Acts 13:47

Act 13:47. Ἐντέταλται, hath enjoined) by sending us forth, Act 13:4, and by offering us the opportunity of fulfilling His will and prediction.—ἡμῖν, us) It often happens, that one and the same prophetical saying urges some rather than others to the fulfilment of itself. So it was that this saying urged Paul, as also that which he quotes in Rom 15:21. Another instance occurs in 2Ki 9:13; 2Ki 9:25 (The anointing of Jehu by the prophet is the occasion of Jehu’s companions putting him on the throne; and again, Elijah’s prophecy urges him to cast Jehoram’s corpse into the ground of Naboth).—τέθεικά σε εἰς—γῆς) Isa 49:6, ἰδοὺ δέδωκά σε εἰς διαθήκην γένους, εἰς φῶς—γῆς.—σε, Thee) the Messiah.

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

Act 13:47 . γὰρ : this action of the Apostles in turning to the Gentiles was not arbitrary. Τέθεικα , cf. Isa 49:6 (Luk 2:32 ). In LXX [265] reads δέδωκα instead of Τέθ ., and inserts after it εἰς διαθήκην γένους ; not in Hebrew. σε really refers to the Servant of the Lord, the Messiah; cf. Delitzsch, Das Buch Jesaia , p. 486, fourth edition; but the Apostles speak of an ἐντολή given to them, because through them the Messiah is proclaimed to the Gentiles; see note on Act 1:8 .

[265] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.

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

For so hath the Lord commanded us, saying, &c.--These and other predictions must have been long before this brought vividly home to Paul's mind in connection with his special vocation to the Gentiles.

I have set thee--that is, Messiah; from which Paul inferred that he was but following out this destination of his Lord, in transferring to the Gentiles those "unsearchable riches" which were now by the Jews rejected and despised.

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 47. For so the Lord commanded us] The apostles could quote a pertinent scripture for every thing they did; because the outlines of the whole Gospel dispensation are founded in the law and the prophets; and they were now building the Church of God according to the pattern shown them in the Mount. In the things of God, no man nor minister should go farther than he can say, Thus it is written, and thus it behoves me to do; and let him see that his quotations are fairly made, and not a detached passage or member of a sentence produced, because it seems to look like the system he wishes to establish.

I have set thee to be a light of the Gentiles] This quotation is from Isa 49:6, and was most fully in point. The Jews could not resist the testimony of their own prophet; and the Gentiles rejoiced to find that the offers of salvation were to be made so specifically to them.

For salvation unto the ends of the earth.] The very name of the Messiah, viz JESUS, announced the design and end of his mission. He is the Saviour, and is to be proclaimed as such to the ends of the earth; to all mankind; to every nation, and people, and tongue; and, wherever the Gospel is preached, there is a free, full, and sincere offer of salvation to every soul that hears it. And the offer is proof sufficient, in itself, that there is a power to receive its blessings given to those to whom the offer is made; as it would be of no use to offer them a salvation which it was designed they either should not or could not receive. A son of Satan might be capable of such dissimulation and bad faith; but the holy God cannot.

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

47. As he hath commanded. The place is taken out of Isaiah, where, notwithstanding, God doth rather speak unto his Son than unto the apostles. But we must note, that many things which the Scripture attributeth to Christ do appertain unto his ministers. I say many things; not all things: for there be certain titles proper to the person of Christ, wherewith to adorn the ministers were wicked sacrilege. Christ is called our Righteousness, because he was the only purging sacrifice, and hath reconciled the Father to us by his death, and did rise again afterward, that, having overcome death, he might purchase for us eternal life. Therefore the whole substance of our salvation is in Christ’s person; but inasmuch as he worketh by his ministers, by resigning to them his office, he doth also impart with [to] them his titles. Of this sort is the preaching of the gospel. He alone was appointed by the Father to be our teacher; but he hath put in his place pastors and doctors, who speak, as it were, out of his mouth. So that the authority remaineth wholly to him, and he is nevertheless heard in his ministers. Therefore Paul doth fitly apply unto himself the testimony of Isaiah, where he intreateth of the preaching of the gospel.

I have made thee a light. It should seem that he speaketh in that place of such a calling of the Gentiles as doth not carry with it the casting off of the old people. For God doth rather associate strangers unto the Jews, who were before of the household. It is but a small matter, saith he, that thou be my minister in teaching Israel, because I have made thee a light to the Gentiles. God doth seem to begin his Church among the children of Abraham, and, that done, to reach out his hand to the Gentiles, that they may both make one Church by one consent of faith. But Paul doth in such sort cite the prophecy, as if it could not be fulfilled unless the Jews had been cast off. For he signifieth that the light of Christ was lighted to the Gentiles, after that they were cast into the darkness of death. I answer, that this cannot be necessarily proved out of the text, that Paul doth affirm that the Gentiles could not have been illuminated before the light of the Jews had been put out. For this may be the sense, Forasmuch as you have deprived yourselves of eternal life, there is no cause why ye should think that the grace of God is profaned, if, leaving you, we take care and charge of the Gentiles; for the Messiah is not given to you alone, but he is appointed to be the Savior of the whole world; as it is written, “I have made thee,” etc.; although, if you weigh the place of the prophet more thoroughly, you shall find the casting off of the old people included therein. For God pronounceth that he will be glorious and renowned in the ministry of Christ, though Israel be not gathered together. He addeth afterward, by way of exposition, that the power of Christ shall not be restrained unto one people only, because his light shall shed abroad his beams unto the farthest parts of the world unto salvation. It seemeth that Paul noteth this occasion of calling the Gentiles, namely, because, seeing he found no matter to exercise himself in among the Jews, he gave himself wholly to the Gentiles. We must note this by the way, in the words of the prophet, that salvation is put after light, according to that saying of Christ,

“This is eternal life, to know thee, the true God,” etc. (John 17:3.)

For if the knowledge of God alone bring to us salvation, it is likewise the only resurrection from destruction of eternal death, for us to be illuminated into the faith of Christ, after that we be delivered from the darkness of ignorance.

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.

(47) I have set thee to be a light to the Gentiles.—The context of the quotation has to be remembered as showing that St. Paul identified the “Servant of the Lord” in Isa_49:6 with the person of the Christ. (See Note on Act_4:27.) The citation. is interesting as the first example of the train of thought which led the Apostle to see in the language of the prophets, where others had found only the exaltation of Israel, the divine purpose of love towards the whole heathen world. It is the germ of the argument afterwards more fully developed in Rom_9:25; Rom_10:12.

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

47. so hath the Lord commanded us] And the Lord’s command which the Apostle quotes is from Isa_49:6, which shews that from the prophetic times the reception of the Gentiles was made manifest in the counsels of God. Whether the words of Isaiah are referred to himself or to Christ it is clear that, along with the Jews, the Gentiles also are to be recipients of the promised blessings.

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 the Jews stirred up the devout and honourable women,.... These seem not to be Jewish women; could they be thought to be such, they might easily be concluded to be of the sect of the Pharisees, which was the strictest and most devout sect among the Jews; for there were women Pharisees, as well as men; so we read of , "a woman Pharisee" (b); but these were Gentile women, proselyted to the Jewish religion, and were in their way very religious and devout, and were also "honourable": the word used signifies, not only that they were of a comely form, of a decent habit, and of good manners, as it is by some interpreted; but that they were persons of figure and distinction, of good families; the Syriac version renders it "rich", whose husbands were the principal men of the city; wherefore the Jews applied to these women, and stirred up them to work upon their husbands, who seem to be those next mentioned:

and the chief men of the city; the magistrates and officers in it:

and raised persecution against Paul and Barnabas; raised the mob, and set them upon them:

and expelled them out of their coasts; drove them out of their city and suburbs.

(b) Misn. Sota, c. 3. sect. 4.

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

47 For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth.

Ver. 47. I have set thee] This, spoken at first to Christ, is here applied to his messengers and ministers, who are labourers together with Christ, 1Co 3:9, and are in Scripture called both lights and saviours, Mat 5:14; Oba 1:21 1Ti 4:16.

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.

For so ... - Paul, as usual, appeals to the Scriptures to justify his course. Here he appeals to the Old Testament rather than to the command of the Saviour, because the Jews recognized the authority of their own Scriptures, while they would have turned in scorn from the command of Jesus of Nazareth.

I have set thee ... - I have constituted or appointed thee. This passage is found in Isa 49:6. See the notes on Isa 49:1-6.

To be a light - See the notes on Joh 1:4.

Of the Gentiles - This was in accordance with the uniform doctrines of Isaiah, Isa 42:1; Isa 54:3; Isa 60:3, Isa 60:5,Isa 60:16; Isa 61:6, Isa 61:9; Isa 62:2; Isa 66:12; compare Rom 15:9-12.

For salvation - To save sinners.

Unto the ends of the earth - To all lands; in all nations. See the notes on Act 1:8.

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

Because that prophecy must be fulfilled which we find, Isa 49:6, the apostle infers aright, that they were commanded to publish Christ unto the Gentiles; for how shall they believe in him of whom they have not heard? And how shall they hear without a preacher? Rom 10:14.

I have set thee to be a light; all knowledge is ignorance, and all light is darkness, without Christ.

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

47. A light of the Gentiles—Paul here quotes Isa_49:6. What Isaiah there says in a diluted sense of himself, the apostles here apply in its fulness to Christ. Having complained of his rejection by his own countrymen, the prophet is assured by God that to gain the Jews were a small thing, for he is beautifully told that he should be a light of the Gentiles, a salvation to the ends of the earth.

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

For a light for to be a light, A.V.; the uttermost part for the ends, A.V. The quotation is from the LXX (Cod. Alex.) of Isa_49:6. Compare the frequent quotations by St. Paul from Isaiah in Ro 15.

The additional words which appear in the LXX, eijv diaqhkhn genouv, have no counterpart in the Hebrew, and are probably corrupt. The application of the passage is, God declared his purpose by Isaiah, that his Servant Messiah should be the Light and Salvation of the Gentiles, and we are commissioned to give effect to that purpose by our preaching.

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

For so hath the Lord commanded us - By sending us forth, and giving us an opportunity of fulfilling what he had foretold. I have set thee - The Father speaks to Christ. Isaiah xlix, 6.

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

Acts

JEWISH REJECTERS AND GENTILE RECEIVERS

Act 13:44 - Act 13:52 - Act 14:1 - Act 14:7.

In general outline, the course of events in the two great cities of Asia Minor, with which the present passage is concerned, was the same. It was only too faithful a forecast of what was to be Paul’s experience everywhere. The stages are: preaching in the synagogue, rejection there, appeal to the Gentiles, reception by them, a little nucleus of believers formed; disturbances fomented by the Jews, who swallow their hatred of Gentiles by reason of their greater hatred of the Apostles, and will riot with heathens, though they will not pray nor eat with them; and finally the Apostles’ departure to carry the gospel farther afield. This being the outline, we have mainly to consider any special features diversifying it in each case.

Their experience in Antioch was important, because it forced Paul and Barnabas to put into plain words, making very clear to themselves as well as to their hearers, the law of their future conduct. It is always a step in advance when circumstances oblige us to formularise our method of action. Words have a wonderful power in clearing up our own vision. Paul and Barnabas had known all along that they were sent to the Gentiles; but a conviction in the mind is one thing, and the same conviction driven in on us by facts is quite another. The discipline of Antioch crystallised floating intentions into a clear statement, which henceforth became the rule of Paul’s conduct. Well for us if we have open eyes to discern the meaning of difficulties, and promptitude and decision to fix and speak out plainly the course which they prescribe!

The miserable motives of the Jews’ antagonism are forcibly stated in Act 13:44 - Act 13:45. They did not ‘contradict and blaspheme,’ because they had taken a week to think over the preaching and had seen its falseness, but simply because, dog-in-the-manger like, they could not bear that ‘the whole city’ should be welcome to share the message. No doubt there was a crowd of ‘Gentile dogs’ thronging the approach to the synagogue; and one can almost see the scowling faces and hear the rustle of the robes drawn closer to avoid pollution. Who were these wandering strangers that they should gather such a crowd? And what had the uncircumcised rabble of Antioch to do with ‘the promises made to the fathers’? It is not the only time that religious men have taken offence at crowds gathering to hear God’s word. Let us take care that we do not repeat the sin. There are always some who-

‘Taking God’s word under wise protection,

Correct its tendency to diffusiveness.’

It needed some courage to front the wild excitement of such a mob, with calm, strong words likely to increase the rage.

‘Lo, we turn to the Gentiles.’ This is not to be regarded as announcing a general course of action, but simply as applying to the actual rejecters in Antioch. The necessity that the word should first be spoken to the Jews continued to be recognised, in each new sphere of work, by the Apostle; but wherever, as here, men turned from the message, the messengers turned from them without further waste of time. Paul put into words here the law for his whole career. The fit punishment of rejection is the withdrawal of the offer. There is something pathetic in the persistence with which, in place after place, Paul goes through the same sequence, his heart yearning over his brethren according to the flesh, and hoping on, after all repulses. It was far more than natural patriotism; it was an offshoot of Christ’s own patient love.

Note also the divine command. Paul bases his action on a prophecy as to the Messiah. But the relation on which prophecy insists between the personal servant of Jehovah and the collective Israel, is such that the great office of being the Light of the world devolves from Him on it and the true Israel is to be a light to the Gentiles. These very Jews in Antioch, lashing themselves into fury because Gentiles were to be offered a share in Israel’s blessings, ought to have been discharging this glorious function. Their failure showed that they were no parts of the real Israel. No doubt the two missionaries left the synagogue as they spoke, and, as the door swung behind them, it shut hope out and unbelief in. The air was fresh outside, and eager hearts welcomed the word. Very beautifully is the gladness of the Gentile hearers set in contrast with the temper of the Jews. It is strange news to heathen hearts that there is a God who loves them, and a divine Christ who has died for them. The experience of many a missionary follows Paul’s here.

‘As many as were ordained to eternal life believed.’ The din of many a theological battle has raged round these words, the writer of which would have probably needed a good deal of instruction before he could have been made to understand what the fighting was about. But it is to be noted that there is evidently intended a contrast between the envious Jews and the gladly receptive Gentiles, which is made more obvious by the repetition of the words ‘eternal life.’ It would seem much more relevant and accordant with the context to understand the word rendered ‘ordained’ as meaning ‘adapted’ or ‘fitted,’ than to find in it a reference to divine foreordination. Such a meaning is legitimate, and strongly suggested by the context. The reference then would be to the ‘frame of mind of the heathen, and not to the decrees of God.’

The only points needing notice in the further developments at Antioch are the agents employed by the Jews, the conduct of the Apostles, and the sweet little picture of the converts. As to the former, piously inclined women in a heathen city would be strongly attracted by Judaism and easily lend themselves to the impressions of their teachers. We know that many women of rank were at that period powerfully affected in this manner; and if a Rabbi could move a Gentile of influence through whispers to the Gentile’s wife, he would not be slow to do it. The ease with which the Jews stirred up tumults everywhere against the Apostle indicates their possession of great influence; and their willingness to be hand in glove with heathen for so laudable an object as crushing one of their own people who had become a heretic, measures the venom of their hate and the depth of their unscrupulousness.

The Apostles had not to fear violence, as their enemies were content with turning them out of Antioch and its neighbourhood; but they obeyed Christ’s command, shaking off the dust against them, in token of renouncing all connection. The significant act is a trace of early knowledge of Christ’s words, long before the date of our Gospels.

While the preachers had to leave the little flock in the midst of wolves, there was peace in the fold. Like the Ethiopian courtier when deprived of Philip, the new believers at Antioch found that the withdrawal of the earthly brought the heavenly Guide. ‘They were filled with joy.’ What! left ignorant, lonely, ringed about with enemies, how could they be glad? Because they were filled ‘with the Holy Ghost.’ Surely joy in such circumstances was no less supernatural a token of His presence than rushing wind or parting flames or lips opened to speak with tongues. God makes us lonely that He may Himself be our Companion.

It was a long journey to the great city of Iconium. According to some geographers, the way led over savage mountains; but the two brethren tramped along, with an unseen Third between them, and that Presence made the road light. They had little to cheer them in their prospects, if they looked with the eye of sense; but they were in good heart, and the remembrance of Antioch did not embitter or discourage them. Straight to the synagogue, as before, they went. It was their best introduction to the new field. There, if we take the plain words of Act 14:1, they found a new thing, ‘Greeks,’ heathens pure and simple, not Hellenists or Greek-speaking Jews, nor even proselytes, in the synagogue. This has seemed so singular that efforts have been made to impose another sense on the words, or to suppose that the notice of Greeks, as well as Jews, believing is loosely appended to the statement of the preaching in the synagogue, omitting notice of wider evangelising. But it is better to accept than to correct our narrative, as we know nothing of the circumstances that may have led to this presence of Greeks in the synagogue. Some modern setters of the Bible writers right would be all the better for remembering occasionally that improbable things have a strange knack of happening.

The usual results followed the preaching of the Gospel. The Jews were again the mischief-makers, and, with the astuteness of their race, pushed the Gentiles to the front, and this time tried a new piece of annoyance. ‘The brethren’ bore the brunt of the attack; that is, the converts, not Paul and Barnabas. It was a cunning move to drop suspicions into the minds of influential townsmen, and so to harass, not the two strangers, but their adherents. The calculation was that that would stop the progress of the heresy by making its adherents uncomfortable, and would also wound the teachers through their disciples.

But one small element had been left out of the calculation-the sort of men these teachers were; and another factor which had not hitherto appeared came into play, and upset the whole scheme. Paul and Barnabas knew when to retreat and when to stand their ground. This time they stood; and the opposition launched at their friends was the reason why they did so. ‘Long time therefore abode they.’ If their own safety had been in question, they might have fled; but they could not leave the men whose acceptance of their message had brought them into straits. But behind the two bold speakers stood ‘the Lord,’ Christ Himself, the true Worker. Men who live in Him are made bold by their communion with Him, and He witnesses for those who witness for Him.

Note the designation of the Gospel as ‘the word of His grace.’ It has for its great theme the condescending, giving love of Jesus. Its subject is grace; its origin is grace; its gift is grace. Observe, too, that the same connection between boldness of speech and signs and wonders is found in Act 4:29 - Act 4:30. Courageous speech for Christ is ever attended by tokens of His power, and the accompanying tokens of His power make the speech more courageous.

The normal course of events was pursued. Faithful preaching provoked hostility, which led to the alliance of discordant elements, fused for a moment by a common hatred-alas! that enmity to God’s truth should be often a more potent bond of union than love!-and then to a wise withdrawal from danger. Sometimes it is needful to fling away life for Jesus; but if it can be preserved without shirking duty, it is better to flee than to die. An unnecessary martyr is a suicide. The Christian readiness to be offered has nothing in common with fanatical carelessness of life, and still less with the morbid longing for martyrdom which disfigures some of the most pathetic pages of the Church’s history. Paul living to preach in the regions beyond was more useful than Paul dead in a street riot in Iconium. A heroic prudence should ever accompany a trustful daring, and both are best learned in communion with Jesus.

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

See notes one verse 46

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.

47. For so hath the Lord commanded. It was not only the Lord's will that they should preach first to the Jews, but that they should then turn to the Gentiles. So the Lord had shown in their own prophets. Isaiah 49:6 is quoted, where Christ is declared to be “a light of the Gentiles,” and appointed “for salvation to the ends of the earth;” a world Savior.

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.

47. οὕτως γὰρ ἐντέταλται ἡμῖν ὁ κύριος, for thus hath the Lord commanded us. The Lord’s command which the Apostle quotes is from Isa 49:6, and it shews that from the prophetic times the reception of the Gentiles was made manifest in the counsels of God. Whatever application be made of the words of the Prophet (i.e. to whomsoever the ‘thee’ be referred) it is clear that, with the Jews, the Gentiles also are to be recipients of the promised blessings.

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.

47.] Agreeing with LXX-Aא, B reading δέδωκα for τέθεικα. They refer the σε not to themselves as teachers (as Meyer seems to think), but to Christ.

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