Acts 13:43

13:43 Full converts to Judaism (also called proselytes) were Gentiles who had gone through the rite of circumcision to become full members of the Jewish community, observing the Jewish law (see also 2:11; 6:5; Matt 23:15). • The grace of God is a key concept in the New Testament to describe God’s unmerited favor shown preeminently through Jesus Christ.

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

Act 13:43. Σεβομένων) worshipping God. As to these, see on ch. Act 17:4.—προσλαλοῦντες, addressing) with somewhat of familiarity.—ἔπειθον, persuaded) Temptation was likely to assail them.—τῇ χάριτι τοῦ Θεοῦ) in the grace of GOD, which they had received from the Gospel.

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

Act 13:43 . λυθ . δὲ : Paul and Barnabas had gone out before the synagogue was formally broken up; δέ marks the contrast in the case of those who followed them to hear more. τῶν δεβ . προσ .: only here. σεβ . τὸν Θεόν or φοβ . τὸν Θεόν : used elsewhere of the uncircumcised Gentiles who joined the Jewish synagogue, whilst προσήλυτοι means those who became circumcised and were full proselytes: “devout,” R.V., referring rather to the outward worship, “religious,” A.V., rather to inward feelings (but in Act 13:50 , “devout,” A.V.). οἵτινες (Act 9:35 , Act 11:28 ) refers to the Apostles, but see on the other hand Rendall’s note, pp. 92, 165, referring it to the people (so apparently Calvin). The Apostles thought by the eager following of the people that the grace of God had found an entrance into their souls, see critical notes for . προσλαλοῦντες : in N.T. only elsewhere in Act 28:20 , cf. Wis 13:17 (Exo 4:16 , A 2 ).

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

Which had forsaken their heathenish religion, and embraced the religion set forth by Moses.

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

who, speaking to them--following up the discourse in the synagogue by some further words of encouragement.

persuaded them to continue in the grace of God--which they had experienced through the Gospel. (Compare Act 11:23).

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 43. Many of the Jews] Direct descendants from some of the twelve tribes; and religious proselytes, heathens who had been converted to Judaism, and, having submitted to circumcision, had become proselytes of the covenant: though some think that the expression means proselytes of the gate-persons who believed in one God, like the Jews, but who had not received circumcision.

Persuaded them to continue in the grace of God.] That is, that they should continue to credit the Gospel; to receive the spirit and influence of it; to bring forth the fruits of that spirit; and thus continue under the favour and approbation of God.

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

43. Who speaking. The sense is doubtful. For it may be referred unto the Jews and proselytes, that they exhorted Paul and Barnabas that they should not faint, but stand stoutly in the grace of God. Neither did they want occasion; for they saw combats prepared for them; and that therefore they had need of invincible constancy to suffer and abide the brunts of the contrary faction. Wherefore that might very well agree, that being inflamed with a desire to go forward, they sought to encourage Paul and Barnabas to hold on. If you refer it unto Paul and Barnabas, the sense shall be this, that they did not reject those which came, but they entertained them courteously and gently, and confirmed and strengthened them, that they might persist in the grace which they had received. And this word grace doth first comprehend the faith of the gospel; secondly, those good things which come thence to us; or, that I may speak more briefly, the calling into the hope of eternal salvation.

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.

(43) When the congregation was broken up.—Better, as keeping to the usual rendering, the synagogue. The two preachers withdrew to their inn or lodging, and were followed by many of both classes of their hearers—not, as the Received text of Act_13:42 implies, by one only. It is probable, looking to St. Paul’s language in 1Co_9:6—which can only refer to their joint life at the Syrian Antioch, or on this journey,—that during the week that followed they worked for their maintenance as tent-makers. (See Note on Act_18:3.) Manufactures of this kind were so common in all the towns lying on or near the Taurus range of mountains, that it would not be difficult for any skilled workman, such as St. Paul, to obtain casual employment.

Persuaded them.—The tense implies that they went on throughout the week—probably after their day’s labour was over—with this work of persuasion.

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

43. religious (devout) proselytes] Perhaps applied to the proselytes of righteousness as distinguished from the proselytes of the gate.

persuaded them to continue in the grace of God] as Barnabas in like circumstances had urged on the converts at Antioch in Syria (Act_11:23). Here, though we have no mention of actual converts, the Apostles must have had regard to the “purpose of their hearts” when they spake to these enquirers as though they were already “in the grace of God.”

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.

Then Paul and Barnabas waxed bold,.... They were not at all daunted at the opposition they met with, but rather grew more courageous, and used great liberty of speech, and spoke out freely, plainly, and openly: and said,

it was necessary that the word of God should first have been spoken to you; as it was by Christ and his apostles, whilst he was on earth; and though, after his resurrection, the commission to his apostles ran, to preach the Gospel to all nations, yet they were ordered to begin at Jerusalem, and preach to the Jews first; and this they hitherto strictly observed:

but seeing ye put it from you; with loathing, indignation, and contempt:

and judge yourselves unworthy of everlasting life; no man is worthy of everlasting life, on account of anything done by him, for it is the free gift of God; and all who are sensible of themselves, and of the just demerit of sin, conclude themselves unworthy to inherit eternal life; but this was not the case of these Jews, nor is it the sense here: but the meaning is, that the Jews, by this act of theirs in rejecting the Gospel, did as it were pass sentence upon themselves, and determine against themselves that they ought not to be saved, since they despised the means of salvation; or that they were not worthy to have the Gospel preached to them any more, which may be called eternal life, because it is brought to light by it, and revealed in it; and because it points out the way unto it, as well as gives some account of it:

lo, we turn to the Gentiles; to preach the Gospel to them only, or chiefly; now the words of Christ began to be fulfilled, Mat 21:43.

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

43 Now when the congregation was broken up, many of the Jews and religious proselytes followed Paul and Barnabas: who, speaking to them, persuaded them to continue in the grace of God.

Ver. 43. To continue in the grace] The end is better than the beginning, saith Solomon. Non quaeruntur in Christianis initia sed finis, saith Jerome.

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.

When the congregation - Greek: when the synagogue was dissolved.

Broken up - Dismissed. It does not mean that it was broken up by violence or disorder. It was dismissed in the usual way.

Many of the Jews - Probably the majority of them rejected the message. See Act 13:45. Still a deep impression was made on many of them.

And religious proselytes - See Act 13:16. Compare the notes on Mat 23:15. Greek: proselytes worshipping.

Persuaded them to continue ... - It would appear from this that they professedly received the truth and embraced the Lord Jesus. This success was remarkable, and shows the power of the gospel when it is preached faithfully to people.

In the grace of God - In his favor - in the faith, and prayer, and obedience which would be connected with his favor. The “gospel” is called the grace (favor) of God and they were exhorted to persevere in their attachment to it.

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

The congregation was broken up; the congregation was dissolved, by the offence the Jews generally had taken at the doctrine of the apostles.

Religious proselytes; these proselytes were so called, from their coming over from paganism to own the true God: see Act 2:10.

In the grace of God; this grace of God the apostles so earnestly exhorted them to continue in, was,

1. Their present state of being firmly resolved to serve God, whatsoever opposition or temptation they should meet with to the contrary, which was wrought in them by the grace of God.

2. The doctrine of justification by the grace of God, which St. Paul had preached unto them, Act 13:39. Or:

3. The whole gospel, and doctrine therein contained, which is called the grace of God, Heb 12:15, and the true grace wherein we stand, 1Pe 5:12.

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

43. Congregation was broken up—Namely, after the going out of the previous verse, whether of offended Jews or of apostles only.

Many of the Jews—Yet probably a small minority of the whole.

And religious proselytes—Namely, Gentile monotheists, being a commencing number enlarged at Act_13:48.

Followed Paul—As the apostles were walking from the synagogue, these awakened persons followed to converse with them, and receive from them strong persuasion not to allow their awakening to pass away, but to continue in the grace of God. How often the impressions produced during a faithful sermon are breathed away by the fresh air after leaving the house of God! How all important it is that the mind of the convicted person should refuse to allow the gracious impression to depart like the morning dew! Let such persons like these Jews and Gentiles hold solemn converse with their minister. Let the minister be in heart and soul fully prepared to persuade them to continue in the grace of God.

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

The synagogue broke up for the congregation was broken up, A.V.; the devout for religious, A.V.; urged for persuaded, A.V. This verse manifestly describes something subsequent to the event recorded in the preceding. The congregation had asked Paul and Barnabas, perhaps through the ruler of the synagogue, to return next sabbath. But when the congregation broke up, many Jews and devout proselytes followed Paul and Barnabas to their own house and received further instructions and exhortation to continue in the grace of God. No doubt Barnabas had his full share in this more private ministry of exhortation (Act_4:36, note, and Act_11:23) (For the meaning of "to continue in the grace of God," see Gal_5:4)

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

Who speaking to them - More familiarly, persuaded them to continue - For trials were at hand, in the grace of God - That is, to adhere to the Gospel or Christian faith.

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

See notes one verse 42

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.

43. τῶν σεβομένων προσηλύτων, of devout proselytes. This name may have been used to distinguish those proselytes who conformed entirely to Judaism from the proselytes of the gate.

ἔπειθον αὐτοὺς προσμένειν τῇ χάριτι τοῦ θεοῦ, persuaded them to continue in the grace of God, as Barnabas in like circumstances had urged on the converts at Antioch in Syria (Act 11:23). Here, though we have no mention of actual converts, the Apostles must have had regard to the ‘purpose of their hearts’ when they spake to these inquirers as though they were already ‘in the grace of God.’

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.

43. λυθ. δὲ τ. ς.] After the breaking up of the synagogue.

οἵτινες] Paul and Barnabas; and αὐτοῖς, to the Jews and proselytes: not vice versâ, as Calvin inclines to believe: see a similar expression ch. 11:23. There too, we have ἡ χάρις τοῦ θεοῦ similarly used of the work of the Gospel begun in the hearts of the converts. See also reff.

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

Religious [σεβομενων] . Lit., worshipping. Compare ver. 50 and ch. 16 14.

Proselytes [προσηλυτων] . Originally, one who arrives at a place; a stranger; thence of one who comes over to another faith.

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