instructions, such hearty well-wishers were they to all the Jews and their friends, if they pleased. 2. They were exhorted and encouraged to persevere herein: Paul and Barnabas, speaking to them with all the freedom and friendship imaginable, persuaded them to continue in the grace of God, to hold fast that which they had received, to continue in their belief of the gospel of grace, their dependence upon the Spirit of grace, and their attendance upon the means of grace. And the grace of God shall not be wanting to those who thus continue in it.

IV. There was a cheerful attendance upon the preaching of the gospel the next sabbath day (Act 13:44): Almost the whole city (the generality of whom were Gentiles) came together to hear the word of God. 1. It is probable that Paul and Barnabas were not idle in the week-days, but took all opportunities in the week between (as some think the Gentiles desired) to bring them acquainted with Christ, and to raise their expectations from him. They did a great deal of service to the gospel in private discourse and conversation, as well as in their public sermons. Wisdom cried in the chief places of concourse, and the opening of the gates, as well as in the synagogues, Pro 1:20, Pro 1:21. 2. This brought a vast concourse of people to the synagogue on the sabbath day. Some came out of curiosity, the thing being new; others longing to see what the Jews would do upon the second tender of the gospel to them; and many who had heard something of the word of God came to hear more, and to hear it, not as the word of men but as the word of God, by which we must be ruled and judged. Now this justified Paul in preaching to the Gentiles, that he met with the most encouraging auditors among them. There the fields were white to the harvest, and therefore why should he not there put in his sickle?

V. The Jews were enraged at this; and not only would not receive the gospel themselves, but were filled with indignation at those that crowded after it (Act 13:45): When the Jews saw the multitudes, and considered what an encouragement it was to Paul to go on in his work when he saw the people thus flying like doves to their windows, and what probability there was that among these multitudes some would be, without doubt, wrought upon, and probably the greater part, to embrace Christ - this filled them with envy. 1. They grudged the interest the apostles had in the people, were vexed to see the synagogue so full when they were going to preach. This was the same spirit that worked in the Pharisees towards Christ; they were cut to the heart when they saw the whole world go after him. When the kingdom of heaven was opened they not only would not go in themselves, but were angry with those that did. 2. They opposed the doctrine the apostles preached: They spoke against those things that were spoken by Paul, cavilled at them, started objections against them, finding some fault or other with every thing he said, contradicting and blaspheming; antelegon antilegontes - contradicting, they contradicted. They did it with the utmost spite and rage imaginable: they persisted in their contradiction, and nothing would silence them, they contradicted for contradiction-sake, and denied that which was most evident; and, when they could find no colour of objection, they broke out into ill language against Christ and his gospel, blaspheming him and it. From the language of the carnal man that receives not the things of the Spirit of God, and therefore contradicts them, they proceed to the language of incarnate devils, and blaspheme them. Commonly those who begin with contradicting end with blaspheming.

VI. The apostles hereupon solemnly and openly declare themselves discharged from their obligations to the Jews, and at liberty to bring the word of salvation to the Gentiles, even by the tacit consent of the Jews themselves. Never let the Jew lay the fault of the carrying of the kingdom of God to the Gentiles upon the apostles, for that complaint of theirs is for ever silenced by their own act and deed, for what they did here is for ever a bar to it. "Tender and refusal (we say) are good payment in law." The Jews had the tender of the gospel, and did refuse it, and therefore ought not to say any thing against the Gentiles having it. In declaring this, it is said (Act 13:46), Paul and Barnabas waxed bold, more bold than they had been while they were shy of looking favourably upon the Gentiles, for fear of giving offence to the Jews, and laying a stumbling-block in their way. Note, There is a time for the preachers of the gospel to show as much of the boldness of the lion as of the wisdom of the serpent and the harmlessness of the dove. When the adversaries of Christ's cause begin to be daring, it is not for its advocates to be timid. While there is any hope of working upon those that oppose themselves they must be instructed with meekness (Ti2 2:25); but, when that method has long been tried in vain, we must wax bold, and tell them what will be the issue of their opposition. The impudence of the enemies of the gospel, instead of frightening, should rather embolden its friends; for they are sure that they have a good cause, and they know in whom they have trusted to bear them out. Now Paul and Barnabas, having made the Jews a fair offer of gospel grace, here give them fair notice of their bringing it to the Gentiles, if by any means (as Paul says Rom 11:14) they might provoke them to emulation. 1. They own that the Jews were entitled to the first offer: "It was necessary that the word of God should first have been spoken to you, to whom the promise was made, to you of the lost sheep of the house of Israel, to whom Christ reckoned himself first sent." And his charge to the preachers of his gospel to begin at Jerusalem (Luk 24:47) was a tacit direction to all that went into other countries to begin with the Jews, to whom pertained the giving of the law, and therefore the preaching of the gospel. Let the children first be served, Mar 7:27. 2. They charge them with the refusal of it: "You put it from you; you will not accept of it; nay, you will not so much as bear the offer of it, but take it as an affront to you." If men put the gospel from them, God justly takes it from them; why should manna be given to those that loathe it and call it light bread, or the privileges of the gospel forced on those that put them away, and say, We have no part in David? Herein they judge themselves unworthy of everlasting life. In one sense we must all judge ourselves unworthy of everlasting life, for there is nothing in us, nor done by us, by which we can pretend to merit it, and we must be made sensible of this; but here the meaning is, "You discover, or make it to appear, that you are not meet for eternal life; you throw away all your claims and give up your pretensions to it; since you will not take it from his hands, into whose hand the Father has given it, krinete, you do, in effect, pass this judgment upon yourselves, and out of your own mouth you shall be judged; you will not have it by Christ, by whom alone it is to be had, and so shall your doom be, you shall not have it at all." 3. Upon this they ground their preaching the gospel to the uncircumcised: "Since you will not accept eternal life as it is offered, our way is plain, Lo, we turn to the Gentiles. If one will not, another will. If those that were first invited to the wedding-feast will not come, we must invite out of the highways and hedges those that will, for the wedding must be furnished with guests. If he that is next of kin will not do the kinsman's part, he must not complain that another will," Rut 4:4. 4. They justify themselves in this by a divine warrant (Act 13:47): "For so hath the Lord commanded us; the Lord Jesus gave us directions to witness to him in Jerusalem and Judea first, and after that to the utmost part of the earth, to preach the gospel to every creature, to disciple all nations." This is according to what was foretold in the Old Testament. When the Messiah, in the prospect of the Jews' infidelity, was ready to say, I have laboured in vain, he was told, to his satisfaction, that though Israel were not gathered, yet he should be glorious, that his blood should not be shed in vain, nor his purchase made in vain, nor his doctrine preached in vain, nor his Spirit sent in vain - "For I have set thee, not only raised thee up, but established thee, to be a light of the Gentiles, not only a shining light for a time, but a standing light, set thee for a light, that thou shouldst be for salvation unto the ends of the earth." Note, (1.) Christ is not only the Saviour, but the salvation, is himself our righteousness, and life, and strength. (2.) Wherever Christ is designed to be salvation, he is set up to be a light; he enlightens the understanding, and so saves the soul. (3.) He is, and is to be, light and salvation to the Gentiles, to the ends of the earth. Those of every nation shall be welcome to him, some of every nation have heard of him (Rom 10:18), and all nations shall at length become his kingdom. This prophecy has had its accomplishment in part in the setting up of the kingdom of Christ in this island of ours, which lies, as it were, in the ends of the earth, a corner of the world, and shall be accomplished more and more when the time comes for the bringing in of the fulness of the Gentiles.

VII. The Gentiles cheerfully embraced that which the Jews scornfully rejected, Act 13:48, Act 13:49. Never was land lost for want of heirs; through the fall of the Jews, salvation is come to the Gentiles: the casting off of them was the reconciling of the world, and the diminishing of them the riches of the Gentiles; so the apostle shows at large, Rom 11:11, Rom 11:12, Rom 11:15. The Jews, the natural branches, were broken off, and the Gentiles, that were branches of the wild olive, were thereupon grafted in, Rom 11:17, Rom 11:19. Now here we are told how the Gentiles welcomed this happy turn in their favour.

1. They took the comfort of it: When they heard this they were glad. It was good news to them that they might have admission into covenant and communion with God by a clearer, nearer, and better way than submitting to the ceremonial law, and being proselyted to the Jewish religion - that the partition-wall was taken down and they were as welcome to the benefits of the Messiah's kingdom as the Jews themselves, and might share in their promise, without coming under their yoke. This was indeed glad tidings of great joy to all people. Note, Our being put into a possibility of salvation, and a capacity for it, ought to be the matter of our rejoicing; when the Gentiles did but hear that the offers of grace should be made them, the word of grace preached to them, and the means of grace afforded them, they were glad. "Now there is some hope for us." Many grieve under doubts whether they have an interest in Christ or no, when they should be rejoicing that they have an interest in him; the golden sceptre is held out to them, and they are invited to come and touch the top of it.

2. They gave God the praise of it: They glorified the word of the Lord; that is, Christ (so some), the essential Word; they entertained a profound veneration for him, and expressed the high thoughts they had of him. Or, rather, the gospel; the more they knew of it, the more they admired it. Oh! what a light, what a power, what a treasure, does this gospel bring along with it! How excellent are its truths, its precepts, its promises! How far transcending all other institutions! How plainly divine and heavenly is its origin! Thus they glorified the word of the Lord, and it is this which he has himself magnified above all his name (Psa 138:2), and will magnify and make honourable, Isa 42:21. They glorified the word of the Lord, (1.) Because now the knowledge of it was diffused and not confined to the Jews only. Note, It is the glory of the word of the Lord that the further it spreads the brighter it shines, which shows it to be not like the light of the candle, but like that of the sun when he goes forth in his strength. (2.) Because now the knowledge of it was brought to them. Note, Those speak best of the honour of the word of the Lord that speak experimentally, that have themselves been subdued by its power, and comforted by its sweetness.

3. Many of them became, not only professors of the Christian faith, but sincerely obedient to the faith: As many as were ordained to eternal life believed. God by his Spirit wrought true faith in those for whom he had in his councils from everlasting designed a happiness to everlasting. (1.) Those believed to whom God gave grace to believe, whom by a secret and mighty operation he brought into subjection to the gospel of Christ, and made willing in the day of his power. Those came to Christ whom the Father drew, and to whom the Spirit made the gospel call effectual. It is called the faith of the operation of God (Col 2:12), and is said to be wrought by the same power that raised up Christ, Eph 1:19, Eph 1:20. (2.) God gave this grace to believe to all those among them who were ordained to eternal life (for whom he had predestinated, them he also called, Rom 8:30); or, as many as were disposed to eternal life, as many as had a concern about their eternal state, and aimed to make sure of eternal life, believed in Christ, in whom God hath treasured up that life (Jo1 5:11), and who is the only way to it; and it was the grace of God that wrought it in them. Thus all those captives, and those only, took the benefit of Cyrus's proclamation, whose spirit God had raised up to build the house of the Lord which is in Jerusalem, Ezr 1:5. Those will be brought to believe in Christ that by his grace are well disposed to eternal life, and make this their aim.

4. When they believed they did what they could to spread the knowledge of Christ and his gospel among their neighbours (Act 13:49): And the word of the Lord was published throughout all the region. When it was received with so much satisfaction in the chief city, it soon spread into all parts of the country. Those new converts were themselves ready to communicate to others that which they were so full of themselves. The Lord gave the word, and then great was the company of those that published it, Psa 68:11. Those that have become acquainted with Christ themselves will do what they can to bring others acquainted with him. Those in great and rich cities that have received the gospel should not think to engross it, as if, like learning and philosophy, it were only to be the entertainment of the more polite and elevated part of mankind, but should do what they can to get it published in the country among the ordinary sort of people, the poor and unlearned, who have souls to be saved as well as they.

VIII. Paul and Barnabas, having sown the seeds of a Christian church there, quitted the place, and went to do the like else-where. We read not any thing of their working miracles here, to confirm their doctrine, and to convince people of the truth of it; for, though God then did ordinarily make use of that method of conviction, yet he could, when he pleased, do his work without it; and begetting faith by the immediate influence of his Spirit was itself the greatest miracle to those in whom it was wrought. Yet, it is probable that they did work miracles, for we find they did in the next place they came to, Act 14:3. Now here we are told,

1. How the unbelieving Jews expelled the apostles out of that country. They first turned their back upon them, and then lifted up the heel against them (Act 13:50): They raised persecution against Paul and Barnabas, excited the mob to persecute them in their way by insulting their persons as they went along the streets; excited the magistrates to persecute them in their way, by imprisoning and punishing them. When they could not resist the wisdom and spirit wherewith they spoke, they had recourse to these brutish methods, the last refuge of an obstinate infidelity. Satan and his agents are most exasperated against the preachers of the gospel when they see them go on successfully, and therefore then will be sure to raise persecution against them. Thus it has been the common lot of the best men in the world to suffer ill for doing well, to be persecuted instead of being preferred for the good services they have done to mankind. Observe, (1.) What method the Jews took to give them trouble: They stirred up the devout and honourable women against them. They could not make any considerable interest themselves, but they applied to some ladies of quality in the city, that were well affected to the Jewish religion, and were proselytes of the gate, therefore called devout women. These, according to the genius of their sex, were zealous in their way, and bigoted; and it was easy, by false stories and misrepresentations, to incense them against the gospel of Christ, as if it had been destructive of all religion, of which really it is perfective. It is good to see honourable women devout, and well affected to religious worship: The less they have to do in the world, the more they should do for their souls, and the more time they should spend in communion with God; but it is sad when, under colour of devotion to God, they conceive an enmity to Christ, as those here mentioned. What! women persecutors! Can they forget the tenderness and compassion of their sex? What! honourable women! Can they thus stain their honour, and disgrace themselves, and do so mean a thing? But, which is strangest of all, devout women! Will they kill Christ's servants, and think therein they do God service? Let those therefore that have zeal see that it be according to knowledge. By these devout and honourable women they stirred up likewise the chief men of the city, the magistrates and the rulers, who had power in their hands and set them against the apostles, and they had so little consideration as to suffer themselves to be made the tools of this ill-natured party, who would neither go into the kingdom of heaven themselves nor suffer those who were entering to go in. (2.) How far they carried it, so far that they expelled them out of their coasts; they banished them, ordered them to be carried, as we say, from constable to constable, till they were forced out of their jurisdiction; so that it was not by fear, but downright violence, that they were driven out. This was one method which the overruling providence of God took to keep the first planters of the church from staying too long at a place; as Mat 10:23, When they persecute you in one city flee to another, that thus you may the sooner go over the cities of Israel. This was likewise a method God took to make those that were well disposed the more warmly affected towards the apostles; for it is natural to us to pity those that are persecuted, to think the better of those that suffer when we know they suffer unjustly, and to be the more ready to help them. The expelling of the apostles out of their coasts made people inquisitive what evil they had done, and perhaps raised them more friends than conniving at them in their coasts would have done.

2. How the apostles abandoned and rejected the unbelieving Jews (Act 13:51): They shook off the dust of their feet against them. When they went out of the city they used this ceremony in the sight of those that sat in the gate; or, when they went out of the borders of their country, in the sight of those that were sent to see the country rid of them. Hereby, (1.) They declared that they would have no more to do with them, would take nothing that was theirs; for they sought not theirs, but them. Dust they are, and let them keep their dust to themselves, it shall not cleave to them. (2.) They expressed their detestation of their infidelity, and that, though they were Jews by birth, yet, having rejected the gospel of Christ, they were in their eyes no better than heathen and profane. As Jews and Gentiles, if they believe, are equally acceptable to God and good men; so, if they do not, they are equally abominable. (3.) Thus they set them at defiance, and expressed their contempt of them and their malice, which they looked upon as impotent. It was as much as to say, "Do your worst, we do not fear you; we know whom we serve and whom we have trusted." (4.) Thus they left a testimony behind them that they had had a fair offer made them of the grace of the gospel, which shall be proved against them in the day of judgment. This dust will prove that the preachers of the gospel had been among them, but were expelled by them. Thus Christ had ordered them to do, and for this reason, Mat 10:14; Luk 9:5. When they left them, they came to Iconium, not so much for safety, as for work.

3. What frame they left the new converts in at Antioch (Act 13:52): The disciples, when they saw with what courage and cheerfulness Paul and Barnabas not only bore the indignities that were done them, but went on with their work notwithstanding, they were in like manner inspirited. (1.) They were very cheerful. One would have expected that when Paul and Barnabas were expelled out of their coasts, and perhaps forbidden to return upon pain of death, the disciples would have been full of grief and full of fear, looking for no other than that, if the planters of Christianity go, the plantation would soon come to nothing; or that it would be their turn next to be banished the country, and to them it would be more grievous, for it was their own. But no; they were filled with joy in Christ, had such a satisfactory assurance of Christ's carrying on and perfecting his own work in them and among them, and that either he would screen them from trouble or bear them up under it, that all their fears were swallowed up in their believing joys. (2.) They were courageous, wonderfully animated with a holy resolution to cleave to Christ, whatever difficulties they met with. This seems especially to be meant by their being filled with the Holy Ghost, for the same expression is used of Peter's boldness (Act 4:8), and Stephen's (Act 7:55), and Paul's, Act 13:9. The more we relish the comforts and encouragements we meet with in the power of godliness, and the fuller our hearts are of them, the better prepared we are to face the difficulties we meet with in the profession of godliness.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Act_13:42-52

And when the Jews were gone out of the synagogue, the Gentiles besought that these words.

Growth of apostolic power

1. There are always unexpected hearers arising to give encouragement to the preacher. Strangers are there, who spring up, and say, This is the gate of heaven. The Gentiles hailed the Word as strangers might hail tidings of home. We know some things not by direct intellectual instruction, but by subtle and inexpressible sympathy. We feel that certain words are true. We may not know music technically, but surely the dullest man knows when the right tune is being sung. The Gentiles heard a strange speech that day, yet they knew it. The Lamb was slain before the universe was built. The gospel comes to a measure of preparation. Somehow in the most savage breast there rises up an answering voice, saying, This is what I have been waiting for.

2. But preachers have to find out their hearers. Paul and Barnabas were no doubt amazed at the desire of the Gentiles. The invitation would have come naturally from the Jews. It would be a pleasant thing if our neighbours would invite us to this or that renewal of service, but they go away and leave us. But we are not alone; for God, who is able to raise up out of the stones children unto Abraham, raises up strange hearers, unknown hearts, and from them comes the cry which we cannot refuse to answer.

3. We think we have expressed the very last formula of science when we say the same causes produce the same effects; in all moral questions the axiom is not only doubtful but untrue. The Jews were filled with envy, the Gentiles were filled with joy. How do you account for that? It was the same Sabbath, preacher, doctrine, congregation. There the same cause did not produce the same effect. You are not dealing with cause and effect only in a case of this kind; you are dealing with the middle quantity, human nature. Like goes to like. The same preacher cannot minister to all people. A man may dislike this ministry or that solely because he may not understand it or be in sympathy with it, but to another man it is the very breath of heaven. Thanks be unto God, every true Paul has at least some few Gentiles who understand and love Him.

4. Now, when the congregation was broken up (Act_13:43). Was it then all over? Congregations should never break up in the sense of terminating spiritual ministry. There were after meetings. Beza says that herein is a justification for mid-week meetings and lectures. Now when the congregation was broken up, the people dispersed, and referred no more to the matter. Does the text read so? It would read so if it had been written today. I never hear anyone make reference to the solemn engagements of the sanctuary after they are over. It is a decency observed, a ceremony passed through, a fact accomplished. In the olden time Christian service used to be the be-all and the end-all of the life of those who engaged in it. Here is life in the olden time (Act_13:44-45). That was life I a man could preach then! Sermons were thunderbolts! Religious services were not opportunities for sanctified slumber; they were calls, as with the blast of a thousand trumpets, to the standard and to the sword of the Lord.

5. In the forty-sixth verse the ministers become new men. Then Paul and Barnabas waxed bold. There is history in these words; it was a critical moment; it was one of two things--the Jews by their blasphemy prevailing, or the apostles of Christ saying, The day shall be ours. Some men are so easily put down. Paul and Barnabas were not made of such material; history is not made of such stuff! Somewhere, in symbol or in speech, you must find the heroic element in every true man. I know nothing of that marvellous love of Christ that never mentions His name; that never touches His memorial bread or wine; that never gives Him a cup of cold water. Be ours the Christianity that is heroic and self-sacrificing. Let the world know that we are followers of the Cross. When I read that Paul waxed bold, I am not surprised; but when I read that Barnabas waxed bold, I wonder if he would have done so if Paul had not been there. Barnabas! take care that your strong brother is always nigh at hand when you go out to do Christian work, for in his strength you may be strong.

6. As many as were ordained to eternal life believed. How many poor souls have stumbled there, as if a door had been shut in their faces, whereas there is no door but an open one to the heart of God! Never found what you call good theology upon bad grammar. Happily these words, the most learned men tell us, might be read, And so many as set themselves in order were saved; as many as took up this matter; as many as accepted the Word; as many as disposed themselves in soldierly order and array went on to victory and honour. There can be no more terrible blasphemy than for any man to think that God has a spite against him, and will not let him be saved. God would have all men to come unto Him and be saved.

7. Notice an extraordinary expression. In Act_13:46 the Jews were filled with envy; in Act_13:52 the disciples were filled with joy. It is always so with the gospel; it is a savour of life unto life, or of death unto death; it makes a man a worse man, or a better man. But My Spirit shall not always strive with man. The apostles said, It was necessary that the Word of God should first be spoken to you; but after that comes the withdrawal of the opportunity, the taking away of the light, the shutting of the hospitable door. This may be our last chance! He that being often reproved, hardeneth his neck, shall suddenly be destroyed, and that without remedy. (J. Parker, D. D.)

The results of Pauls first reported sermon

I. A general spirit of religious inquiry (Act_13:42). A sermon has done much when it has broken the monotony of thought, and excited the spirit of religious inquiry.

II. The conversion of many of the hearers (Act_13:43). The fact that Paul and Barnabas exhorted them to continue in the grace of God implies of course--

1. That they had received it. Had been converted.

2. That there was a danger of losing it.

III. A great excitement amongst all classes (Act_13:44). The words of Paul had struck into the heart of the population, and set the minds of all alive. During the previous week his sermon was the one subject of talk in all circles. All felt anxious to hear more; so that now, at the dawn of the Sabbath day, they gather in crowds to hear the wondrous truths again. The gospel breaks the stagnant atmosphere of the mind, and unchains the strong winds of thought.

IV. The stirring up of a bitter persecution (Act_13:45). When the Jews saw the crowds of Gentiles flocking to the apostles, and treated by them as on terms of equality with the chosen people, their envy was kindled, the fiendish flame raged in their bosoms, and they began to contradict and blaspheme. They dealt in calumny, reviled them as heretics and false teachers. True and powerful sermons will excite antagonism as well as win converts.

V. The increased power of the apostles in their work (Act_13:46). Like all true men, they grew greater in the presence of difficulties, and braver as perils thickened around them. Opposition never intimidates great natures in a good cause. On the contrary, it brings out their manhood in defiant attitudes. In the text we have three things--

1. The gospel offered by a Divine plan. It was necessary, etc. Why? Because Christ had commanded that the Jews should have the first offer. There were reasons for this. Their offer to the Jew first was--

(1) The strongest proof of the sincerity of their own faith. The Jew lived on the very scenes where the great facts of Christianity occurred. They were eyewitnesses of the whole.

(2) The strongest proof of the mercifulness of their system. The Jew was the greatest sinner; the Jews crucified the Lord of life and glory.

2. The gospel rejected by an unbelieving people. Judge yourselves unworthy! Is not this withering irony? The Jew thinks himself unworthy of eternal life! Proud spirits; they considered nothing too good in heaven or earth for them; they felt themselves worthy of heavens choicest gifts.

(1) Mans conduct is his true verdict upon himself. A man is not what he may think he is, or say he is, or what others may judge he is. His everyday life pronounces the true sentence upon himself.

(2) Mans sentence upon himself when he rejects the gospel is terribly awful. Unworthy of everlasting life. The man who rejects the gospel declares by the very act his thorough unfitness for eternal life. He dooms himself to eternal death.

3. The gospel promoted by earnest men. Lo, we turn to the Gentiles. We have no time to lose. Souls by millions around us want the salvation we are commissioned to offer. We have offered it to you. You have rejected it. Adieu, we hasten to other spheres. Two things are suggested here--

(1) A lamentable condition for a people. These unbelieving Jews are left--the apostles turn from them--the gospel is withdrawn. A greater calamity this than if the sun went down and left their heavens in sackcloth. Mercy will not always continue with a people. My Spirit shall not always strive with man.

(2) An obvious duty for a ministry. It was right for these gospel labourers to leave a rocky, sterile, and unproductive soil, and try elsewhere. Their field is the world. Ministers are justified and often bound to leave their sphere of labour. That ministry which is unsuccessful in one sphere is often prosperous in another. The apostles wrought wonders amongst the Gentiles.

4. The gospel designed for the world by the mercy of God. For so hath the Lord commanded us, saying, etc. They assured them fruit of Gods special kindness to them.

VI. A practical acceptation of the gospel by a large number of the Gentiles (Act_13:48-49). The idea is, that as many as were disposed unto eternal life--the gospel--believed in it; and this is evermore the case.

VII. The expulsion of the apostles from their coasts and their departure to Iconium (Act_13:50-52). Devout in the sense of being proselytes, honourable in the sense of social rank. The persecuting Jews used the influence of these women to banish the apostles. Women have often been used as tools in the hands of persecutors. The persecutors so far succeeded that the apostles withdrew. But they shook off the dust of their feet against them. The act does not mean indignation. No fires of revenge or resentment glowed in their bosoms. It was a dramatic act expressing abhorrence of their conduct in desecrating the most sacred of missions. (D. Thomas, D. D.)

Now when the congregation was broken up.--

The congregation and its dispersion

I. The congregation.

1. It is a wonderful thing when we reflect upon it. It differs from every other gathering. It is a mixed assemblage. Persons of all ages and of all ranks are here. Persons who meet nowhere else meet here. The house of mourning and the house of feasting alike contribute their quota to this one gathering. In this one place there is silence, except from certain authorised speakers, or at certain prescribed points. To the words of a man, one of themselves, all are bound to listen in respectful silence.

2. The inference which all must draw from such a scene is that there is a consciousness of a great want--the want of the knowledge of God, communion with God, directions from God. Men cannot do without a religion, and that religion must have its exercises. It could scarcely be accounted for, except on the supposition that there is a God, whom to reverence is mans first duty, whom to know is life. And this supposition condemns us. We do not (it may be) know God, and we do not reverence Him. What the congregation does, the individual does not.

3. We may well form a high estimate of this great institution. What is done here tells upon the life; yea, upon the eternal life. Carelessness of thought, the entrance of the world and the devil into the heart here, does involve consequences of which none can set the limit. When we come together, as St. Paul says, in one place, it must be either for the better or for the worse.

II. The breaking up of the congregation.

1. He who sees the gradual emptying of this holy place, and pictures to himself the various scenes to which the worshippers are returning, may well look after them anxiously, and wonder where and how the seed sown is to have its development, if at all. Whither will the All-seeing eye track its dispersion? Shall there be any deed of darkness done by one who is now hearing the Word of God? Shall there be around any hearth thoughts of unkindness or words of dispute and bitterness? Or shall there be any lying down to sleep unblessed by prayer? Surely, if the sight of a congregation has its solemnity, the sight of its dispersion is more solemn and more anxious still. Ye cannot be partakers of the Lords table and of the table of devils.

2. In this case, an apostle had been the preacher, his topic was a new gospel, and the impression made had been such that the audience wanted to hear the same sermon again. And yet even when Paul preached, even when One greater than Paul preached, some believed the things that were spoken, and some believed not. It is even so now. Those who were satisfied with the hearing went away; those who desired to live by it stayed behind. Is there nothing now to correspond with this distinction? Where amongst us are the religious proselytes who follow the ministers when the congregation is broken up; use, in other words, the opportunities afforded them for a more private and personal instruction, link together the Sunday services by a chain of holy effort and assiduous devotion in the week between, and thus set themselves with all earnestness to grow in knowledge and in grace?

3. Paul and Barnabas felt that an attentive congregation, though a great blessing, is an ambiguous sign. They knew the precariousness, as well as the importance, of the spiritual life, and never rested satisfied with one symptom or evidence of a strong impression. They spoke to these new disciples, and persuaded them to continue in the grace of God. It is a great thing to set out well; it is more to run well: it is more still to end well. (Dean Vaughan.)

And the next Sabbath day came almost the whole city together;…but when the Jews saw the multitudes they were filled with envy.--

Denominational envy

And are not religious bodies sometimes guilty of this sin? Has it no existence in the breasts of professing Christians of different denominations? Is there no envy in Dissenters towards the Church of England, or of the Church of England towards Dissenters? Of Baptists towards Paedo-baptists, Paedobaptists towards Baptists? Of Methodists towards Congregationalists, and Congregationalists towards Methodists? What meaneth that disposition to suspect and traduce each other, which is but too common amongst all the divisions of the Christian Church? If one denomination prospers, are not all the rest too apt to look on with envious eyes, because theirs is likely to be eclipsed or diminished? Are not all the little arts of detraction most busily employed, and a hundred tongues made voluble to arrest the progress and limit the prosperity of the rising sect? And how much of this spirit is often seen in the conducting of rising congregations of the same denomination! What ill-will is often cherished by the members of the declining cause towards those of the prosperous one, and only because they are prosperous! They can never hear of the success of their neighbour society, their sister Church, without feeling and appearing uneasy and displeased, as if an injury were done to them; they profess to be incredulous of the fact; they suggest that it is more in outward show than reality; they do not scruple to mention drawbacks in the talents or perhaps the inconsistencies of the minister; detraction, yea, even slander, is employed against some of the members of this prosperous society, as it is sneeringly called. Such even in Christian Churches, or rather in the minds of some of their members, are the operations of envy. (J. A. James.)

Envy at the success of the gospel

A witness--

I. Against the envious.

1. Their secret pride.

2. Their evil conscience.

3. Their internal unhappiness.

II. For the envied. There must be something in it.

1. A truth which cannot be denied.

2. A good against which we cannot contend.

3. A blessedness which cannot be mocked away. (K. Gerok.)

The opponents of the gospel injure only themselves

1. They disclose their evil hearts (Act_13:45).

2. They make themselves unworthy of eternal life (Act_13:46).

3. They disgrace themselves by the bad weapons they employ (Act_13:50).

4. They do not arrest the victorious course of truth (Act_13:48-52). (K. Gerok.)

Then Paul and Barnabas waxed bold, and said,…seeing ye put it from you, and Judge yourselves unworthy of everlasting life.--

Unworthy of eternal life

I. That clearly we all are, however exorbitant may be our estimate of our own excellencies. Finite merit can never entitle us to an infinite reward. If it were ordained that for each year lived in perfect virtue we were to have meted out to us one year more of heaven, he would be a rash man who would affirm that the reward was insufficient. But suppose that for each such year we were to have a thousand years in glory, who would dare to say that the reward was not far in advance of our deserts?

1. Try and form some idea of everlasting life, that you may be the better able to realise how little you can merit it.

(1) It stands contrasted with all forms of life in this transient world. We read of some who seem to have lived to an extraordinary age in primitive times. Yet each record ends with the words, And he died. Even Methuselah had to come to this at last. I have seen trees in England that possibly may have been growing in the time of Caesar, and there are trees in America that may have been young in the days of Moses, but even these have to die at last. Let your mind wander backwards until you reach the time when man first appeared, and back further through the long ages in which animal life assumed a thousand forms of wonder and beauty, while type after type appears only to pass away. Go back further still through those past ages whose history is written only in scarped cliff and quarried stone, until you reach the period inconceivably remote, when the earliest forms of life began to exist. Look back beyond that to the time when the world was desolate and lifeless, and back beyond that to the time when it was but a stormy aggregation of gases and vapours, and back beyond that to a time when the planet had no separate existence; and as you contemplate these vast geological periods, which have to be measured by millions of years, reflect that all these are but as a watch in the night as compared with everlasting life, and then tell me who can merit such a destiny as that.

(2) Try to present the wondrous vision of the future. Everlasting life! the glory of an age that has no period; a God-like life--a life in which existence itself must be an unmixed boon, because all that could interfere with its blessedness has passed away forever; and as you contemplate the wondrous object, pause and ask, What can I do that I should win for myself such a prize?

2. But now look at the other side. Although eternal life is so glorious, yet there is not a man in this congregation who can bring his own heart to be satisfied with the prospect of anything less. Promise to yourself, if you will, a thousand ages, or multiply that thousand by any number of figures, yet let it be understood that there is to come a term at last, sooner or later, and at once there is a bitter drop in your cup of pleasure.

3. But now place these two definite conclusions side by side--that we none of us can deserve eternal life, and that we cannot be satisfied with anything short of it. Bring these two facts together, and then you will find yourselves landed in one of two further conclusions--either that man is to be disappointed, and that human life is to be the victim of death, or else eternal life must become ours without our meriting it, that is to say, by deed of gift on the part of Him who alone has the power to impart it. Nothing can be more plain than the utterances of the New Testament upon this point (Joh_10:27-28; Rom_6:23; 1Jn_5:9-11).

4. But if God has given it, why is it that we do not possess it? The answer is, that a gift needs to be accepted as well as given. The gift has not been given to each sinner severally, but it has been treasured up in the Son for all. He that hath the Son hath life; and he that hath not the Son of God hath not life. Over and over again we are taught that our eternal life is dependent upon our faith in Christ as Gods provision for our need. Now it is obvious that this faith is not an exhibition of merit, but rather a confession of helplessness. Hence clearly it follows that this life is only to become ours by deed of gift. We may receive a gift by an act of simple faith, but something more than faith is required to earn it. If, for instance, the condition had been prayer, we might have felt entitled to some sort of favourable consideration because we had struggled so long and so patiently. Or if the condition had been fasting, etc., we should have felt that our penances had established some sort of claim upon Gods mercy. Or had the condition been almsgiving, should we not have felt as if we had paid a very considerable, if not a sufficient, price for this wondrous boon? But faith is at once the simplest and the least meritorious of conditions, and in ordaining this God has not only proved that eternal life is a gift, but that it is a gift that none need find it difficult to appropriate.

5. And this leads to the next point, that there is no excuse for us if we do not possess ourselves of eternal life. If we had to earn it we might well despair. But what have we to say for ourselves if we are so blind to our own interests as to refuse to accept everlasting life as a gift? Are you possessed of eternal life? You have no right to remain uncertain about this. It is not too much then to say that you may become possessed of this blessed gift today. Will you spurn such a splendid gift as this? And will you barter this for fleeting trifles, and thus judge yourselves unworthy of everlasting life?

II. But you say, How can we avoid judging ourselves unworthy of eternal life if, as you have yourself shown, this is our real condition? If We are unworthy of it, nothing is gained by our abstaining from judging ourselves to be so. This objection brings us to ask, In what sense were these Jews judging themselves unworthy? Obviously not in the sense in which we have used the words; had that been so, they would have been the more disposed to listen to the messengers who brought it as a gift. It is one thing to be absolutely unworthy of any particular benefit, and another to prove relatively unworthy of it when it is brought within our reach. If a benevolent man chooses to take a homeless street Arab and offer him the benefits of a comfortable home, it is clear that this fortunate boy is receiving treatment that he can lay no claim to; he is absolutely undeserving of it. If, however, his benefactor chooses to bestow all this kindness upon him, it is a deed of gift, and the unworthiness of the boy is no bar to his enjoying it. But suppose the silly boy does not know when he is well off, turns his back upon his benefactor, and prefers the gutter to the mansion--what do we say of him now? It is with quite a different meaning now that we affirm that he is unworthy of his benefactors goodness; and so absolutely we are all unworthy of everlasting life. But when God brings this unspeakable gift within our reach, we judge ourselves relatively unworthy when we treat the priceless treasure as though it were not a thing worth having. Now this is the great sin of man. Ye put it from you. All I that is how we pronounce sentence upon ourselves. Men put it from them--

1. When they are too busy with other concerns to pay any attention to this. The making of money, the improvement of our social position, the politics of the day, the claims of science or of art, these things are allowed to absorb the attention, while the great question, besides which all other things are mere trifles, How shall I inherit eternal life? remains unanswered and unconsidered.

2. When they endeavour to feel satisfied with a religion that does not impart this gift.

3. When they allow themselves to be blinded by prejudice, or held in bondage by the opinions of others. This was the way in which these Jews of Antioch put it from them. The first thing to be settled before we touch doctrines or party creeds is the question of life.

4. When they treat it with contempt, sneering at it as cant and hypocrisy, instead of examining carefully the nature of the spiritual phenomena occurring before their eyes.

5. By clinging to the sins and follies of which the apostle says so truly, The end of those things is death. We cannot sow the seeds of death and reap the harvest of life. (W. Hay Aitken, M. A.)

Lo, we turn to the Gentiles.--

The apostles turning to the Gentiles

I. The results of the apostles labours are set before us in their variety.

1. We see their success. At Antioch came almost the whole city together to hear the Word of God (Act_13:44). At Iconium a great multitude, both of the Jews and also of the Greeks believed (Act_13:1). The quality of this success was, most encouraging.

2. This success was the cause of opposition. The Jews at Antioch, jealous over the impression made by Paul, contradicted what he said, and even cursed the name of Jesus and all concerning Him (Act_13:45). Confront evil with the gospel, and you must expect an answer, as the sign that your challenge is satisfactory. A gospel which raised no opposition would be questionable.

3. Out of this opposition came failure. The apostles had to leave Antioch under the ban of the law with their work unfinished. Such is the mixed result of Christian work always. We know no place where the gospel has entered to convert every heart, where no opposition of any sort has arisen to check the peaceful conquest, where every soul has remained wholly true to the Lord Jesus Christ. No. The gospel wins its way by struggling with evil.

II. The causes of this variety of results are hinted at.

1. Man is shown to be responsible himself for his attitude toward the gospel. The Jews, to whom Paul preached first, rejected the gospel, and Paul told them that they had judged themselves unworthy of everlasting life (Act_13:46). The Gentiles of Antioch, on the contrary, by their deeds, by their gladness at receiving the gospel and their glorifying God for it (Act_13:48), showed that they were worthy of it in Pauls sense. So there is a curious paradox in the coming of the gospel to men: men think it comes before them to be tested as to its truth, whereas it comes to test them as to their character, whether they are worthy to receive it or not. The responsibility for the result therefore rests with them.

2. At the same time Paul points to the mysterious fact that God works in the choice of men. Man chooses; and God is choosing in mans choice. For God works in us to will and to do of His good pleasure. Therefore Paul says (Act_13:48) that as many as were ordained to eternal life believed. He shows us first the earthly stage, with the will of men directing events. Then he draws back the curtain and shows us God at work directing things His way, through the direction of men. But how shall we reconcile the two, the sovereignty of God with the freedom of the human will? They are irreconcilable to a finite mind.

III. The conduct of the apostles in view of these diverse results should be noticed.

1. As opposition arose in the form of contradiction, the apostles waxed bold (Act_13:46). They told the Jews of Antioch plainly that they were unworthy of everlasting life and showed it by their deeds. They were not afraid of men. The strength of Christian confidence needs opposition in order to be fully seen.

2. As they left Antioch they warned its inhabitants most solemnly: they shook off the dust of their feet against them (Act_13:51). This was a common Jewish symbolical act.

3. But the apostles did not stay in hostile Antioch while other fields lay untouched; they went on to Iconium. And when this, too, showed itself hostile, they fled unto Lystra and Derbe, cities of Lycaonia, and unto the region that lieth round about (Act_13:6). They were but human. They did what they could. When they could do no more they went to new places, and so on and on. In our Christian work we are to do the best we can, using our wisest judgment, going on from Antioch to Iconium, and from Iconium to Lystra, if need be. But in all we are to remember that God works in our presence and in our absence; and even by preventing our active work may do through us better things than we know.

4. For all their hardships the apostles had an abundant joy (Act_13:52). And it was just when conscious of their failure that this joy was given. It takes the night time and the prison to bring out the best songs. Earthly disappointment is Gods opportunity. Luther wrote his hymns of Christian exultation when his enemies were nearest to overcoming him.

IV. The general lessons of the passage are easily seen.

1. Humanity is a vast democracy in the presence of the gospel of Christ. There is no distinction of persons here. All fall short of the glory of God. All men are equal. The proclamation is to every creature. Let no man say ever that the gospel is not meant for him.

2. Salvation is of grace. The plan of it was formed away back in the counsels of eternity.

3. Every man is responsible to God for his relation to Christ. Our deeds are our own judges.

4. The Holy Spirit goes up and down the world seeking whom He may comfort.

Turning to the Gentiles

In this brief declaration we gather--

I. The deliberate judgment of the Jews. Theirs was no hastily formed opinion. They had learned what were the central truths of the gospel, and they deliberately said, If the Gentiles are to receive this message, we put it away from us. Abraham saw Christs day, and was glad. The ritual of the old covenant was typical of what should come. The life and death of the Redeemer fulfilled the words of their prophets. It was such a people, with such privileges, who, in rejecting the fulfilment of their own faith, judged themselves unworthy of everlasting life, or decreed their own sentence of condemnation. The fact, historic in their case, is repeated every day. By our own deeds we decree our own judgment, by accepting or rejecting the truths of the gospel. No one will be condemned who has not by his own deliberate choice condemned himself.

II. The decision of Paul. It must be admitted that all his sympathies had been with the Jews. He too had once rejected Christ. He stood before the great crowd in Antioch, and heard their words of blasphemy. The Jews had formed their choice as between Christ and the Gentiles; the choice of Paul was made between Christ and the Jews. He chose Christ, and weaned himself from all his early associations. How keen a rebuke to many in all ages! Every one is called upon to choose between the gospel and its enemies. The question is not concerning family or business connections, how these would be affected by our choice. He that loveth father or mother more than Me is not worthy of Me. Pauls foes were they of his own household. Thus is Christian heroism the highest of all, never asking mans opinion in order to follow it, but doing what Christ enjoins, whether men will hear or forbear.

III. The blessing of the Gentiles. It was the early dawn of the promised day. From henceforth there should be no difference between the children of men. The light to the Gentiles had come. It is no wonder, therefore, that when the Gentiles heard this they were glad. No body of men can reject the Word and cover up its truths from others. Whom and what one class rejects, another class will receive. There is no faithful minister but can find work somewhere. Whom one Church refuses, another calls. But the Gentiles, among whom we belong, may exercise the same spirit in other ways. Christ came to seek and to save the lost. It is possible that many a disciple may forget those who live in the hedges, and for whom the gospel feast has been spread. It is possible for us to become so Jewish as to think God despises whom we, in our sinfulness, despise. (D. O. Mears.)

The use of opportunities of grace

Such was the speech of the apostles Barnabas and Paul to the Jews who dwelt at Antioch, in Pisidia. That an opportunity had passed by them; that, being solemnly offered to them, they had rejected it; and now that it had left them. This was being fulfilled at that time all over the world, wherever the Jews had been scattered--to them first was the news of this salvation sent--they were first to be called into Messiahs kingdom. But the Jews would not hearken, and so these gracious purposes of God were defeated--the offer of salvation passed from them to the Gentiles; their birthright departed from them. The first blessing was lost; and this was a loss which they could not now repair. It is a leading principle of that rule under which we are living--I mean, that all through our lives God is setting before us, at certain times, certain opportunities, upon our employment of which our after life will depend; that we are continually beset by opportunities which may be used, and which may be lost--but which, if lost, are lost forever. And, first, see how this has always marked the dealings of God with man. Begin at the very first opening--when God created Adam and Eve, and blessed them, and placed them in paradise. They were placed there in a state of trial; they had the opportunity of obedience or of rebellion. If they obeyed, there were before them the choicest of Gods blessings. We know that they transgressed, and that they lost this opportunity. And now look at Gods dealings with the children of Israel, which we are told are expressly recorded to instruct us in His ways. God chose them to deliver them from their hard slavery in Egypt, and to plant them in the land of Canaan. Here was their trial, their opportunity; and if they had obeyed, doubtless they would have gone straight up into the land, and God would have prospered them so that they would at once have taken possession of it: but they rebelled, and they lost their opportunity. God threatened to destroy them; but upon their repentance, at the intercession of Moses, He spared and pardoned them. But to what were they admitted by this pardon on their repentance? Not to the same blessing which they would have had. This was lost, and lost forever. Now they were told that, though accepted, they should not enter into the land of promise, but that their children should enter in if they were obedient. And again, in the case of those children, when at last they got possession of Canaan; God promised to cast out at once all their enemies, if they made no alliance with them, nor spared them. Here was their opportunity, and if they had used it, they would have had ever after a peaceable possession of their land; but they neglected it, and what was the result? God forgave them, and told them their enemies should not overcome them; but they had lost the full blessing--He would not now cast out these remnants of the people of the land, but suffered them to remain to be a perpetual grief and trial to His people. And to take only one more instance from the Old Testament. We read in 2 Kings, chap. 13, that the prophet Elisha, just before his death, promised, by a sign to the king of Israel, certain victories over his enemies, the Syrians, and he bade him, in token of his trust in the promise, smite on the ground with his arrows. Here was his opportunity; but, being weak of faith and faint-hearted, he smote thrice upon the ground and stayed. And what was the prophets conduct? He told him that he had lost this opportunity--that it was gone. Thou shouldst have smitten five or six times, then hadst thou smitten Syria until thou hadst consumed it: whereas now thou shalt smite Syria but thrice. And now, from the history of Gods dealings with men in Holy Scripture, turn to what we see in life around us. Here we may mark on every side the constant action of the very same rule. We may see it in the growth and strengthening of our bodies--childhood and youth are the appointed opportunity for this growth; if there be then provided food, and exercise, and the like, and so the frame is kept healthful and vigorous, the body reaches its full strength and stature; and, on the other hand, a starved and sickly childhood and youth will lead surely to a stunted and weakly manhood, and this can never be wholly replaced; a certain measure of health and strength may be afterwards regained, but not the full measure--that is lost, because the opportunity of growth is gone. And so it is in all around us. Seed time comes but once in the year, and he who loses that, may weep in vain for a harvest, but he cannot reap. And so it is with a mans business and his fortune. See, then, how this principle runs through all of Gods dealings with men; and now see how forcibly it applies to the higher and better life of our immortal souls.

1. First, then, it applies most awfully to the whole space of a mans life here, as a preparation for eternity. Here is his trial--his opportunity--extending over more or fewer years, as God may appoint; but, be it shorter or longer, forming altogether his only opportunity of preparing for eternity, and if lost, lost therefore forever.

2. But this principle applies not only to the whole of our lives here, as our only opportunity of preparing for eternity, but also to all the particular circumstances of life, through some of which we are every day passing; and it is this which I would desire you more especially to notice. Take a few of them as examples of the rest, and begin with the very first. When by baptism we are brought into the fold of Christ, some measure of Gods most Holy Spirit is then doubtless given to us. Now here is a special opportunity; for, if these strivings of the Spirit of God be attended to--if the child, is a holy child, and does not, by resisting the Spirit, drive Him away, his heart is purified in an especial manner; the habits grow up pure, and there is a meekness, and gentleness, a purity and simplicity, a tenderness of heart, and a deep quiet delight in Gods service, which is most rarely known in its entire fulness by those who have wandered from God, and lost the first opportunity of a religious childhood. Here, then, is an opportunity of gaining a blessing, which, of Gods mercy, may last all our life through, and which if lost cannot be regained. And this early blessing is the type and earnest of others which, all our life through, are waiting upon unnumbered opportunities to pour upon us in all their fulness. From the greater occasions of our life--from our holy vows at confirmation--from the marriage blessing, and the funeral separation, down to every duty and temptation of our common days--from the monthly eucharist to the Sundays worship. And now, from this view of the character and condition of our life, there flow many and most important lessons.

Two or three of the chief of these shall be pointed out to you in conclusion.

1. And, first, this subject teaches all of us a lesson of habitual watchfulness. What a picture is this of life! how full is it of the seeds of things! how great a blessing or how great a loss lie hid continually under its most common opportunities!

2. Let us learn, secondly, another lesson--and that, one of humiliation. Let the most watchful look back upon his course, and how thickly will he see scattered all along his path the memorials of too frequent negligence--lost opportunities; each one, like broken urns, with its blessing spilled upon the ground and its grace wasted.

3. Lastly, with humiliation for the past, let us learn, for the time which yet remains, a lesson of earnestness and patience. (Bp. Samuel Wilberforce.)

Mans need and Gods help

There is no great boldness in reading that now, and it does not precisely appear that it was a very bold speech in them; but it was. So we find constantly, in the apostles ministry, that while he began with the Jews, they very soon turned against him, and he had his chief success among the Gentiles. It is very hard for old men or the ruling class to have young men or a new class come in and take the reins out of their hands. Among the Jews the word Gentile was a hedgehog, all bristling. It was one of those words of indignation which exist in every language, and which change in every period, by which men express the pent-up prejudices and hatreds which are collected in them with regard to certain classes and certain tendencies. It was very bold, therefore, in Paul and Barnabas to say what they did--that the Gentiles were more worthy of Christ than the Jews were, according to the testimony of the Jews. Now, by reason of changes that are going on I observe a good deal of disenchantment. It is a very painful thing, I think, for a man of any sensibility to give up that which has come down to him from his childhood, and which carries with it the memories of his father and mother and of his own early life. What you believe when you are young you cling to with great tenacity. All the mystery and charm that the imagination and the twining affections inject into any thought or belief renders it exceedingly precious and beautiful. As when Nature etches--in the winter--on panes of glass, pictures which no artist dare touch, because to touch would be to mar, so there are these natural inspirations of childhoods early days, which are exquisite, charming, and which, if they are marred, are beyond rectification. Alas! that the kindling of a fire in the stove for domestic uses should destroy all these pictures, and that the wonderful picturesqueness of Nature should melt with the growing convenience of the household! If you are losing all your early thoughts and imaginations, if you are losing all sense of sanctity, and nothing else comes to take their place, woe is you! Scepticism is to human life what the arid sands of the Great Sahara are in Africa--unpopulous, ungarden-like, useless, dreary, death-dealing to those who dwell in them. But if, while you lose the poetry of early impressions, you are somewhere else gaining a firmer foothold, and are subjecting yourself to impressions that are mightier--that is, that run more nearly with the educated tendencies of a just reason--then you lose no power over the moral sense: you even gain power over it. When I was a student in Amherst College I used, in autumnal days, to go up on the tower of the chapel in order that I might see the clearing off of those mists which would steal in with the darkness, and cover with a silver veil the whole of that magnificent panorama of the valley of the Connecticut--a beautiful valley full of sparking villages and undulations of land. When I came very early in the morning--though never before the sun had come up--this vast landscape had its own new mountains. I saw that the mist, following the secret touch and the warmth of the coming sun, had lifted itself up: and there were elevations here and openings there which, as compared with the shores of mist round about them, looked like deep seas. There were fantastic rifts and scarfs, and everything that was strange and weird, and shadows of hills as yet undispersed. As I stood and looked upon that picture, and made it more picturesque, I was filled, and I filled it, with my own work. The sun, steadily rising, and penetrating, and agitating, drank up the vision; and in half an hour the whole thing had taken wings and faded away into vacuity, and there was nothing of it to be seen; but when it lifted there were Mount Holyoake, Mount Tom, Sugarloaf Mountain, Hadley, Northampton, all the mountains and villages, and a great territory of peaceful and beautiful farms. The mist had gone, to be sure, but the landscape was as charming as the mist had been. So when men, looking back upon the beliefs of other days, see that they take wings and fly away, woe be to them if there is nothing under them; but blessed are they who, when the mist picture is gone, see the substantial earth lying sweet and beautiful underneath their sight. Upon this state of facts I propose to give an account of what is the substance matter of the New Testament teaching, and to ask you whether religion as it is taught there is not justified, by your experience and by your moral sense, to your reason. (H. W. Beecher.)

Turning to the Gentiles

The history reminds us of--

I. The narrowness of orthodoxy. To be right in our opinions is immensely important; but history shows that orthodox people are apt to dislike the progress of opinions. Moreover, we are all apt to think ourselves orthodox; and so Protestants are apt to be grieved when they hear of the success of Popish missionaries, and vice versa. More is thought of the progress of the one or the other than of the overthrow of idolatry. So here the Jews instead of rejoicing that the Gentiles were leaving heathenism were envious at their becoming Christians.

II. The possibility that excellent persons may become the tools of bad men (verse 50). Otherwise, in this case, the envious Jews would have been harmless. The Jews persuaded these ladies, and the ladies their husbands, that the apostles were dangerous men. Just as priests in Roman Catholic countries stir up excellent people to persecute Protestant teachers. Similar things happen in this country. Always suspect those who incite you to dislike your neighbours.

III. The fate of the benefactors of mankind. We must not take it for granted that beneficence will be rewarded with gratitude, but that more often than not we shall meet with the fate of Paul and Barnabas.

IV. The right method of dealing with prejudiced and obstinate sceptics. After having placed before them the considerations which ought to convince them, let us go to others who will listen more readily. To argue further with them will only inflame their self-conceit; and there are multitudes yearning for the truths these men reject. Life is too short to be wasted in duels with men who will not receive the truth.

V. The glorious fact that Christ is the saviour of the world. Not of Jews only. Let this thought check us when we are inclined to be intolerant. He is the Saviour of all who believe--whatever their doctrines may be. Let this comfort us when we are suffering from intolerance; those who hate us may excommunicate us, but they cannot cut us off from Christ.

VI. Christian joy is independent of outward circumstances (verses 51, 52). The loss of the apostle had its compensations. (R. A. Bertram.)

The severe farewell

1. Not the language of cowardly fear of men, but of resolute obedience to the intimations of the Lord.

2. Not an expression of proud contempt, but of commiserating pity towards the despisers of salvation.

3. Not a signal to a lazy retreat, but to a new field of labour. (K. Gerok.)

The gospel for the Gentiles

In Flanders there is a pretty legend told of a place called Temsehe. A clear fountain was in a farmers field. He was a churlish man, and would not let the villagers go into his field to draw water from it one hot summer, when the land was parched, and all the wells were dry. Then a holy maiden, living there, went and filled a sieve with water, and shook it over the neighbouring common, and wherever a drop fell, there sprang up a living fountain. Now the old Jewish nation was much like that farmer, that would keep Divine grace for itself alone. It would have the living fountain of spiritual life for its own use only, and deny it to the Gentile world. But then came the apostles, who took up the living water given them by Christ, and scattered it over all the wide earth. (Baring Gould.)

Gather the outcasts

If you have been mainly labouring with the children of godly parents, and these refuse, turn you to the slum children. If you have tried to bless respectable people, and they remain unsaved, try those who are not respectable. If those to whom it was natural and necessary that the word should first be spoken, have put it from them, turn to those who have hitherto been left out in the cold. Take the Lords hint in this apostolic history, and distinctly turn to those people who are not yet gospel hardened. Turn to those who have not been brought up under religious influences, but have been looked upon as without the pale. That, I believe, is the Lords mind towards the Church of today. Let her break up fresh soil, and she will have richer harvests. Let her open new mines, and she shall find rare riches. We too often preach within little circle where the message of life has already been rejected scores of times. Let us not spend all our time in knocking at doors from which we have been repulsed, let us try elsewhere. If you work for Christ among those who are in our religious circles, and fail to win them, the field is the world, and the larger part of that field has never been touched as yet. We have laboured for London; but if London counts itself unworthy of eternal life, let us think of Calcutta, Canton, and the Congo. If these near ones will not reward our endeavours, let us be of enterprising spirit, and do as traders do, who, when they find no market at home, strike out new lines. (C. H. Spurgeon.)

Light for men who are to see

If I saw a wise man going into a blind asylum, laying on gas or making preparation for the electric light, I should feel sure that he had a view to people who can see; and if none but blind people could come into the building, I should conclude that he anticipated a time when the poor blind folks would find their eyes again, and would be able to use the light. So, as the Lord has set Jesus to be a light, you may be sure that He means to open blind eyes. Jesus will enlighten the people, souls will be saved. (C. H. Spurgeon.)

Jesus a Saviour for all

God has not appointed His Son to save a few dozen people who go to a particular meeting-house. He has set Him to be a light to the nations, and He means He shall be so. This encourages us to labour among all classes. Jesus is a fit light for the upper ten thousand, and some of them shall rejoice in that light: He is equally set to be a light to the teeming millions, and they shall rejoice in Him, too. What God has appointed must be carried out. Jesus is yet to be a light to outcast people--to the persons of whom we have never thought favourably, the classes whom even philanthropy has felt ready to abandon. This is Gods set purpose concerning His Son Jesus, and His omnipotence will carry it out. (C. H. Spurgeon.)

Seeing the sun

The Burman Missionary tells the story of an old man who, years ago, when a heathen, came in possession of a copy of the Psalms, in Burmese, which had been left behind by a traveller stopping at his house. He began to read, and before he had finished the book he had resolved to cast his idols away. For twenty years he worshipped the eternal God, revealed to him in the Psalms, using the fifty-first (which he had committed to memory) as a daily prayer. Then, having occasion to go to Rome, he fell in with a white missionary who gave him a New Testament. With joy unspeakable he read for the first time the story of salvation by the Lord Jesus Christ. Twenty years I have walked by starlight, he said. Now I see the sun.

A light of the Gentiles

Dr. Vanderhemp was a Dutch military officer, and then a distinguished physician. For some years he was a sceptic, but he was converted. When converted, he gave up all for Christ, and, at the age of fifty-one, sailed for South Africa, where he laboured amongst the natives for thirteen years with singular self-denial. Well did the venerable Moffatt say of him: He came from a University to teach the alphabet to the poor naked Hottentot and Kaffir; from the society of nobles to associate with beings of the lowest grade of humanity; from stately mansions to the filthy hovel of the greasy African; from the army to instruct the fierce savages in the tactics of a heavenly warfare under the banner of the Prince of Peace; from the study of medicine to become a guide to the Balm of Gilead and the Physician there; and, finally, from a life of earthly honour and ease to be exposed to perils of waters, of robbers, of his own countrymen, of the heathen, in the city and in the wilderness.

The great alternative

The Jews contradicted, the Gentiles were glad as effects of the same gospel. The gospel is a savour of life unto life, or of death unto death. As on the highest Alps, up there where the summits join the clouds, there are masses of ices which, when acted on by the sun, pass down as refreshing streams, beautifying and fertilising the country through which they pass, and side by side with those, other masses of ice which, when acted upon and loosened by the same sun, rush down as roaring avalanches, carrying death and destruction in their path, and at last dashing themselves to pieces on the crags beneath; so it is to men to whom the gospel comes. It may be with one man operating as the power of God unto salvation, blessing him and making him a blessing, whilst with his neighbour, if it is not producing this benign effect, it is hardening his heart, adding fearfully to his power for evil in the present world, and preparing for him the darker condemnation of the next. If the gospel is not the sun to soften the wax, it is the sun to harden the clay. (J. A. Macfadyen, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Act 13:42-43. When the Jews were gone out — Or rather, while they were going out, as the original expression means; of the synagogue — For probably many of them, not bearing to hear him, went out before he had done speaking; the Gentiles — Many of whom, it seems, were assembled on this occasion; besought that these words — Or the same doctrines; might be preached to them the next sabbath — Greek, εις το μεταξυ σαββατον, in the intermediate sabbath — That is, says Bengelius, “the sabbath that should occur within the remaining days about to be spent by Paul and Barnabas at Antioch.” But Grotius is confident that the reading ought to be, μεταξυ σαββατων, medio tempore inter duo sabbata, in the intermediate time between the two sabbaths, or in the course of the ensuing week; Mondays and Thursdays, or the second and fifth days of the week, being times in which the pious Jews were accustomed to meet together in the synagogue for the study of the law, in compliance, says Lightfoot, with the appointment of Ezra. It seems, however, to be fully determined, by Act 13:44, that our version gives the true sense of the expression: and Capellus and Whitby have shown that it is not an unexampled manner of speaking. And when the congregation was broken up — Or dispersed; many of the Jews also, and religious proselytes — Seriously impressed by what they had heard; followed Paul and Barnabas — Desirous to receive farther instructions from them, or attached themselves to them as disciples; who, speaking to them — More familiarly; persuaded them to continue in the grace of God — That is, in the faith into which they were brought by the grace of God.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

D.—PAUL AND BARNABAS ARE EXPELLED FROM THE CITY BY THE JEWS, WHEN THE LATTER SEE THAT THE GENTILES GLADLY RECEIVE THE GOSPEL

Act_13:42-52

42And when the Jews were gone out of the synagogue18, the Gentiles19 [But when they went out, they] besought that these words might be preached [spoken] to them the next sabbath20. 43Now when the congregation [synagogue] was broken up [dismissed], many of the Jews and religious [devout] proselytes followed Paul and Barnabas; who, speaking to them, persuaded [exhorted] them to continue21 in the grace of God. 44And [But on] the next [following]22 sabbath day [om. day] came almost the whole city together to hear the word of God. 45But when the Jews saw the multitudes, they were filled with envy [jealousy], and spake against [contradicted] those things which were spoken by Paul, contradicting and23 blaspheming. 46Then Paul and Barnabas waxed bold [spake boldly], and said, It was necessary that the word of God should first have been [first be] spoken to you, but seeing [as] ye put [thrust] it from you, and judge yourselves unworthy [not to be worthy] of everlasting life, lo, we turn to the Gentiles. 47For so hath the Lord commanded us, saying, I have set thee to be [for] a light of the Gentiles, that thou shouldest [mayest] be for [serve unto] salvation unto the ends [end] of the earth. 48And [But] when the Gentiles heard this, they were glad [rejoiced], and glorified the word of the Lord: and as many as were ordained [and all that were arranged (Germ. ‘geordnet’, ordered, arrayed)] to eternal life believed. 49And the word of the Lord was published [carried abroad] throughout all [the whole] region. 50But the Jews stirred up [excited] the devout and24 honourable women, and the chief men of the city, and raised [a] persecution against Paul and Barnabas, and expelled them out of their coasts25 [drove them beyond their borders.]. 51But they shook off the dust of their26 feet against them, and came unto Iconium. 52And [But] the disciples were filled with joy, and with the Holy Ghost.

EXEGETICAL AND CRITICAL

Act_13:42-43. And when … were gone out, etc.—The persons who went out [αὐτῶν, see note 1, appended to the text, above.—Tr.], were not Jews (as the textus receptus, which Bengel also adopts, states) who could not patiently listen to Paul any longer, but simply Paul and Barnabas. As these were guests, they withdrew after the conclusion of the discourse of the former, while the members of the synagogue remained until they were formally dismissed (λυθείσης τ. συναγ.). Before Paul and Barnabas, however, had actually left the building, they were requested to deliver another discourse on the succeeding sabbath. (Μεταξὺ, that is, the sabbath lying between other days; σάββατον does not here mean week, that is, the intervening week, for τῷ ἐχομένω σαββ., Act_13:44, implies, that the request was made in the former sense. [“But” says Alexander, (Com. ad. loc.), the marginal version, the sabbath between “appears to be unmeaning, as no points can be assigned, between which this sabbath is described as intermediate.” He, like Hackett, Alford, etc. adopts the view advocated by de Wette, Meyer, and others, according to which μεταξὺ here alone in the N. T. is equivalent to ἑξῆς. which is, indeed, the reading in Cod. D. It is found in this sense in the later Greek, e. g. Jos. B. J. v. 4. 2; Krebs, Obss. p. 220; Kypke, II. 67 f.; Wyttemb, ad. Plut. Mor. p. 177. c. In this sense of next in order, following (Rob. Lex. N. T. ad verb.), the text of the Engl. vers. takes the word.—Tr.].—Who were the persons that besought that these words, etc.? They were, without doubt, those assembled in the synagogue, possibly, the rulers, comp. Act_13:15. But after this religious assembly had been dismissed in the customary manner, a considerable number of Jews and proselytes followed the two strangers to the abode of the latter, and were again addressed, in a still more unconstrained and familiar manner. They were urged to adhere with constancy and fidelity to the grace of God, by which they had already been influenced.

Act_13:44-45. And the next sabbath.—On this day the crisis came. In the first place, the extraordinary readiness with which the pagan inhabitants of the city received religious impressions, was distinctly manifested, as well as the depth of the impressions which Paul had made on them, partly by the above discourse, and partly by the instructions which he, conjointly with Barnabas, continued to furnish in private. On this occasion almost the entire population of the city assembled, partly, in the interior of the synagogue and, partly, before it, in order to listen to the preaching of the Gospel.—But, in the second place, when the Jews saw these masses of hearers, the envy and jealousy which had already been enkindled in them, increased in intensity. They envied Paul on account of the extraordinary eagerness with which he was sought, and, possibly, their Israelitic national feeling was deeply wounded, when the thought spontaneously presented itself that the pagans would be authorized to share as fully as Israel in the great salvation that was offered. They were irritated by such considerations, and began to interrupt and contradict the apostle. (There is here a Hebraistic repetition: ἀντέλεγον—αντιλέγοντες καὶ βλ. [De Wette and Meyer (with whom Winer, Gram. N. T. § 45. 8 appears to agree,) deny that this is a Hebraism, and regard ἀντιλέγ. as intended to give an additional emphasis to βλαζφ. See note 6 above, appended to the text.—Tr.]). The opposition of the Jews assumed more and more a violent and passionate character, so that they were ultimately impelled to utter blasphemies (the objects of which were, probably, Jesus himself, his messengers, and those who believed in him.) [Βλαζφημέω, 1. to speak evil of, to rail at; 2. Spec. of God and his Spirit, or of divine things, to blaspheme, Rob. Lex.—Tr.]

Act_13:46-47. Then Paul and Barnabas waxed bold [spake boldly].—They did not permit their own passions to become inflamed, neither did they revile their assailants; but they very plainly told the latter that they would thenceforth turn away from them, and offer the saving word of God to the Gentiles. It had, unquestionably, been necessary (ἀναγκαῖον)—they said—that the word of God should be proclaimed to them (the Jews), first of all. The necessity proceeded from the command of Christ (Act_1:8; Act_3:26; Rom_1:16), and from the whole plan of the divine economy. But these fanatical Jews had now rejected the Gospel, as the apostle emphatically declares, and had thus virtually pronounced the sentence themselves, that they were not worthy of receiving that everlasting life which had been offered to them in Jesus Christ. In view of this fact, Paul and Barnabas do not attempt to refute the objections and blasphemies of the Jews, nor do they cast their pearls before swine [Mat_7:6], but simply pronounce the words: ‘Lo, we now turn to the Gentiles.’ They do not act in a capricious spirit, when they adopt this course, but strictly obey the will of God (ἐντέταλται). The passage from which Paul quotes, Isa_49:6 [comp. Isa_42:6], sets forth that the Messiah was appointed not only to render services to Israel, but also to be the light and salvation of the whole heathen world. These messengers and organs of Christ apply the words to themselves, and thus justify by the Scriptures the purpose which they avow, of henceforth devoting their labors exclusively to the Gentiles. They both departed from the synagogue, doubtless, immediately after having made this declaration. [“They view the Messianic fulfilment which was to follow this declaration of God (referring to his “servant,” Act_13:1), as being virtually an ἐντολὴ for exercising the apostolic office, since it was through this office that the Messiah who is addressed (σε), would become the “light to the Gentiles, etc.”, which he was appointed to be.” (Meyer).—Tr.]

Act_13:48-49. And when the Gentiles heard this, they received the Gospel with still greater joy and reverence; as many of them became believers, as were appointed by God unto the possession of salvation (τεταγμένοι; Chrysostom: ἀφωρισμένοι τῷ θεῷ). Luke does not here mean to say that the entire mass of the pagan inhabitants who presented themselves, (Act_13:44 ff.), had now been converted, but only a part of them, and, indeed, that part which had been chosen and ordered by God for that purpose; see Doctrinal etc. No. 3, below.—The brief remark in Act_13:49, shows that this Pisidian Antioch became the central point of a system of evangelization, the influence of which was widely extended in the surrounding region.

Act_13:50-52. But the Jews stirred up.—There were certain females in Antioch who were originally Gentiles, but who had become proselytes of the Jews. They occupied a high position in society [“εὐσχήμονας refers to their rank, (Act_17:12; Mar_15:43) as the wives of the first men of the city.” (Hack.).—Tr.], but had not been influenced by the Gospel, and were hence the more easily excited and induced to sustain the Judaism which they had embraced. Through their influence and that of the “chief men of the city,” the Jews succeeded in raising a persecution against Paul and Barnabas. This διωγμός however, probably consisted not so much in any personal injuries inflicted on the two men, as, rather, simply in their banishment by the civil authorities from the city and its territory, as ἐξέβαλον implies. [“This seems to have been no legal expulsion; for we find them revisiting Antioch on their return, Act_14:21, but only a compulsory retirement for peace, and their own safety’s sake.” (Alf.).—Tr.]. But they shook off the dust of their feet against them, in accordance with the command of Jesus (Mat_10:14), not as an expression of contempt (Meyer), but as a declaration that they henceforth renounced all intercourse with such persons, and desired to escape the consequences which the conduct of the latter would deservedly bring upon them. They then proceeded to Iconium, a populous city at the foot of Taurus, [about ninety miles from Antioch], in a south-easterly direction; it belonged, at successive periods, to Pisidia, to Lyconia, and to Phrygia [but was, at the time of the visit of Paul, the chief city of Lycaonia (Meyer, who gives the authorities).—Tr.]. It still bears the name of Konia [Konieh.]. The disciples, that is, the Christians at Antioch, were not, however, depressed and discouraged by the departure of their teachers, but were, on the contrary, filled with joy and the Holy Ghost. [Their joy arose from a consciousness of the happiness which had become their portion as Christians. (Meyer).—Tr.]

DOCTRINAL AND ETHICAL

1. The exhortations addressed to the Antiochians (Act_13:43), i.e., that they should persevere with fidelity and constancy in the grace of God, is worthy of special notice, since the specific idea expressed by χάρις τοῦ θεοῦ, is here presented for the first time in the Acts, and, indeed, precisely by Paul and Barnabas. In Act_4:33, mention had been made of the kindness and grace of God which all the members of the church enjoyed; but the language which was there employed, was intended to describe the communion of love that continued to exist between God and the souls of the believers. Here, however, χάρις τοῦ θεοῦ obviously designates the grace of reconciliation and redemption, which is imparted in Christ to sinners—the grace of God, as contradistinguished from sin. Χάρις occurs, in this sense, for the first time in the Acts, in this passage, but is afterwards repeatedly introduced in the same sense, e. g., Act_14:3, λόγος τῆς χάριτος; Act_15:11, χάρις κυρίου Ἰ. Χ. This circumstance can with the less reason be regarded as accidental, since the missionary discourse of Paul, which immediately precedes, already exhibits traces of that more profound knowledge of the truth in Christ which was granted to the apostle Paul [see Doctr. etc. No. 4, on Act_13:13-41, above.—Tr.], and which the Church has received through him.

2. The indwelling divine power of the Gospel manifests itself not only by leading to the conversion of those who believe, and by filling them with holy joy and happiness (Act_13:48; Act_13:52), but also by not permitting those who reject it to remain as they are, since it incites them to exhibit an unholy zeal and violent passions, as well as to utter blasphemous words, Act_13:45. To some, the Gospel is a savour of life; to others, a savour of death, 2Co_2:15-16.

3. Act_13:48, ἐπίστευσαν, ὅσοι ἠσαν τεταγμένοι εἱς ζωὴν ἀιώνιον. What do these words, when closely surveyed, imply? [See Exeg. etc. on Act_13:48-49, above.—Tr.]. They mean, according to Calvin, that those became believers, whom God had, by virtue of his unconditional decree, ordained unto salvation,—whom he had determined to convert, and not to harden. [“Ordinatio ista nonnisi ad æternum Dei consilium potest referri,” see his Com. ad loc., and Instit. III. 24. 2 and 13, τεταγ. “ordinati.”—Τεταγ. is “ordained, ordered or appointed—not disposed, arrayed, etc.” (Alex.).—“appointed” (Hack.).—Tr.]. But the free self-determination of the human will is as little denied as it is asserted, in this passage; a decretum absolutum is by no means involved in τεταγμένοι. But, on the other hand, the assertion rests on equally unsubstantial grounds, that ῆ̓σαν τεταγμένοι must be taken in a middle sense: quotquot se ordinaverant ad vitam æternam (Grotius) [which does not essentially differ from the explanation in Hofm. Schriftbew. I. p. 238, ed. 2. (Meyer, note)]. This assertion is philologically inaccurate, or assumes, as the definition of the word: apti facti (oratione Pauli) ad vitam æternam adipiscendam (Bretschneider), or explains it in an analogous manner: qui juxta ordinem a Deo institutum dispositi erant (Bengel), so that τάσσειν is taken as a designation of the order of salvation. [“Ordo salutis, or œconomia salutis is the title of that part of Dogmatic (Systematic) Divinity, in which the topics referring to the subjective realization of salvation, are discussed, usually: Calling (vocation), illumination, regeneration and conversion, repentance, sanctification, mystical union, and, often, also, justification and faith, as well as, finally, glorification.” (Herzog: Real-Encyk. V. 684.—Bengel says ad loc, “Homo ordinare se (si modo sic loqui fas est) ad vitam æternam non potest, nisi credendo;—ergo ordinatio divina. Non tamen de æterna prædestinatione agit Lucas … eam ordinationem describit Lucas, quæ ipso auditus tempore facta est .… Ipsum verbum τάττω, ordino, nusquam dicitur de æterna prædestinatiòne, etc.”—Τεταγ. has often been taken in its military sense, and been thus explained: qui de agmine et classe erant sperantium vel contendentium ad vitam æternam; Meyer here observes: “the context affords no grounds for adopting the sensus militaris.” For this frequent sense of the word, see Passow (Herod. 9. 69, etc. Xen. Mem. 3. 1. 8 and 11) and 2Ma_15:20.—Dr. Wordsworth, (quoted by Hackett, ad loc.) explains the word thus: “Those who had set or marshalled themselves to go forward in the way to eternal life, professed their faith boldly in the face of every danger.”—Tr.]. The words bear no other sense than that all those, and those alone, were really converted, who were ordered, appointed, by God to eternal life. It is not the result of accident, nor of the unconditional caprice or whim of men, when any one, or, any particular individual, attains to saving faith; this result depends, on the contrary, on the providence of God, which orders all things even before the decisive moment arrives. For, in matters pertaining to salvation and eternal life, not even the most inconsiderable circumstance can occur, without being ordered, guided and arranged by the will and power of God. This is a truth which humbles as well as strengthens and comforts us. And, on the other hand, nothing occurs in matters pertaining to salvation, unless man exercises the power of self-determination, and resolves, with freedom of the will. This truth is, indeed, recognized in the context, Act_13:46, in the case of unbelievers; and, in a thousand other cases, the Scriptures bear witness to the freedom and independent action of man. This is not here, Act_13:48, expressly stated, only because it is Luke’s chief purpose at present to teach us to regard the work of conversion as dependent on the divine direction of the course of events. [“If the reason why these men believed were only this,—that they were men ordained to eternal life, the reason why the rest believed not, can be this only,—that they were not by God ordained to eternal life; and if so, what necessity would there be, “that the word should be first preached to them”? as we read,

Act_13:46, etc.—The apostle gives this reason why he turned from the Jews to the Gentiles,—because ‘the Jews had thrust away the word, etc,’ Act_13:46, whereas, according to this supposition, that could be no sufficient reason of his going from them to the Gentiles. For it was only they among the Jews whom God had not ordained to eternal life, who thus refused, &c. … As many as were disposed for eternal life, believed; for the word τεταγμένος, which we here render ‘ordained,’ is used in this very book (Act_20:13) to signify a man, not outwardly ordained, but inwardly disposed, or one determined, not by God, but by his own inclinations, to do such a thing; as when it is said, St. Paul “went on foot from Assos, οὕτω γὰρ ἦν διατεταγμένος, for so he was disposed;” the son of Sirach says (Σοφ. Σει. or Sir_10:1) that the conduct or government of a wise man is τεταγμένος (ἡγεμονία συνετοῦτεταγμένη ἔσται), not, ordained by God, but ‘well ordered or disposed by himself,’ etc.” (Whitby, Disc. on Elect. etc. ch. III. § 6.).—Tr.]

4. The joy with which the Antiochian Christians were filled, even after Paul and Barnabas had been constrained to depart from them, is a bright evidence of the gracious operations of the Holy Spirit. Nothing but the communion of that Spirit could have fully compensated them for the loss which they sustained, when their intercourse with the two missionaries and teachers entirely ceased. They were converted, not to these men, but to the Lord, and He continued to dwell with them, even as he dwells with all His people, unto the end of the world. Indeed, even sufferings and persecution cannot diminish this holy joy, for they are among the signs of the Crucified One, and were foretold by Him to his disciples, before they came to pass [Joh_16:2-4].

HOMILETICAL AND PRACTICAL

Act_13:42. And when … gone out … besought.—The Gospel is never proclaimed in vain; although many may despise it, there are always some, whose hearts are touched by it. (Starke).

Act_13:43. Followed Paul and Barnabas.—They followed, as sheep follow the shepherd [Joh_10:4], for they had received many spiritual blessings through them. (Starke).—Persuaded [exhorted] them to continue in the grace of God.—Beginners most of all need such exhortations, for they are still tender grafts, and may be easily broken off from Christ amid the storms of temptation, (ib.).—‘Continue in the grace of God!’ This is a text well suited to all awakened persons. (Williger).

Act_13:44. And on the next sabbath day etc.—Blessed is the sabbath which is thus devoted to the word of God, and not to worldly joy; blessed is the city, the people of which thus proceed to the house of God, and not to places of amusement; blessed is the pastor, who can thus address a congregation that is earnestly seeking salvation, and not see empty benches before him.—And yet, how many Christian cities there are, which have reason to be ashamed of their Sundays, in view of this observance of the sabbath in pagan Antioch!

Act_13:46. But when the Jews saw the multitudes, they were filled with envy.—The envy of the arrogant Jews, who pride themselves on the privileges which divine grace had bestowed on them, and who had already, on former occasions, taken offence when Jesus held intercourse with publicans and sinners, does not now allow them to survey, without displeasure, either the attention which the people give to the apostles, or the privilege which is granted to the pagans, of entering the kingdom of God. That envy will not consent that favor should be shown to the prodigal son, if their religious ceremonies, and their observance of the law should thereby become less prominent. All opposition to the word of truth flows from this impure source—an envious pride, which refuses to bow in submission before the mysteries of the Gospel. (Leonh. and Sp.).—Contradicting and blaspheming.—They might exercise the right of contradiction with a certain degree of plausibility, but when their opposition assumed the form of blasphemy, it was plain that their tongue was really ‘set on fire of hell.’ [Jam_3:6]. (Rieger).

Act_13:46. Then Paul and Barnabas waxed bold.—How often we are lacking in such bold speech! (Williger).—It was necessary that the word of God should first have been spoken to you—not on account of your worthiness, but for the sake of the promises of God, who cannot deny himself, and who abideth faithful [2Ti_2:13], even when we are unfaithful. (Leonh. and Sp.).—But seeing ye put it from you, etc.—It is very profitable when we can convince men who despise divine grace, that they do wrong and are unmerciful, not to God, not to Jesus, not to their teachers, but to themselves; (Ap. Past.).—Despisers of the divine word judge themselves unworthy of everlasting life, not that they actually entertain this opinion, but their conduct implies it. (Starke).—Lo, we turn to the Gentiles!—Buy, while ye are in the market; gather in, while the sky is clear; accept the grace and word of God, while they may be found. For, be it known unto you, that the grace and word of God are like a sudden shower, which does not return, when it has once fallen. It fell on the Jews, but it is now over, and they retain nothing. Paul brought it to Greece, but it is over, and now they have the Turks. It fell on Rome and the Latin lands, but it is over, and now they have the Pope. And ye Germans have no reason to think that ye will perpetually have the Gospel. Therefore, let him that can, seize it, and hold it fast—the idle hand will soon be an empty hand. (Luther).

Act_13:48. And when the Gentiles heard this, they were glad.—God be praised! The grace revealed in the Gospel, has, then, been proclaimed to all. And we will imitate these Gentiles; we will rejoice, yea, heartily rejoice, to the praise of God, and to our own eternal honor. (Würt. Summarien, 1786).—And as many as were ordained to eternal life, believed.—While the Israelites (like the elder son, Luk_15:26), in their self-righteous envy, exclude themselves from the festival so graciously prepared by the Father, the heathen world rejoices in the revelation of that divine, pitying love, which had given very precious promises respecting Gentiles, and now grants them the adoption of children, with all its rights and wealth. The gloom of night is falling upon Israel, while the Gentiles are cheered by the morning star which is rising over them. When the peaceful dove of the Gospel is driven away from one spot, she speedily finds another home, where she may provide for her young. Not all, however, become believers, but as many only as were appointed to eternal life, and who therefore suffered themselves to be arranged in the divine order of salvation, i.e., of faith and repentance. The grace of God which elects and calls, is, indeed, the sole ground of conversion and salvation in every instance; but it is precisely the text before us, that shows, in the case of the Israelites, who robbed themselves of salvation by their own iniquity, that the damnation of men does not rest, like the appointment to salvation, on an absolute decree of God. (Leonh. and Sp.).—[The thought expressed in the last sentence, accords with the principles set forth in the Formula Concordiæ, according to which there is an “election (predestination) of grace” (Rom_11:5), but not one of “wrath,” that is, a reprobation. E. g. “Prædestinatio vero seu æterna Dei electio tantum ad bonos et dilectos filios Dei pertinet, et hæc est causa ipsorum salutis, etc.” Art. 11. p. 618, ed. Rech.—Tr.]

Act_13:49. And the word of the Lord was published.—The word of the Lord carries a passport with it, which gives it access to every part of the world, and no human impediments can retard its progress. (Ap. Past.).

Act_13:50. But the Jews stirred up the devout and honourable women.—“These were sanctimonious women, who prided themselves on their devotions, and imagined that they were pious already, before the two strangers arrived. And thus, that which is honorable and devout, is employed as a bar against Christianity. Such persons can very easily be stirred up, and then they exclaim: ‘Can you expect to find better people than we are? We had long ago been respectable and pious.’ ” (Gossner).—“Scoffers have often blasphemed, and said that our holy religion had been extended principally by the aid of women. A fact of an opposite character is here presented.” (Ap. Past.).—Per mulieres multa saepe impedimenta vel adjumenta adferuntur regno Dei. (Bengel).

Act_13:51. But they shook off the dust of their feet.—The people of the world need convincing evidence that the truth is communicated to them, not for the sake of private advantage, but solely for the purpose of enabling them to obtain salvation. If they will not accept of heaven, let them retain the earth and its dust. (Starke).

Act_13:52. And the disciples were filled with joy, and with the Holy Ghost.—If these words were applied to awakened persons, would all of the latter successfully endure the test? There are many awakened little flocks, which are dispersed, as soon as the agents by whom they were awakened, are taken from them. Or, if such be not actually the result, they nevertheless grow lukewarm. Believers say: ‘The religious state of the flock is not now what it once was;’ unbelievers say: ‘The tumult has ceased.’ (Williger).

ON THE WHOLE SECTION.

Act_13:42-52. How shall we obtain eternal life? I. By regarding it as the sovereign good, and earnestly seeking it; II. By judging ourselves, (as indeed we are by nature), to be unworthy of such a gift; III. By believing that the grace of God will, nevertheless, bestow it; IV. By submitting willingly to the gracious plans which the Lord has chosen. (Langbein).

The calling of the Gentiles, (id.).

The pilgrimage of the Gospel: I. Illustrated (a) in the text; (b) in the history of the kingdom of God in general; II. The solemn lessons which it teaches. (Leonh. and Sp.).

The various sentiments with which men listen to the preaching of the Gospel: I. Open hostility; II. Calm indifference; III. Willingness to believe and obey. (id.).

Wrath and grace, ruling in the kingdom of God: I. Man’s choice excludes from it, Act_13:46; II. God’s choice introduces into it, Act_13:48. (C. Beck, Hom. Rep.).

The word of God, the means by which the thoughts of many hearts are revealed [Luk_2:35]: I. Of Gentiles, that is, of such as had hitherto been unacquainted with it, Act_13:48-49; (a) they rejoice on hearing the message; (b) they glorify the grace of God; (c) they receive the word in faith; (d) they experience the blessedness of believers. II. Of Jews, that is, of the self-righteous, who are not willing to be saved by grace, Act_13:50; (a) they are filled with anger on hearing the Gospel message; (b) they prejudice others against it; (c) they persecute the messengers of salvation. III. Of believers, who have personally experienced the power of the word; (a) their faith is not shaken by afflictions, Act_13:51; (b) they are filled with holy joy, Act_13:52; (c) they grow in grace, through the Holy Ghost, Act_13:52. (Lisco).

The first shall be last, and the last shall be first [Mat_19:30]: I. The first, as the last, (a) Who are the first? Those who had at the earliest period experienced the love of God, and been most richly endowed with its gifts. (b) Why are they afterwards the last? Because they did not faithfully apply the divine love that had been bestowed, and earnestly seek salvation, but indulged in pride on account of their gifts. (c) How do they become the last? Either by receiving a lower position in the kingdom of God, corresponding to the limited measure of their fidelity (Mat_20:10), or by being entirely excluded from the blessings of the kingdom of God, as a recompense for their absolute unfaithfulness, Act_13:46-47. II. The last as the first. (a) Who are the last? Those who had been called at a later period, and were endowed with less precious gifts, (b) Why are they afterwards the first? Because their knowledge of their wants urges them to seek salvation, Act_13:44; Act_13:48. (c) How do they become the first? By faithfully endeavoring, after they have themselves been admitted into the kingdom of God, to extend its blessings to others, Act_13:49; Act_13:52. (Lisco).

The enemies of the Gospel, injure themselves alone: I. They betray the secrets of their evil hearts, Act_13:45; II. They judge—and make—themselves unworthy of everlasting life, Act_13:46; III. They dishonor themselves by the vile weapons with which they contend, Act_13:50; IV. They cannot check the triumphant progress of divine truth, Act_13:48-49; Act_13:51-52.

The envy which the success of the Gospel awakens: it bears witness, I. Against the envious—exposing their secret arrogance, their bad conscience, the wretchedness of their internal life; II. In favor of the cause to which they are unfriendly—that cause must be well sustained, the excellence of which cannot be actually disproved—which is a goad that cannot be successfully resisted—and which confers blessings that no scoffs can prove to be unsubstantial.

The solemnity of the words pronounced by faithful witnesses of the truth: ‘We turn away:’ I. They are prompted, not by timidity or the fear of man, but by a firm determination to obey the divine will. II. They express, not pride and contempt, but sorrow and compassion for those who reject the salvation of God. III. They are dictated, not by indolence, but by a zeal which seeks a new field of labor.

When is it time for a servant of Christ to shake off the dust of his feet? (Act_13:51): I. When he has not only knocked at the door with friendly purposes, but also waited with patience and fortitude; II. When he has been directed, not only by men, but also by the Lord, to proceed further; III. When he not only finds the door closed to him here, but also sees another great and effectual door [1Co_16:9] opened to him.

Israel’s temporal rejection: I. Richly merited by pride, ingratitude, and wickedness; II. Righteously determined by the holiness and truth of the Lord; III. Converted into a blessing for the whole world, to which the Gospel is now sent [Rom. Acts 11.]; IV. Designed to be a warning to Christendom, as well as an urgent appeal to believers, to go and search out, with tender love, the lost sheep of the house of Israel [Mat_10:6].

[Act_13:47. Christ, revealed as the light of the Gentiles: I. The sense of the prophecy; II. The manner of its fulfilment; III. The present duties of the Christian church, with respect to it.—Tr.]

Footnotes:

[18]Act_13:42. a. Instead of αὐτῶν, the text. rec. [following G.], reads: ἐκ τἠς συναγωγῆς τῶν ʼΙουδαίων; these words were probably inserted in order that the church lesson, which began at this place, might be more clearly understood [and a subject be supplied to παρεκάλουν, (Alf.)—Tr.]; the single word αὐτῶν, however, is sufficiently attested by MSS. [A. B. C. D. E.] and versions [Vulg. etc.], and also by [Cod. Sin. and] the text of Chrysostom. [Lach., Tisch., and Alf. read simply αὐτῶν, and the last translates thus: “As they (the congregation) were going out, they (the same) besought, etc.”—Tr.]

[19]Act_13:42. b. The reading τὰ ἔθνη, after παρεκάλουν [of text. rec. from G.], is undoubtedly spurious, [omitted in A. B. C. D. E. Cod. Sin.], and, besides, in point of fact, involves an error [the Jews having united with the others in making the request, according to Exeg. note on Act_13:42-43. Lach. Tisch. and Alf. omit τὰ ἔθνη, and Meyer concurs.—Tr.]

[20]Act_13:42. c. [In place of: the next sabbath (Cranmer, Geneva), the margin of the Engl. vers. offers: “in the week between, or, in the sabbath between.” See Exeg. note, below.—Tr.]

[21]Act_13:43. [The text. rec. reads ἐπιμένειν, in accordance with G.; in place of it recent editors introduce πρόςμενειν, which is found in A. B. C. D. E. Cod. Sin.—Tr.]

[22]Act_13:44. ἐρχομένῳ [of text rec. from B (e sil). C (original). D. E (corrected). G. and Cod. Sin.], instead of ἐχομένῳ, is a correction, and is spurious, [“the sense of ἐχομ. not being perceived”, says Alf., who, with Lach. and Tisch., reads, in accordance with A. C (corrected). E (orig.)., ἐχομ., as in Luk_13:33; Act_20:15; Act_21:26.—Tr.]

[23]Act_13:45. ἀντιλέγοντες καὶ [in text. rec.] has been cancelled by Lachmann, in accordance with A. B. C. G. [Cod. Sin. Syr. Vulg.]; it is, nevertheless, genuine [found in D., most of the cursive mss., fathers, etc.], as it was dropped only because it seemed to be tautological. [Defended by de Wette as emphatic (“not only contradicting, but also blaspheming,” as ἐξηρεύν. and ἐρευν. in 1Pe_1:10-11), and inserted by Alf.—E. reads, in place of it, ἐναντιούμενοι; Mey. and Alf. regard both this word, and the omission of ἀντιλ., as unsuccessful attempts to improve the style.—Tr.]

[24]Act_13:50. a. [καὶ after γυναῖκας, of text. rec. is dropped in Stier’s N. T., as well as by Lach. Tisch. and Alf., in accordance with A. B. C. D. Syr. (“the eminent devout women”); but it is found in E. G. Vulg. Chryst.; it was originally written in Cod. Sin., but was cancelled by a later hand. Meyer regards the words as inappropriately inserted.—Tr.]

[25]Act_13:50. b. [“coasts.” This word is the version in the Engl. Bible, of μέρος, Mat_15:21; ὅρια (frequently, as here); χώρα (Act_26:20); τόπος Act_27:2. It is applied to the; side, border, or boundary of a country, as in Deu_19:8; Jdg_11:20. It was then employed to designate the region itself which was confined within certain limits or borders. It was, subsequently, applied specially to a boundary line running along the sea-shore. It refers here, in the former sense, to the country immediately surrounding Antioch.—Tr.]

[26]Act_13:51. [αὑτῶν after ποδῶν, is found in D. E. G. Vulg. etc., but is omitted in A. B. C. Cod. Sin., and by Lach. Tisch. and Alf.—Tr.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

13:42-43 The message stirred up interest among the people, and many of them were converted.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Act 13:42. Ἐξιόντων) Many Jews who refused to hear Paul went out before the time: see the foll. verse. Comp. ch. Act 28:25; Act 28:29.—παρεκάλυν0 besought, in contrast with what the Jews did.—εἰς τὸ μεταξὺ σάββατον, on the following Sabbath) μεταξὺ is an adverbial denoting the Sabbath that intervened between the rest of the days which Paul and Barnabas were about to spend at Antioch; and that was the seasonable time for discussing the same matters (“these words”). The proper notion of the Sabbath [as distinguished from its use to express a week] is to be retained, as long as the case admits of it.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act_13:42-43. After this speech Paul and Barnabas depart, and on their going out of the synagogue are requested by those present (the subject of παρεκάλ.) to set forth these doctrines again next Sabbath. But after the assembly was dismissed (λυθείσης), many even follow them (to their lodging), etc.

ἐξιόντων δὲ αὐτῶν] They consequently departed, as is indisputably evident from Act_13:43, before the formal dismissal of the synagogue. Olshausen, indeed, thinks that the ἐξιόντ. αὐτ. did not historically precede the λυθείσης τῆς συναγωγ., but is only anticipated as the chief point of the narrative, giving rise to the request to appear again. But this is nothing but an arbitrary device, which would impute to Luke the greatest clumsiness in his representation.

εἰς τὸ μεταξὺ σάββατον] on the next following Sabbath. Instead of μεταξύ, D has what is correct as a gloss: ἑξῇς. In the N.T. this meaning is without further example, for Rom_2:15 is not a case in point. From the apostolic Fathers: Barnabas 13; Clemens, ad Cor. I. 44. For the few, but quite certain examples from the other later Greek (Plut. Inst. Lac. 42, de discr. amici et adul. 22; Joseph. c. Ap. i. 21; Bell. v. 4. 2,but not Bell. ii. 11. 4), see Krebs, Obss. p. 220; Kypke, II. p. 67 f.; Wyttenb. ad Plut. Mor. p. 177 C. Comp. Otto, ad Theoph. Ant. i. 8, p. 26 ff. Others (Camerarius, Calvin, Beza, Erasmus Schmid, Rosenmüller, Sepp, and others) render: diebus sabbatha intercedentibus, by which, following the Recepta (see the critical remarks), those making the request are regarded as Gentiles, who would have desired a week-day. Comp. Luther: between Sabbaths. We should then have to explain σάββατον as week (Mar_16:9; Luk_18:12; 1Co_16:2), that is: on the intervening week, so that it would require no conjectural emendation (Grotius: σαββάτων). But the evident connection in which Act_13:42 stands with Act_13:44 gives the necessary and authentic explanation: τῷ ἐχομένῳ σαββάτῳ.

τ. σεβομ. προσηλ.] the (God) worshipping proselytes. This designation of the proselytes occurs only here; elsewhere, merely προσήλυτοι (Act_2:10, Act_6:5; Mat_13:21), or merely σεβόμενοι with (Act_16:14, Act_18:6) and without (Act_13:50, Act_17:4; Act_17:17) Θεόν. Yet there is here no pleonasm; but σεβομ. is added, because they were just coming from the worship, as constant partakers in which they were worshipping proselytes.

οἵτινες] applies to Paul and Barnabas, who (quippe qui) made moving representations (ἔπειθον) to those following them to continue in the grace of God (which by this first preaching of the gospel had been imparted to them), because the apostles by the very following of the people (and certainly also by their expressions) might be convinced that the χάρις τοῦ Θεοῦ had found an entrance into their souls.

προσλαλοῦντες] speaking to them; Act_28:20. Lucian. Nigr. 7. 11, 18; Theophr. Char. 19; Wis_13:17.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Act 13:42 . ἐξιόντων : “and as they went out,” i.e. , the Apostles, before the synagogue broke up the congregation of Jews and proselytes besought them not “when they had gone out,” which would introduce a confusion of time; see critical notes. Wendt refers to Act 13:15 , and takes ἀρχισυ . as the subject of παρεκάλουν . εἰς τὸ μ . Σ .: “the next Sabbath,” A. and R.V., cf. for εἰς Act 4:3 . μετ . here an adverb, later Greek, cf. Barn., Epist. , xiii., 5; Clem. Rom., Cor [264] i. 44, and so in Josephus; Act 13:44 apparently decides for the rendering above. Others take it of the days during the intervening week, between the Sabbaths, cf. J. Lightfoot, in loco , and Schöttgen.

[264] Corinth, Corinthian or Corinthians.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

The Gentiles go before the Jews into the kingdom of heaven.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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 Act 14:14; Act 13:7; Act 12:25; see on Act 14:14; Act 13:7; Act 12:25). These names evidently been won to the Gospel by what they had heard, and felt a clinging to their spiritual benefactors.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 42. When the Jews were gone out] That part of them in whom the words of the prophet were fulfilled, viz. those who, though they had the clearest relation of so interesting a history, would not believe it: they shut their eyes against the light, and hardened their hearts against the truth. There were other Jews in the assembly that did believe, and were saved.

The Gentiles besought] There is some doubt whether the original, παρεκαλουν τα εθνη, should be translated the Gentiles besought; or they besought the Gentiles: for the words will bear either, but the latter sense more naturally. When the Jews retired, determining not to credit what was spoken, the apostle, seeing the Gentiles of a better mind, requested them to come and hear those words, or doctrines, the next Sabbath. But, the next, τομεταξυ, as Hiesychius defines it, μετολιγοναναμεσον, shortly, or betwixt, may mean the after part of the same Sabbath, or the course of the ensuing week, between the two Sabbaths; for Mondays and Thursdays, or the second and fifth days of the week, were times in which those who feared God usually met together in the synagogue; for it is a maxim with the rabbins, that no three days should elapse without reading of the law.

On this verse there is a great number of various readings: instead of, when the Jews were going out of the synagogue, ABCDE, several others of great repute, with all the Syriac, the Coptic, AEthiopic, Armenian, Vulgate, and Itala, read, As they were going out, they entreated that these words should be preached unto them in the course of the week, or the next Sabbath. So that, according to this well accredited reading, the words, εκ της συναγωγης των ιουδαιων, are left out in the first clause, αυτων being put in their place; and τα εθνη, the Gentiles, is wholly omitted in the second clause. The most eminent critics approve of this reading; indeed it stands on such authority as to render it almost indubitable. Of the αυτων, them, which is substituted for the first clause, Professor White says, lectio indubie genuina: this reading is undoubtedly genuine; and of the τα εθνη εις, he says, certissime delenda: they should certainly be expunged. We are therefore to understand the words thus: that, "as they were going out on the breaking up of the assembly, some of them desired that they might have these doctrines preached to them on the ensuing week or Sabbath." And thus all the ambiguity of the verse vanishes.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

42. When they were gone out of the synagogue. It may be also read, out of the synagogue of the Jews, and peradventure more fitly. For it is likely that they were gone out before the multitude was dispersed; and that is gathered out of the text because Luke saith shortly after, that when the synagogue was dissolved certain of the Jews did follow Paul and Barnabas. Therefore, the sense is, that Paul and Barnabas went out whilst the Jews were yet assembled, and that they were then requested by the Gentiles to take some pains with them in the mean season.

43. And that afterward there came certain of the Jews and proselytes to Paul, being both desirous to learn, and also that they might make profession of their faith. When as the old interpreter and Erasmus did translate it the Sabbath following, they did not understand Luke’s meaning. For seeing that he intreateth in this place of the Gentiles, I do not think that they choose a Sabbath wherein they may hear Paul and Barnabas. For that day was appointed for the Jews, but the Gentiles had no less opportunity upon other days. Therefore, to what end should they defer their desire and prayers until the eighth day? Yea, rather they covet to hear Paul whilst he is at leisure, and is not occupied in teaching the Jews. So that the Lord doth not suffer them to be idle until the Sabbath come, offering unto them matter in the Gentiles, wherein they may exercise themselves.

42 They would speak words. I have translated it as it is in Luke, though the article τα may be taken for τα αυτα, as in some other places. Then the sense should be, that they were requested that they would that week intreat of the same things before the Gentiles. Furthermore, whilst that the Gentiles do snatch greedily at every first opportunity, the Jews being quiet, do neglect that which is set before them; only that certain of them join themselves to Paul and Barnabas. Luke expresseth the proselytes by name, who seeing they had embraced the doctrine of the law, and did worship the God of Israel, were not puffed up with that pride which hindered the Jews, who made boast of their long stock and race.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(42) And when the Jews were gone out of the synagogue.—The better MSS. give simply, as they were going out, the Received text being apparently an explanatory interpretation. The reading, “the Gentiles besought,” is an addition of the same character, the better MSS. giving simply, they besought, or were beseeching. What follows shows, indeed, that some at least of the Jews were led to inquire further. The participle implies that they stopped as they passed out, to request the Apostle to resume his teaching on the following Sabbath. This, and not the marginal reading “in the week between,” is the true meaning of the words, though they admit, literally, of the other rendering.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

42–52. Further preaching both to Jews and Gentiles. Jealousy of the Jews, and expulsion of the Apostles from Antioch

42. And when the Jews were gone out of the synagogue, the Gentiles besought, &c.] The oldest MSS. give, “And as they were going out of the synagogue they besought, &c.” The desire was expressed by the congregation both of Jews and proselytes as they left the synagogue. We do not read of the Gentiles joining the throng of listeners until the next Sabbath (Act_13:44).

that these words (tidings)] The whole declaration of the Christian faith. It is not the ordinary Greek term for “word.” Cp. Act_10:37.

the next sabbath] The Greek words differ from those below in Act_13:44, and have been rendered by some “during the intervening week.” As is pointed out in the Excursus on Act_13:15, the Jewish congregations had a portion of the Law read in the synagogues not only on the Sabbath, but on the Monday and on the Thursday mornings, that they might not be for three days without hearing the Scripture. The peculiar expression in this verse may apply to the meetings in the synagogue on those days, and that then the people desired to hear once more the message which St Paul had just preached to them. As a different expression is used so immediately, for “on the next Sabbath,” it is but just to suppose that the historian had some reason for the variation of his language in the two verses.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

But when the Jews saw the multitudes,.... The vast number of people, the inhabitants of the city, the Gentiles, that were assembled together to hear the word. This must be understood of the unbelieving Jews, who came with no good design:

they were filled with envy; at the Gentiles, that they should have the word equally preached to them, as to themselves, to whom the oracles of God were committed; or at the popularity of the apostles, that such numbers should follow them; and they might fear many converts might be made by them, from among them:

and spoke against those things which were spoken by Paul; concerning Jesus of Nazareth being the Messiah, which they denied; and concerning free justification by his righteousness, which they affirmed to be by the works of the law: and they went on

contradicting and blaspheming; publicly opposing him, and speaking evil of him, and of his doctrines; and not only so, but belching out their blasphemies against the Lord Jesus Christ. The Alexandrian copy, the Vulgate Latin, Syriac, and Ethiopic versions, leave out the word "contradicting", as redundant, it having been before said, that "they spoke against", or "contradicted" what Paul delivered; though it may not be superfluous, but express their continuance in their contradiction and opposition; and which was attended with, and issued in blasphemy: such a spirit of reproach and blasphemy is with the Jews a sign of the Messiah's coming;

"says R. Jannai (x), when you see generation after generation reproaching and blaspheming, look for the feet of the Messiah, according to Psa 89:51.''

This they have been doing one age after another, even for many ages; and therefore, according to one of their own signs, the Messiah must be come.

(x) Shirhashirim Rabba, fol. 11. 4.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

42 And when the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached to them the next sabbath.

Ver. 42. The Gentiles besought] Where a powerful ministry is settled, there some souls are to be converted. A master that sets up a light hath some work to be done thereby.

Be preached to them the next sabbath] Or in the interim between the two sabbaths. A warrant for week day lectures, Intra proxime sequens sabbatum, interiectum tempus significatur, saith Beza.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

And when the Jews ... - There is a great variety in the mss. on this verse, and in the ancient versions. Griesbach and Knapp read it, “And when they were gone out, they besought them that these words might be spoken, etc.” The Syriac reads it, “When they departed from them, they sought from them that these words might be spoken to them on another Sabbath.” The Arabic, “Some of the synagogue of the Jews asked of them that they would exhort the Gentiles with them, etc.” If these readings be correct, then the meaning is, that some of the Jews exhorted the apostles to proclaim these truths at some other time, particularly to the Gentiles. The mss. greatly vary in regard to the passage, and it is, perhaps, impossible to determine the true reading. If the present reading in the English translation is to be regarded as genuine of which, however, there is very little evidence the meaning is, that a part of the Jews, perhaps a majority of them, rejected the message, and went out, though many of them followed Paul and Barnabas, Act 13:43.

The Gentiles besought - This expression is missing in the Vulgate, Coptic, Arabic, and Syriac versions, and in a great many mss. (Mill). It is omitted by Griesbach, Knapp, and others, and is probably spurious. Among other reasons which may be suggested why it is not genuine, this is one, that it is not probable that the Gentiles were in the habit of attending the synagogue. Those who attended there were called “proselytes.” The expression, if genuine, might mean either that the Gentiles besought, or that they besought the Gentiles. The latter would be the more probable meaning.

The next sabbath - The margin has probably the correct rendering of the passage. The meaning of the verse is, that a wish was expressed that these doctrines might be repeated to them in the intermediate time before the next Sabbath.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

When the Jews were gone out of the synagogue; or, as some read, the apostles, Paul and Barnabas, were gone out of the synagogue of the Jews.

The Gentiles; proselytes, or such devout persons formerly spoken of, who had relinquished paganism, and came to be instructed in the knowledge of the true God by the Jews.

The next sabbath; or in some day betwixt the sabbaths: the apostles took all advantages, if there were a festival, which was also called a sabbath, Lev 16:31, and in Lev 23:1-44, frequently; they would preach in season and out of season: howsoever, because we find the apostles did meet again with them on that day seven-night after, it is most probable that their desire was so to be understood. See Act 13:44.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

42. Jews were gone out—The congregation was not broken up until the next verse. Hence it is supposed that the Jews, in anger, left the synagogue instantly upon the close of the discourse, leaving the Gentiles in a very different state of temper. That the Jews were in a state of irritation is clear from 45-48, but it is to be noted that the best manuscripts omit both the words Jews and Gentiles. And the meaning, then, would be, that as the apostles were going out, they—that is, impersonally a number—desired their preaching again next Sabbath. The reading adopted by our authorized translation probably arose from additions made by explanatory words creeping into the text. The explanatory words, perhaps, express the full facts as they really took place.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And as they went out for when the Jews were gone out of the synagogue, A.V. and T.R.; they for the Gentiles, A.V. and T.R.; spoken for preached, A.V. They besought. The R.T. is that of Chrysostom and the best manuscripts, and is adopted by Meyer, Olshausen, Lange, Afford, Bishop Wordsworth, the "Speaker"s Commentary," etc. There is a difference of opinion as to who is meant by they. The simplest explanation is that they means Paul and Barnabas, who went out of the synagogue before the formal dismissal of the congregation; and, as they were going out, received an invitation to repeat their instruction on the next sabbath.

Vers. 42-52. The savor of death and of life.

We have here a memorable example of the same gospel being a savor of life to some and of death to others, according to the reception given to it in the heart of the hearers. Here was a mixed congregation of Jews and proselytes and Gentiles. They had all the same advantages; they all heard the same gospel at the mouth of the same preacher. Some, when they heard, believed; a hunger sprang up in their souls to hear and to know more of the salvation of God. They followed the preachers out of the synagogue; they hung upon their words; they listened to their exhortations. The next sabbath found them in the synagogue again. We can imagine that the pressing thought in their hearts was, What must I do to be saved?" We can imagine how they struggled out of the darkness into the light of Christ; how the new message of redeeming love and justifying grace kindled new thoughts in their inmost souls; how they followed the words which led them till they found peace and life in Jesus Christ. The gospel was to them "a savor of life unto life." But others heard and believed not. Their conscience was not pricked with sin; their souls were not moved by the love of God; they did not yearn after more light, more knowledge of the glorious Lord; they were not humbled before the cross; but their self-love was wounded, their pride was aroused, jealousy and hatred were kindled within them at the success of the gospel. They spurned the truth which would lower their importance; they scorned the light in which their own glory would grow pale; they hated the goodness before which their own goodness withered into sin. They knew Christ only to contradict him; they knew his Word only to blaspheme him. The gospel of God"s grace had come to them, but their last state was worse than the first. The gospel was to them "a savor of death unto death.

Vers. 42-52. Ministerial success.

I THAT IT IS A REAL MINISTERIAL GAIN TO EXCITE RELIGIOUS INQUIRY. (Vers. 42-44.) It was a considerable success to have called forth the interest of the Gentile audience, so that they begged to hear the same truths stated again (ver. 42). It was the beginning of "the grace of God" in their hearts (ver. 43); it resulted in the excitement of still more extensive inquiry, so that "the whole city" was agitated and solicitous (ver. 44). We may thank God for the commencement of religious life, for the sprouting of the seed, for the first signs of spiritual awakening; we need not hesitate to ascribe this to the hand of God on the heart of man.

II THAT SUCH AWAKENING MUST BE FAITHFULLY FOLLOWED UP BY THE CHRISTIAN TEACHER. Paul and Barnabas "persuaded them to continue," etc. (ver. 43). We must not only plant, but. (1Co_3:6) We should watch for the first signs of religious earnestness, and promptly follow up what has been wrought by wise, earnest, devout encouragement.

III THAT THE CHRISTIAN TEACHER SHOULD AVAIL HIMSELF OF EVERY PROVIDENTIAL OPENING. (Vers. 45-47.) The rejection of the gospel by the Jews might have led some half-hearted missionaries to abandon their work. But to those who were here at work it simply acted as an incentive to go forth into a wider field. They took the shutting of one gate to mean entrance through another; the blocking of one way to prove that the finger of God was pointing in another direction, where more ground was to be cultivated and larger harvests were to be reaped. So must we strive to gain good from apparent evil, and look on every adverse event as showing us what other and what better thing our Master would have us do.

IV THAT GOD"S WORK WILL BE WROUGHT IN SPITE OF MAN"S ENMITY, AND EVEN BY MEANS OF IT. The violent and determined opposition of the Jews (ver. 45) led the apostles to a conclusion in favor of more extensive Christian labor earlier than they could otherwise have reached it. The language of Paul (ver. 46) indicates no little tension of feeling. The enemies of the truth urged onward the chariot of the kingdom, and it rolled forward at full speed. And the fervent words of the apostle met with a prompt and earnest response (ver. 48); the Gentiles "glorified God," and many of them yielded an intelligent, saving faith to the truths presented. So much of centrifugal force was there in the enmity of the Jews that the. gospel was carried far and wide, and "the Word of the Lord was published throughout all the region" (ver. 49). A happy thing it is for us that often "vaulting ambition o"er leaps itself and comes down on the other side," that the wrath of man does occasionally and incidentally work the righteousness and grace of God, that the industry of evil builds up the walls it is seeking to undermine.

V THAT MINISTERIAL SUCCESS IS CERTAIN TO BE DASHED WITH SOME DISAPPOINTMENT, and that the Christian teacher must mingle reproach with invitation (vers. 50, 51).

VI THAT FAITHFUL WORK MAY FILL THE MINISTER OF CHRIST WITH HOLY JOY. (Ver. 52.) There is a gladness, an exultation, which may find a home in the teacher"s heart which is not holy, and when it cannot be said that he is "filled with joy and the holy Ghost;" that is, when he is congratulating himself with a satisfaction that is selfish, earthly, unspiritual. But when his joy is pure, disinterested, Christian; when he rejoices because Christ is being honored and men are being raised and blessed, then is his heart happy with a joy with which the Holy Spirit is closely associated, and which "sanctifies and satisfies the soul. C.

Vers. 42-52. Jewish jealousy.

The result of the preaching of Paul at Antioch was the conversion of many Jews and Gentile proselytes to the Christian faith. To these the exhortation, appropriate to all new converts, was given: Abide in the grace of God.

I THE GATHERING OF THE MULTITUDE. There is always some reason for the gathering of the crowd. Its fancy is easily excited. It is attracted by the wonderful and the novel. Here it was no mere sensationalism; it was the desire to hear the Word of God which drew them together. At its heart the multitude loves truth. Well it may; for it craves salvation from misery, and knows that this is to be found in truth alone. Often is the multitude deceived in thought, and mistakes sound for sense; but not for long.

II THE RISE OF JEWISH ENVY. The causes of which are not difficult to explain. The new-comer has laid hold upon the people and gained their ear. It is at last the multitude to whom the teacher and the ruler must appeal, and from whom he must derive his influence. Popularity invites jealousy and attracts hate from the unsuccessful. Rare indeed is the magnanimity shown by John the Baptist: "He must increase, but I must decrease." To be willing that monopoly of privileges should pass away and that all should equally share the light and the love of God, is the spirit of the gospel, which opposes Jewish exclusiveness and jealousy.

III THE DESTINATION OF THE GOSPEL.

1. First to the Jews. Not for their own merits" sake, but because of the promises of God, who cannot deny himself, and, despite our unfaithfulness, remains faithful. But the blessings of the gospel are freely offered to free men. They may, therefore, be rejected. In the freedom of choice lies boundless possibility of good and boundless responsibility for evil.

2. Those who reject it are self east away. Ye cast away yourselves, and do not think yourselves worthy of eternal life." It is never that God thinks us unworthy of the best, but that we do not rise to seek it. Self-neglecting, as the great poet teaches, is a viler sin than self-love. We prefer our prejudices to the truth, our passions and pleasures to God"s will, the material to the spiritual and ideal good; and thus turn against ourselves in acts that are suicidal. Men shut themselves out of heaven while they shut themselves in with narrowness and contempt of truth.

3. Opportunity passes to those who are ready for it The Gentiles in their sorrow and depression, needed comfort, and greeted the... good news of the love of God. The kingdom of God and the mission of the Messiah were for all who needed its blessings. The gospel is a light and a saving power in mankind. Those who are satisfied with their own state, outward or inward, will turn away from it; they cannot relish a message which implies the inward misery of those to whom it is addressed. But the sad and the sick hail it with joy, and find in it the power of God unto salvation. And the Word of God spreads over the whole land.

4. The influence of women in the diffusion of Christianity. Women can powerfully help or hinder the course of any movement in the world, especially any religious movement. Here certain feelings in their minds are appealed to, antagonistic to the gospel. It would be easy to misrepresent it. These proselyte women might say that they had learned to be religious without the gospel, and what could it do more for them? Or it might be represented that it subverted sound piety, whereas it really fulfils every noble ideal learned elsewhere. Among the proselytes to Judaism we see elsewhere that it received a warm welcome. The lesson from such incidents is the practical one that we should test any new teaching for ourselves, not accept reports at second hand. The seeming new is often not true; the new and the true are ever the fulfillment of the old. J.

Vers. 42-52. The clash of two worlds in Christ.

It may certainly be said that the Jews had long been a world by themselves. In one fashion this had been the ordaining of Heaven itself, though they had wrested the true idea of things to a false. And in matter of fact, the whole of the rest of the earth had been another world. It was but too true now that places were to change, and, while the lofty fell, the lowly were exalted. The climax was scarcely reached as yet chronologically, but the passage of the history before us may most justly be looked at as setting forth very strikingly the climax in its nature. Notice

I THE OPENING SIGNS. The place is the synagogue, the place of the Jew. The service is on the sabbath, the service and the sabbath both of the Jew. The congregation is in the first place almost exclusively the congregation of the Jew and of those who had now some time been allied to him as proselytes. These had heard read the Law and the prophets, and had, in addition, heard thereupon exposition and exhortation, the freshest in style, from two of their own race. The service is over, and they leave, when

(1) in some form or another, by deputation or by the importunate acclamation of many together, the Gentiles beg that next sabbath they may be given to hear the same Word preached. It seems that their application was at all events not refused. But

(2) Paul and Barnabas turn not their back upon those who had been listening to them, nor give them any sign of the cold shoulder, but the contrary. They speak to them, and beg them to value and "to continue in the grace of God.

II THE GREAT DISCLOSURE. The next sabbath day has come round. There is still a standing synagogue; there are still "Law and prophets and blest psalm;" there are still an ample number of Jews and of proselytes to make a congregation, and a good one. But the synagogue has come to look like an antiquated, useless, and quite disproportionate building. It is not equal to the needs of the day, nor anything like it.

1. "Almost the whole city is come together to hear the Word of God.

2. The second part of the great disclosure is that the Jews cannot take it with any equanimity even, that they are to be thus swamped by the outsiders. "Envy" rules them.

3. The third act in the disclosure is that they will try to resist the tide of a greater force than the ocean. They "speak against" what last sabbath they did not speak against. They commit themselves to speak against the word spoken by Paul, and they add contradiction and blasphemy.

4. And the fourth act in the disclosure is that Paul and Barnabas both close with them, no longer in argument argument is waste when contradiction and blasphemy" are begun but in an authoritative and bold declaration of their own mission. The very hour has come to say that the privileges, long neglected and now refused, shall not waste nor be "drawn up again into heaven," but shall be fully, freely, publicly offered to all the world; "For the mouth of the Lord hath spoken it" (ver. 47).

III THE DAY"S ISSUE. It is threefold.

1. The strangers and outsiders are filled with gladness and gratitude. They do not refuse to take the "leavings" of haughty and exclusive Jews. Nor do they think them, call them, or find them "crumbs from the Master"s table." No; they see their day, their opportunity, their feast, and, hungry, sit down to it as a banquet indeed. They are "glad;" they glorify the Word of the Lord;" they "believe;" they are "filled with joy and with the Holy Ghost." For they felt that that "day salvation had come to their house.

2. The disconcerted Jew, most disconcerted of all because he inwardly knew he had forfeited, of his own surrender, his chiefest blessing and distinction, will not let things lie. He will raise the respectable, " the "orthodox," part of the city, and even women of the devout and honorable, and chief men of the city, who "cared for none of these things" probably in their heart. And all these join to persecute the two men, Paul and Barnabas. And they expel them.

3. These two servants of Christ hear the echoes of a voice which perhaps they had not heard itself. (Luk_10:11) And they hear the call of duty (Mat_10:23) elsewhere, and do not forget that the time is precious, that daylight will soon have gone, and that it is theirs to "work while it is day. B.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

When the Jews were going out - Probably many of them, not bearing to hear him, went out before he had done. The Sabbath between - So the Jews call to this day the Sabbath between the first day of the month Tisri (on which the civil year begins) and the tenth of the same month, which is the solemn day of expiation.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Observe here, 1. The apostle having ended his sermon to the Jews, the Gentile proselytes desire to hear more of this subject the next sabbath-day. Such to whom the word of God is savoury and sweet, are not soon cloyed with it, but hunger after it. Neither do they loath the heavenly manna because it is rained down frequently about their tents.

Observe, 2. The apostle readily complies with their desire ; he preaches again the next sabbath, when almost the whole city came together to hear the gospel. But this angered the devil, and occasioned great envy and persecution to the apostles.

Learn thence, That a crowd of hearers, but especially of young converts, is very hurtful to Satan, and doth usually stir up abundance of rage in his servants against the ministers of Christ: When the Jews saw the multitudes, they were filled with envy.

Observe, 3. The instruments Satan makes use of to carry on his fierce persecution against the apostles: He stirred up the devout and honourable women, and chief men of the city.

Learn thence, 1. That the powerful and successful preaching of the gospel usually stirs up violent persecution against the preachers of the gospel.

2. That devout women and great men, nourished up in ignorance, are oftentimes great opposers of the truth, and instruments of persecution: The Jews stirred up the devout women, &c.

Observe, 4. How the apostle with great boldness and courage acquaints them with their sin and danger: Ye judge yourselves unworthy of eternal life. But how so? Not directly and formally, but interpretatively and practically. They thought very well of themselves, no doubt, and judged themselves worthy of eternal life, but their practice pronounced them unworthy, and gave sentence against them, whilst they acquitted themselves; for this their contempt of the grace of the gospel, did declare them unworthy of eternal life.

Observe, 5. The emblematical action performed by the apostles to signify God’s rejection of this miserable people; They shook off the dust of their feet against them.

This signified, 1. That the very earth was polluted where such refusers of the precious gospel did inhabit, nad was therefore to be shaken off as a filthy thing.

2. That they were a base people, vile as the dust, and that, as such, God had now shaken them off.

3. That the dust of the apostles’ feet there left, might be as a witness against them, that the gospel had been preached to them. This action of shaking off the dust of their feet, was a dismal signification of a forsaken people.

Observe, 6. With what joy and gladness the poor Gentiles entertained the glad tidings of the gospel: When the Gentiles heard this, they were glad; and as many as were ordained to eternal life, believed. That is, when the Gentiles heard the good news, and understood their own interest in it, they rejoiced exceedingly; and as many as were by the Holy Spirit of God prepared and disposed to seek after eternal life, believed.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

42. The crowd is astounded and utterly bewildered. The audience is dismissed; meanwhile there is a general clamor for those wonderful words to be spoken to them the next Sabbath. Amid the exhortations of the apostles to the lingering crowd, many of the Jews and pious proselytes are actually converted to the Christhood of Jesus. We must remember that conversion in that day included the new birth, i. e., spiritual elevation in case of a saved people. Anon, they fell in with godly members of the Jewish church, like Zachariah, Elizabeth, Joseph, and many others, who knew the God of Israel experimentally, and were intelligently saved through the Lord’s coming Christ. Such did not have to be converted to God, but only to the Christhood of Jesus.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

42, 43. When Paul's speech was concluded, the synagogue was dismissed and the apostle had an opportunity to learn what particular effects had been produced. The people, candid and outspoken, let him in no doubt on the subject. (42) " Now as they were going out, they entreated that these words should be spoken to them the next Sabbath, (43) and, the synagogue being dismissed, many of the Jews and devout proselytes followed Paul and Barnabas, who, talking to them, persuaded them to continue in the favor of God. " Thus, notwithstanding the majority of the Jews in the audience gave such evidence of incredulity as to extort the warning with which Paul closed his speech, some of them were ready to believe; while the Gentile proselytes, less affected by Jewish prejudices, and, therefore, better prepared to do justice to the speaker, were most deeply interested. The picture which Luke gives of their following Paul and Barnabas in a crowd away from the synagogue, and keeping up an earnest conversation, is a striking exhibition of the simple habits of the people, as well as of the interest which they felt in the new and thrilling theme of the discourse.

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

42, 43. When the Jews were gone out. The Revised text gives a different sense: “As they (Paul and Barnabas) went out,” they were asked to speak again the next Sabbath.

When the congregation broke up. When the services were over, many, both Jews and proselytes, followed them to learn more, and possibly yielded to Christ. Persuaded them to continue in the grace of God. By trusting in and obeying him. This could not be done if they refused Christ when he was preached to them.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

As Paul and Barnabas left

"When Paul and Barnabas were leaving"

begged them that they might

"begged them to"

these same words

Here "words" refers to the message that Paul had spoken. AT: "this same message" (See: Metonymy)

When the synagogue meeting ended

Possible meanings are 1) this restates "As Paul and Barnabas left" in verse 42 or 2) Paul and Barnabas left the meeting before it ended and this occurs later.

proselytes

These were non-Jewish people who converted to Judaism.

who spoke to them and urged them

"and Paul and Barnabas spoke to those people and urged them"

to continue in the grace of God

It is implied that they believed Paul's message that Jesus was the Messiah. AT: "to continue to trust that God kindly forgives people's sins because of what Jesus did" (See: Assumed Knowledge and Implicit Information)

translationWords

Paul

Barnabas

beg

word

Sabbath

synagogue

Jew

grace

God

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

42–52. FURTHER PREACHING BOTH TO JEWS AND GENTILES. JEALOUSY OF THE JEWS, AND EXPULSION OF THE APOSTLES FROM ANTIOCH

42. ἐξιόντων δὲ αὐτῶν for ἐξιόντων δὲ ἐκ τῆς συναγωγῆς τῶν Ἰουδαίων with אABCDEI. Vulg. ‘exeuntibus autem illis.’

τὰ ἔθνη omitted with אACDI. Unrepresented in Vulg.

42. ἐξιόντων δὲ αὐτῶν, παρεκάλουν, and as they were going out, they besought. The congregation had been in the synagogue where we may presume that only Jews and proselytes were assembled. We do not read of Gentiles among the throng of listeners until the next sabbath. The τὰ ἔθνη of the Text. recept. makes the verse unintelligible.

εἰς τὸ μεταξὺ σάββατον. In 44 we have the expression τῷ δὲ ἐρχομένῳ σαββάτῳ, and some thinking a difference of meaning intended would render here ‘during the intervening week.’ This does not seem needed, but as is pointed out in the Excursus on Act 13:15 the Jewish congregations had a portion of the Law read in the synagogues not only on the Sabbath, but on the Monday and on the Thursday mornings, that they might not be for three days without hearing the Scripture. The peculiar expression in this verse may apply to the meetings in the synagogue on those days, when the people desired to hear once more the message which St Paul had just preached to them.

τὰ ῥήματα ταῦτα. Render, these tidings, to mark that the word is not λόγος. Cf. Act 10:37.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

42.] The insertions in the rec. have been made (see var. readd.) partly perhaps to remove the ambiguity in αὐτῶν, and to supply a subject to παρεκάλουν. But they confuse the sense.

ἐξιόντων αὐτ., As they (the congregation) were going out, they (the same) besought.

On the N.T. construction, παρεκάλουν λαληθῆναι, i.e. the passive inf. after verbs of commanding, exhorting, &c., see Buttmann, Grammatik des N. T.-lichen Sprachgebrauchs, § 141. 5, p. 236. He traces it to the influence of the Latin jubere and the like. See, among his many examples, Mar 5:43; Mar 6:27; ch. 5:21; 22:24; 25:21.

τὸ μεταξὺ σάβ. appears, by the usage of Luke, to mean the next sabbath-day, not ‘the following week.’ This last rendering would hardly suit εἰς, which fixes a definite occasion,—nor ver. 44, which gives the result. The ref. to Josephus abundantly justifies this use of μεταξύ.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Next [μεταξυ] . The word commonly means intermediate, and hence is explained by some as referring to the intermediate week. But the meaning is fixed by ver. 44; and though the word does not occur in the New Testament elsewhere in the sense of next, it has that meaning sometimes in later Greek.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.