Acts 13:45

CRITICAL REMARKS

Act_13:45. Contradicting and blaspheming.—The best MSS. Omit “contradicting” (Lachmann, Westcott and Hort); but as it is neither superfluous nor Hebraistic (Hackett), and defines more exactly the nature of the opposition (Zöckler), it may be retained.

Act_13:46. It was necessary.—Compare Luk_24:47; Rom_1:16; Rom_2:10.

Act_13:47. I have set thee to be a light of the Gentiles.—This citation from Isa_49:6 (LXX.) represented the apostolic mission as a continuation of Christ’s (see Luk_2:32).

Act_13:48. Ordained to eternal life.—τεταγμένοι εἰς ζωὴν αἰώνιον. Cannot be rendered—those who believed were appointed to eternal life, or those who were disposed, i.e., inclined, to eternal life believed. The words mean what they say—“as many as were ordained to eternal life believed” (Calvin, Kuinoel, Olshausen, Meyer, Winer, De Wette, Hackett, Spence, and others)—the “ordained to eternal life” being those who are “chosen” (Eph_1:4), and “foreordained” (Rom_8:29), though it need not be doubted that this Divine “choosing,” “electing,” “foreordaining,” does not destroy, but is compatible with and realises itself through the complete freedom of the human will.

Act_13:49. Implies a certain lapse of time; how long, uncertain.

Act_13:50. The devout and honourable women, or devout, honourable women—i.e., devout women of honourable estate (R.V.)—were Gentile females who had embraced Judaism (see on Act_17:4). The influence here attributed to women “is in perfect accord with the manners of the country. In Athens, or an Ionian city, it would have been impossible” (Ramsay). The chief men of the city were probably their husbands or kinsmen.

Act_13:51. Shook off the dust of their feet (compare Act_18:6), as directed by Christ (Mat_10:14), for a testimony against their persecutors (Luk_9:5).

Act_13:52. The disciples—i.e., at Antioch—were filled with joy, notwithstanding the persecution which raged against them (Act_14:22).

HOMILETICAL ANALYSIS.—Act_13:45-52

A Second Sabbath in Pisidian Antioch; or, the Promising Situation changed

I. Fierce opposition to the gospel on the part of the Jews.—Displayed in ascending stages.

1. Indignation.—They were filled with “envy” or “jealousy,” or better, boiling wrath, against the multitudes of Gentiles who on this second Sabbath had crowded the synagogue and perhaps overflowed into the street, and who everywhere manifested an eager desire to hear the word of God (Act_13:45).

2. Contradiction. They interrupted the apostles while preaching by declaring what they said about Jesus to be contrary to fact and therefore untrue, possibly asserting that He was not the long-promised Messiah, was not God’s Holy One, had never been raised from the dead, and could not be the author of salvation to any.

3. Blasphemy. Either reviling Jesus as an impostor and a malefactor, or declaring Him to have been in league with Satan (compare Joh_10:20). Perhaps also hurling opprobrious epithets and railing accusations against the apostles (Act_13:45).

4. Rejection. Rising into greater heat, they appear to have openly and scornfully intimated their determination not to believe in Christ or accept of salvation through His name, but to thrust away from themselves the offer of eternal life (Act_13:46).

5. Persecution. They stirred up and urged on the devout women of honourable estate who were proselytes, along with the chief men of the city, most likely their husbands, to set on foot a persecution against the apostles—a persecution Paul afterwards alludes to (2Ti_3:11).

6. Expulsion. So successfully did they work that the apostles were forcibly ejected from their “coasts” or “cast out of their borders.” The persecution, probably a tumultuous outbreak, obliged the apostles to retire beyond the precincts of the city, to which, however, they returned on their homeward journey (Act_14:21).

II. Solemn decision as to preaching on the part of the apostles.—

1. Its purport. Not that they would henceforth discontinue preaching to the Jews, and turn exclusively to the Gentiles, since they do not appear to have passed by their countrymen in their subsequent ministrations (Act_14:1), but that there and then they would leave their unbelieving brethren to their blind infatuation and self-elected doom, and devote their attention to the Gentile inhabitants of the city.

2. Its reason. It was necessary, both as according with Christ’s command (Act_1:8; Rom_1:16) and with their own natural instincts, that their countrymen and kinsmen should obtain the first offer of the gospel; but these, having judged themselves unworthy of the everlasting life, having shown by their unbelief, but more especially by their contradiction and blasphemy, that they loved the darkness rather than the light (Joh_3:19), had thus virtually made their choice to seek no part or lot in the kingdom of God or the salvation of Messiah.

3. Its boldness. It was uttered in no half apologetic tone, but with courageous manliness as became those who were conscious, not only of following the path of duty, but of being guided by the Spirit.

4. Its finality. They shook off the dust of their feet, as Christ had directed them (Mat_10:14), not in contempt for (Meyer), but as a testimony against, the unbelievers, and departed into Iconium, presently called Konieh, a city variously located—at ninety (Plumptre), sixty (Lewin), forty-five miles (Hackett) south-east of Antioch, the capital of Lycaonia, and situated at the foot of the Taurus (see on Act_14:1).

III. Hearty reception of the gospel by the Gentiles.—

1. Eager listening. Almost the whole city—the greater part of the congregation being the native heathen inhabitants—came together to hear the word of God.

(1) A sublime spectac’e, a whole city moved by a common impulse, more sublime when that common impulse is to hear the gospel, most sublime when that common impulse is yielded to. Compare the situation in Samaria (Act_8:6).

(2) A hopeful attitude. When men will not hear their conversion is impossible, or at all events improbable, since “faith cometh by hearing” (Rom_10:17). Those who hear the gospel, if not yet in, are at least near the kingdom. The word of the kingdom received into the understanding may find its way to the heart and conscience.

2. Earnest believing. Those among the listeners who were ordained to eternal life and whose hearts the Lord opened (Act_16:14), believed, received the truth in the simplicity of faith, and were thereby saved.

(1) That any believed was due to grace Divine. Whatever else is signified by being “ordained to eternal life,” this is implied, that their faith proceeded not from themselves, but was the gift of God (Eph_2:8).

(2) That all did not believe was due to the natural disinclination of the human heart (1Co_2:14). If it cannot be supposed that all the Antiochians were converted, the impression conveyed by the narrative is that many were. Had the majority been won over, the persecution of the apostles would scarcely have been successful.

2. Triumphant rejoicing. The Gentiles were glad.

(1) At the intimation of the apostles that they were about to bear their gospel message to the heathen.

(2) At the announcement that Christ had been “set for salvation unto the ends of the earth.”

(3) At their own personal experience of the blessing of the gospel, “they were filled with joy, and with the Holy Ghost.”

4. Adorirng gratitude. They glorified the word of God, or of the Lord, not simply by listening to, believing in, and making experience of, but also in giving thanks for it—“for the mercy which had embraced them in the plan of salvation and had given them this opportunity to secure its benefits.”

Learn.—

1. That the duty of every one to whom the gospel comes is to accord it a hearing, patient, unprejudiced, and respectful.

2. That the gospel cannot be killed by contradicting and blaspheming either it or its messengers.

3. That the first to hear the gospel are often the last to accept it.

4. That none are lost except those who judge themselves unworthy of eternal life.

5. That none believe except those who are ordained to eternal life.

6. That the same gospel which fills some with rage fills others with joy.

7. That joy in a believer’s soul arises from the inhabitation of that soul by the Holy Ghost.

HINTS AND SUGGESTIONS

Act_13:44. A Marvellous Sight. “Almost a whole city gathered together to hear the word of God.”

I. Unusual.—Cities or the people in them have so much else to engage their attention, as, e.g., business, pleasure, social duties, political engagements, etc.

II. Wonderful.—Not to see groups of persons assembled to hear the word of God, but to observe a whole city or nearly so gathered for such a purpose.

III. Sublime.—To look upon a vast multitude all absorbed in higher things than those of time and sense, in things pertaining to salvation and eternal life.

IV. Desirable.—Few, who can rightly estimate the value of the gospel as God’s word in contradistinction to man’s, will deny that such a spectacle as is here described is one greatly to be longed for.

V. Hopeful.—What consequences of good might be expected to result from a whole city or the larger portion of it turning out to hear the word of God! Surely an immediate awakening would follow with not a few, perhaps a multitude of conversions.

Act_13:45-48. Jews and Gentiles; or, Gospel Hearers and their Different Attitudes, Characters, and Destinies.

I. The Jews full of envy, the Gentiles full of gladness.

II. The Jews contradicting, the Gentiles listening.

III. The Jews thrusting from them the word of God, the Gentiles glorifying the word of God.

IV. The Jews condemning themselves as unworthy of eternal life, the Gentiles believing to justification as worthy of and qualified for eternal life.—Stier.

Act_13:47. Salvation.

I. Its nature—light.

II. Its medium—“Thee,” Christ.

III. Its destination—the Gentiles, the uttermost parts of the earth.

IV. Its source—God.

Act_13:48. Ordained to Eternal Life.

I. The goal, eternal life.

II. The way thither, through faith.

III. The impelling power, Divine grace.

IV. The plan in accordance with which it works, foreordination.

Or thus:—

A Sermon on Foreordination.—Foreordination. An act—

I. Divine.—Of necessity whatsoever comes to pass is known beforehand to God. Whether foreordination is grounded on foreknowledge (Arminius) or foreknowledge on foreordination (Calvin), makes no difference to the issue. Whatever comes to pass is and has been divinely arranged, τεταγμένον.

II. Sovereign.—This arrangement has its basis in the good pleasure of God, or the counsel of His own will (Eph_1:5; Eph_1:11). This so, even should it be that God in arranging has had regard to foreseen faith and good works in man.

III. Gracious.—It is ordination, not to condemnation, but to eternal life. If men are lost, it is because they judge themselves unworthy of eternal life; if they are saved, it is because Divine grace has chosen them to eternal life (Eph_1:4).

IV. Rational.—Foreordination is not an arbitrary or mechanical force or decree that overrides the human will and executes itself irrespective of the nature of man, but a counsel of perfection that works towards its end by making use of man’s free will and responsible intelligence.

V. Mysterious.—After all has been said that can be said by metaphysical theologians, it remains an impenetrable secret how God can be sovereign and man free. Yet Scripture, providence, and individual consciousness attest that both doctrines are true.

Act_13:52. Filled with Joy.

I. Desirable.—Cannot be desirable to live in doubt, sadness, and fear arising from uncertainty as to personal salvation.

II. Possible.—Proved by numerous instances in Scripture; as, e.g., the Samaritans (Act_8:8), the Corinthians (2Co_8:2), the Thessalonians (1Th_1:6), the Eunuch (Act_8:39), the jailor of Philippi (Act_16:34).

III. Attainable.—

1. By being filled with the Holy Ghost (Rom_15:3; Gal_5:22).

2. By believing on Jesus.

Act_13:48-49. How to glorify the Word of God. By—

I. Listening to it.

II. Believing it.

III. Obeying it.

IV. Spreading it.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

Act 13:45. Τοὺς ὄχλους, the multitudes) even of Gentiles.—ἀντέλεγον, they spake against) Presently after their contradiction increased: for there follows the word βλασφημοῦντες, or as others read, ἀντιλέγοντες καὶ βλασφημοῦντες, contradicting and blaspheming. If this fuller reading be preferred, it is an instance of the repetition of the verb, another being superseded, as in Jdg 4:24 (Hebr.); 1Ki 20:37; Isa 19:22; Jer 12:17.[82] Such men are left to themselves: ch. Act 18:6, Act 19:9, Act 28:24; Act 28:28.

[82] The margin of Ed. 2 and Germ. Vers. are less favourable to the fuller reading than the larger Ed.—E. B.

D and later Syr. support the full reading; and so Tisch. But ABC Vulg. the shorter reading. Ee have ἐναντιόμενοι και βλασφ.—E. and T.

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

Act 13:45 . οἱ Ἰ .: not the proselytes with them (Ramsay, St. Paul , p. 101). τοὺς ὄχλους , cf. Act 13:48 , τὰ ἔθνη . ἀντιλ . καὶ , see critical notes; if retained, participle emphasises finite verb: “not only contradicting but blaspheming”; see Simcox, Language of the N. T. , p. 130. βλασ .: nomen Christi, xviii. 6, xxvi. 11.

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

The favor of one selfsame Gospel is unto the reprobate and unbelievers, death, and to the elect and such as believe, life.

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

But when the Jews--those zealots of exclusive Judaism.

saw the multitudes, they were filled with envy--rather, "indignation," and broke out in their usual manner.

contradicting and blaspheming--There is nothing more awful than Jewish fury and execration of the name of Jesus of Nazareth, when thoroughly roused.

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 45. The Jews - were filled with envy] See Clarke on Ac 5:17. These could not bear the Gentiles, who believed in Christ, to be equal with them; and yet; according to the Gospel, it was really the case.

Contradicting] The arguments and statements brought forward by the disciples; and blaspheming, speaking impiously and injuriously of Jesus Christ. This is probably what is meant.

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

45. They were filled. It is no new matter for the rage of the wicked to be inflamed when the light of the gospel is set somewhat nearer; especially when they see the increase of sound doctrine, they break out with greater violence to resist. And it is to be doubted whether Luke do mean, by the word zeal, that they were moved with a certain wicked indignation, to set themselves against Paul and Barnabas, as ambition is the mother as well of envy as of all contention; or he take zeal for indignation conceived thereupon, because they did lament that the Gentiles were made equal with the people of God. For they counted this a very unmeet thing, that the holy treasure of doctrine, which was the proper inheritance of the children, should he, as it were, at all men’s feet.

Gainsaying and blaspheming. They were so sore set upon resisting, that they brake out at length into blasphemy. And Satan doth for the most part drive the wicked unto such madness, that when they be overcome with reasons and discouraged, they wax harder and harder; and wittingly and willingly they spew out at length blasphemies against God and the truth. Wherefore we must take so much the more heed when as the truth of God is plainly set before us, lest, if we be carried away with a desire to speak against it, we fall straightway into that steep down.

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.

(45) They were filled with envy.—They heard the Apostles speaking to the multitudes, not in the condescending, supercilious tone of those who could just tolerate a wealthy proselyte of the gate, that could purchase their favour, but as finding in every one of them a brother standing on the same level as themselves, as redeemed by Christ, and this practical repudiation of all the exclusive privileges on which they prided themselves was more than they could bear.

Contradicting and blaspheming.—The latter word implies reviling words with which the Apostles were assailed, as well as blasphemy in the common meaning of the word.

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

45. they were filled with envy (jealousy)] The exclusive spirit, which was so engrafted in the Jewish race, asserted itself as soon as they saw the Gentiles gathered to hear the Apostles. The teaching of men who would admit all mankind to the same privileges, was abhorrent to them. For themselves and for proselytes they could accept a message as God-sent, and tolerate some modifications in their teaching and practice, but they could not endure that the Gentiles should be made equal with God’s ancient people.

contradicting and blaspheming] The first two words are omitted in the oldest texts. See for similar conduct of the Jews at Corinth under like circumstances, Act_18:6.

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.

And when the Gentiles heard this,.... That it was the will of God, and the command of Christ, that the Gospel should be preached to them; by whom are to be understood the Pisidians, the inhabitants of Antioch, who had never been proselytes to the Jewish religion:

they were glad; not that the Jews were likely to have the Gospel taken away from them, and be utterly deprived of it, but that it was to be preached to them:

and glorified the word of the Lord; not the Lord Jesus Christ, the essential word of the Lord, whom they might not as yet have such a distinct knowledge of; but rather God himself, for his word, particularly his word of command, Act 13:47 as the Syriac and Ethiopic versions read; or the sense is, they spake well of the Gospel, and gave glory to God, or the Lord, who had sent it among them: Beza's most ancient copy reads, they "received the word of the Lord", which seems to be a more agreeable reading; to glorify the word of the Lord, is an unusual phrase:

and as many as were ordained unto eternal life believed; faith is not the cause, or condition of the decree of eternal life, but a means fixed in it, and is a fruit and effect of it, and what certainly follows upon it, as in these persons: some would have the words rendered, "as many as were disposed unto eternal life believed"; which is not countenanced by the ancient versions. The Arabic renders it as we do, and the Syriac thus, "as many as were put, or appointed unto eternal life"; and the Vulgate Latin version, "as many as were pre-ordained". Moreover, the phrase of being "disposed unto", or "for eternal life", is a very unusual, if not a very improper, and an inaccurate one; men are said to be disposed to an habit, or to an act, as to vice or virtue, but not to reward or punishment, as to heaven or hell; nor does it appear that these Gentiles had any good dispositions to eternal life, antecedent to their believing; for though they are said, Act 13:42 to entreat the apostles to preach the same things to them the next sabbath, yet the words as there observed, according to their natural order, may be rendered "they", i.e. the apostles, "besought the Gentiles"; and in some copies and versions, the "Gentiles" are not mentioned at all: and as for their being "glad", and "glorifying the word of the Lord", it is not evident that this was before their believing; and if it was, such things have been found in persons, who have had no true, real, and inward dispositions to spiritual things, as in many of our Lord's hearers; besides, admitting that there are, in some, good dispositions to eternal life, previous to faith, and that desiring eternal life, and seeking after it, be accounted such, yet these may be where faith does not follow; as in the young rich ruler, that came to Christ with such an inquiry, and went away sorrowful: as many therefore as are so disposed, do not always believe, faith does not always follow such dispositions; and after all, one would have thought that the Jews themselves, who were externally religious, and were looking for the Messiah, and especially the devout and able women, were more disposed unto eternal life, than the ignorant and idolatrous Gentiles; and yet the latter believed, and the former did not: it follows then, that their faith did not arise from previous dispositions to eternal life, but was the fruit and effect of divine ordination unto it; and the word here used, in various places in this book, signifies determination and appointment, and not disposition of mind; see Act 15:2 The phrase is the same with that used by the Jews, , "who are ordained to eternal life" (y); and , "everyone that is written to eternal life"; (z) i.e. in the book of life; and designs no other than predestination or election, which is God's act, and is an eternal one; is sovereign, irrespective, and unconditional; relates to particular persons, and is sure and certain in its effect: it is an ordination, not to an office, nor to the means of grace, but to grace and glory itself; to a life of grace which is eternal, and to a life of glory which is for ever; and which is a pure gift of God, is in the hands of Christ, and to which his righteousness gives a title: and ordination to it shows it to be a blessing of an early date; and the great love of God to the persons ordained to it; and the certainty of enjoying it.

(y) Zohar in Exod. fol. 43. 4. (z) Targum in Isa. iv. 3. Vid Abkath Rocel, p. 5.

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

45 But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming.

Ver. 45. Contradicting and blaspheming] Intemperate tongues cause God many times to take away the word.

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.

They were filled with envy - Greek: “zeal.” The word here denotes “wrath in dignation,” that such multitudes should be disposed to hear a message which they rejected, and which threatened to overthrow their religion.

Spake against - Opposed the doctrine that Jesus was the Messiah; that the Messiah would be humble, lowly, despised, and put to death.

Contradicting - Contradicting the apostles. This was evidently done in their presence, Act 13:46, and would cause great tumult and disorder.

And blaspheming - See the notes on Mat 9:3. The sense evidently is, that they reproached and vilified Jesus of Nazareth; they spake of him with contempt and scorn. To speak thus of him is denominated blasphemy, Luk 22:65. When people are enraged, they have little regard for the words which they utter, and care little how they may be regarded by God. When people attached themselves to a sect or a party, in religion or politics, and they have no good arguments to employ, they attempt to overwhelm their adversaries by bitter and reproachful words. People in the heat of strife, and in professed zeal for special doctrines, more frequently utter blasphemy than they are aware. Precious and pure doctrines are often thus vilified fled because we do not believe them; and the heart of the Saviour is pierced anew, and his cause bleeds, by the wrath and wickedness of his professed friends. Compare Act 18:6.

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

The Jews could not endure that the Gentiles should be equalled to them, being as much concerned against the Gentiles being exalted, as against their own being depressed.

Envy, as a vicious humour, made them disrelish the wholesomest and most saving truths.

Contradicting and blaspheming; contradicting the doctrine of the gospel, and blaspheming the preaching of it; or going from one degree of opposition unto another, until they came to the highest enmity against both.

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

45. Filled with envy—With indignation at seeing these two itinerant Nazarenes taking possession of their synagogue, and filling it with the city population.

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

Jealousy for envy, A.V.; contra-dieted the things for spake against those things, A.V.; and blasphemed for contradicting and blaspheming, A.V. and T.R. Jealousy. Neither word exactly expresses the zhlov. The indignation of ver. 17, A.V. (where see note), is nearer the sense; though jealousy of the influence of the two strangers may have entered into the fierce passion which was stirred up in the Jewish mind, as well as jealousy for their own religion, which they saw was being superseded by the doctrine of Paul.

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

45-52. The vast Gentile crowd aroused the old prejudice of the Jews so they could no longer keep the peace. Therefore the apostles turn to the Gentiles, who greatly rejoice to think that all the riches of the Jews’ religion and the wonderful grace of Israel’s God is as free for them as for the Jews, whereas the Jews had always taught them that they must first be made Jews by proselytism before they could receive the salvation of their God. The responsive appreciation of the Gentiles make the Jews so mad that they actually run the apostles out of the city; so they kick off the dust from their feet as a testimony against them, and bid them adieu. Jesus says it will be more tolerable for Sodom and Gomorrah in the day of judgment than for that city. Awful will be the doom of many in our day who reject the gospel preached by the Lord’s holy people.

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

45. So large an assemblage of the people, to hear a doctrine which appeared disparaging to the law of Moses, and which had, on this account, already offended the mass of the Jews, could but arouse their utmost indignation. They acted according to their uniform policy under such circumstances. (45) " But the Jews, when they saw the multitudes were filled with zeal, and contradicted the things spoken by Paul, contradicting and blaspheming. " This was one of the instances in which Paul could say, "I bear them witness that they have a zeal of God, but not according to knowledge." It was useless to reason with them further, or to attempt to conciliate them.

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.

45. When the Jews saw the multitudes. The vast concourse, in large part Gentiles, anxious to hear of the “ensign to whom the Gentiles shall seek,” aroused Jewish bigotry. Nothing ever stirred the Jews of either Palestine or of Gentile countries to such hatred as the declaration that Christ is a Savior of the Gentiles as well as the Jews. See 22:21. Contradicting and blaspheming. Contradicting the application of the prophecies to Jesus, which Paul made in his address; blaspheming by denying and speaking contemptuously of the Son of God.

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.

45. ἐπλήσθησαν ζήλου, they were filled with jealousy. That spirit of exclusion, which was so engrafted in the Jewish race, asserted itself as soon as they saw the Gentiles gathered to hear the Apostles. The teaching of men who would admit all mankind to the same privileges was abhorrent to them. For themselves and for proselytes they could accept a message as God-sent, and tolerate some modifications in their teaching and practice, but they could not endure that the Gentiles should be made equal with God’s ancient people.

ἀντιλέγοντες καὶ βλασφημοῦντες, contradicting and blaspheming. Cf. the singular conduct of the Jews at Corinth under like circumstances (Act 18:6). There is considerable authority for omitting ἀντιλέγοντες καὶ here. It may be that they fell out because of the previous ἀντέλεγον in the verse. The sense seems better conveyed by their retention. They contradicted and, in doing so, became blasphemers.

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.

45. ἀντιλ. καί] These words (see var. readd.) form a graphic repetition, passing from the particular thing which they did, viz. contradict the words spoken by Paul, to the spirit in which they did it, viz. a contradictious and blaspheming one. It is no Hebraism.

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

Envy [ζηλου] . Rev., jealousy. See on Jas 3:14.

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