Exegetical and Hermeneutical Commentary of Acts 13:45
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.
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.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
45. But when the Jewsthosezealots of exclusive Judaism.
saw the multitudes, they werefilled with envyrather, “indignation,” and broke outin their usual manner.
contradicting andblasphemingThere is nothing more awful than Jewish fury andexecration of the name of Jesus of Nazareth, when thoroughly roused.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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 Ps 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.
Fuente: John Gill’s Exposition of the Entire Bible
The Jews ( ). Certainly not the proselytes of verse 43. Probably many of the Jews that were then favourably disposed to Paul’s message had reacted against him under the influence of the rabbis during the week and evidently on this Sabbath very many Gentiles (“almost the whole city,” “the multitudes” ) had gathered, to the disgust of the stricter Jews. Nothing is specifically stated here about the rabbis, but they were beyond doubt the instigators of, and the ringleaders in, the opposition as in Thessalonica (17:5). No such crowds () came to the synagogue when they were the speakers.
With jealousy (). Genitive case of (from , to boil) after (effective first aorist passive indicative of ). Envy and jealousy arise between people of the same calling (doctors towards doctors, lawyers towards lawyers, preachers towards preachers). So these rabbis boiled with jealousy when they saw the crowds gathered to hear Paul and Barnabas.
Contradicted (). Imperfect active of , old verb to speak against, to say a word in opposition to (, face to face). It was interruption of the service and open opposition in the public meeting. Paul and Barnabas were guests by courtesy and, of course, could not proceed further, when denied that privilege.
Blasphemed (). Blaspheming. So the correct text without the addition (repeated from above). Common verb in the Gospels for saying injurious and harmful things. Doubtless these rabbis indulged in unkind personalities and made it plain that Paul and Barnabas were going beyond the limitations of pure Judaism in their contacts with Gentiles.
Fuente: Robertson’s Word Pictures in the New Testament
Envy [] . Rev., jealousy. See on Jas 3:14.
Fuente: Vincent’s Word Studies in the New Testament
1) “But when the Jews saw the multitudes,” (idontes de hoi loudaioi tous ochlous) “Then the Jews beholding the crowds,” the masses of the population of the area of Antioch in Pisidia, Act 13:14.
2) “They were filled with envy,” (eplesthesan zelou) “They were filled of (with) jealousy,” because they were not able to attract such crowds with their ceremonial and ritualistic preaching. See also Act 18:6; 1Pe 4:4-5; Jud 1:10. This is a description of unregenerate Jewish jealousy, of the same disposition as Gentile envy, malice, or spite, at the success of another, Jas 3:14; Jas 3:16; Pro 14:20.
3) “And spake against those things which were spoken by Paul,” (kai antelegon tois hupo Paulou laloumenois) “And contradicted (spoke against) the things being repeatedly spoken by Paul,” who taught that Jesus was the Messiah of whom Moses in the Law and the prophets and the psalms did speak, Act 13:30; Act 13:38-39; Luk 24:44-45; Act 10:43.
4) “Contradicting and blaspheming,” (blasphemounies) “Repeatedly blaspheming,” speaking in a deriding and derogatory manner against Paul. They contradicted and blasphemed, without proofs, Biblical, or factual evidences. With impudence and ridicule they resisted the Holy Spirit empowered preaching of Paul and Barnabas, because that was the best they could do in their carnal, obstinate state of enmity against Jesus Christ and His church, Jud 1:10. Their religion was bogus, without further Divine sanction, Luk 16:16; Col 2:14-17; Mat 5:20; Rom 9:31; Rom 10:3.
Fuente: Garner-Howes Baptist Commentary
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. (831)
(831) “ In illud praecipitium ruamus,” we rush instantly over that precipice.
Fuente: Calvin’s Complete Commentary
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 (Zckler), 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 Christs (see Luk. 2:32).
Act. 13:48. Ordained to eternal life. . Cannot be renderedthose who believed were appointed to eternal life, or those who were disposed, i.e., inclined, to eternal life believed. The words mean what they sayas 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 womeni.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 disciplesi.e., at Antiochwere 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 Gods 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 apostlesa 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 Christs 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 locatedat 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 citythe greater part of the congregation being the native heathen inhabitantscame together to hear the word of God.
(1) A sublime spectace, 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 itfor 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 believers 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 Gods word in contradistinction to mans, 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 naturelight.
II. Its mediumThee, Christ.
III. Its destinationthe Gentiles, the uttermost parts of the earth.
IV. Its sourceGod.
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, .
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 mans 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.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
45. Filled with envy With indignation at seeing these two itinerant Nazarenes taking possession of their synagogue, and filling it with the city population.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘But when the Jews saw the multitudes, they were filled with jealousy, and contradicted the things which were spoken by Paul, and blasphemed.’
And the result of the ‘jealousy’ of the Jews was that, instead of again hearing Paul (Act 13:42) they stood up and contradicted all he said, and ‘blasphemed’, which probably means that they sought to discredit the name of Jesus and what God had done according to Paul’s teaching. In other words, being unwilling to be saved themselves, and being wrapped up in the narrowness of their own thinking about God, they attacked Paul’s message and tried to put the Gentiles off from responding and being saved. How unbelievable it was, and yet it happened. They saw a work in their day and it was too much for them with the result that they wondered and perished.
Paul had to recognise that a wholesale dispute carried out in an antagonistic manner would do no good to anyone. He had to recognise that it was not of their doing. It was of God. As with Peter in the face of the cloth full of unclean beasts which had been sanctified by God, they also were being called on to choose. On the one side a dry, antagonistic, spiritually empty synagogue (all the spiritual ones were already with Paul and Barnabas), and on the other a multitude of ‘unclean Gentiles’ who were undoubtedly touched by God. And they knew that they could not doubt the choice that they were having to make. They really had no option but to desert the synagogue (by necessity, not choice) and preach to the Gentiles, because the synagogue would not allow the Gentiles to crowd in to hear the word of God. (No wonder he was later horrified at the teaching that these converted Gentiles were then to become like these Jews. God was here teaching him an important lesson that he had not realised before).
It was the first time that they had been faced with this stark choice, but they both recognised that they had no alternative. If they had to choose between being allowed into a sedate, half empty, narrow minded synagogue, where their tongues were to be tied, and where they would no longer obtain a hearing, or going somewhere where they could proclaim the Good News to thirsty and receptive Gentiles, who were unquestionably ready to hear and respond in large numbers, there was only one choice that they could make. Indeed the Jews had made the choice for them.
How his own quotation of Habakkuk must have come back to him. Here indeed was work in their day which was almost unbelievable. How then could he be one of those who wondered and perished?
Fuente: Commentary Series on the Bible by Peter Pett
Act 13:45. They were filled with envy, Now that circumstance in the parable, of the elder brother’s murmuring at the return of the prodigal son, was remarkably fulfilled. See Luk 15:25; Luk 15:32. The word blasphemy, in this connection with contradicting, must signify their giving them abusive language: Heylin reads,With abusive language opposed what Paul taught. Probably they charged the apostles to their faces with falsehood and villany, and represented the cause they were carrying on as most contemptible and wicked. It may seem strange, that this did not prevent the conversion of the Gentiles; but through the blessing of God they would easily see it was the regard that Paul and Barnabas expressed for them, which had exasperated the Jews; and it is not improbable, that some miracles might have been wrought during the preceding week, which would see the character of these divine teachers above the danger of being overthrown by the malicious insinuations or confident assertions of those furious opposers.
Fuente: Commentary on the Holy Bible by Thomas Coke
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.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
45. . ] 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.
Fuente: Henry Alford’s Greek Testament
Act 13:45 . .: not the proselytes with them (Ramsay, St. Paul , p. 101). , cf. Act 13:48 , . . , see critical notes; if retained, participle emphasises finite verb: “not only contradicting but blaspheming”; see Simcox, Language of the N. T. , p. 130. .: nomen Christi, xviii. 6, xxvi. 11.
Fuente: The Expositors Greek Testament by Robertson
multitudes = crowds. Greek. ochlos. envy. Gr. zelos. Compare Act 5:17.
spake against. Greek. antilego. Compare Luk 2:34. The same word as “contradicting” at the end of the verse. See note on Act 28:19.
Fuente: Companion Bible Notes, Appendices and Graphics
45. . ] 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.
Fuente: The Greek Testament
Act 13:45. , the multitudes) even of Gentiles.-, they spake against) Presently after their contradiction increased: for there follows the word , or as others read, , 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 .-E. and T.
Fuente: Gnomon of the New Testament
they: Act 5:17, *marg. Act 17:5, Gen 37:11, Num 11:29, Ecc 4:4, Isa 26:11, Mat 27:18, Luk 15:25-30, Rom 1:29, 1Co 3:3, Gal 5:21, Jam 3:14-16, Jam 4:5
spake: Act 6:9, Act 6:10, Act 18:6, Act 19:9, Mat 23:13, 1Pe 4:4, Jud 1:10
Reciprocal: Gen 4:5 – wroth Pro 19:3 – foolishness Pro 23:9 – Speak Eze 3:19 – but thou Mat 7:6 – that Mat 10:34 – that I Mat 20:11 – they murmured Mat 20:15 – because Mat 22:3 – and they would not Mar 8:13 – General Mar 15:10 – for envy Luk 2:34 – for a Luk 14:18 – all Luk 15:28 – he Joh 12:11 – General Act 4:2 – grieved Act 13:50 – the Jews Act 14:2 – General Act 14:19 – there Act 26:11 – compelled Rom 11:28 – are enemies 2Co 2:16 – the savour of death 1Th 2:13 – because 2Th 3:2 – for 1Ti 1:20 – blaspheme 2Ti 3:11 – at Antioch 1Pe 4:14 – on
Fuente: The Treasury of Scripture Knowledge
THE ENVY OF THE JEWS
When the Jews saw the multitudes, they were filled with envy.
Act 13:45
God summons us to co-operate in His eternal purpose. As the synagogue broke up many, not only of the Jews, but of the devout proselytes, followed Paul and Barnabas. They had, for the first time, understood the meaning of the revelation made to them in their past history, in the law, of Moses and the prophets, and the psalms. In the Lord Jesus, winning through the Passion and the Death the triumph of the Resurrection; in Him the Liberator from sins; in Him the source of a real inward righteousnessthe Saviour Whom they expected stood revealed.
I. But such a king could not be only for Jews; the grace of God, in which the Apostles bade them continue, must be for all men. The next Sabbath, Luke records, almost the whole city was gathered together to hear the word of God. We might have expected to read of the joy of St. Pauls fellow-countrymen in finding Gentiles ready to share the privileges of which they had been the guardians for the worlds future benefit. The sequel was very different. When the Jews saw the multitudes, they were filled with envy. Bound up with the great promise was a solemn duty: the duty of witnessing to all mankind for a God Whose loving-kindness and righteous faithfulness had given them salvation. In that witness, through a narrow, selfish outlook, they failed.
II. To us the warning is plain.Unless we uphold, as vital, faith in historic facts, filled with vitalising power of truth and grace; unless we rely on the reality of the fulfilment of the promise, the charge laid upon us of witness to the Resurrection of the Lord Jesus, unveiling the Divine fidelity and love, will not, and cannot be fulfilled. There is room here for much improvement. The grateful love which would spare no effort that, in obedience to the charge of the risen Lord, repentance and remission of sins should be preached in His Name among all nations, is by no means so evident as the occasion demands.
(a) Even at home, many Churchmen are quite indifferent to efforts to gather in the lapsed masses, or to restore the fallen and the outcast.
(b) Abroad, many Churchmen, who will even give a small subscription to foreign missions, by no means welcome the native converts in a colonial diocese, or the mission field, into the flock of Christ; are by no means willing to kneel with them before His altar, or join with them in worship and service.
III. Now is the opportunity for some bracing, definite resolution, and those vigorous efforts which control the future. And one way of showing gratitude to the King and Deliverer, Who for us men and for our salvation came down from heaven, and through death delivered us who, otherwise, had all our lifetime been subject to bondage, is to take some practical step to share in the mission work of the Church which, through the Spirit, is filled with His Life. Most of us know little of that work; many of us care less. We may resolve to acquaint ourselves with its details as a duty: we may resolve to use our new knowledge in prayer that the work may be blessed; we may make a contribution that costs us something to extend it; we may, in witnessing to Jesus and the Resurrection, in some form or another which the Holy Spirit will reveal to us, share by personal service in making known to others the great revelation summed up in the King, Who was dead, and is alive for evermore to break in pieces the bonds of sin and death.
Rev. Chancellor Worlledge.
Fuente: Church Pulpit Commentary
5
Act 13:45. No outspoken opposition was manifested against the preaching of Paul until the Jews saw the great throng of people. Their envy was so bitter that they even blasphemed the work of the preachers, denying the truths they were uttering.
Fuente: Combined Bible Commentary
Act 13:45. When the Jews saw the multitudes, they were filled with envy. It is the Jews only, not the proselytes, who were enraged at the sight of the crowds who flocked to hear the stranger missionaries. The old exclusive pride of the race of Abraham was stirred up at the thought of these masses of idolaters sharing with the chosen people in all the promised glories of Messiahs kingdom.
It was this feeling which prompted the bitter opposition we hear of in the next clause.
Spake against those things which were spoken by Paul, contradicting and blaspheming. Denying the application of the various Messianic prophecies quoted by the apostles, and most probably accusing and denying that Holy One whose Cross and Resurrection formed the central point of the stranger missionaries preaching.
Fuente: A Popular Commentary on the New Testament
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.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
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 Israels 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 Lords holy people.
Fuente: William Godbey’s Commentary on the New Testament
13:45 {18} 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.
(18) The favour on the very same Gospel is to the reprobate and unbelievers death, and to the elect and those who believe it is life.