Exegetical and Hermeneutical Commentary of Acts 13:44
And the next sabbath day came almost the whole city together to hear the word of God.
44. almost the whole city ] Shewing that the Apostles must have been diligently labouring both among Jews and Heathen during the intervening days, and giving additional probability to the explanation suggested above on Act 13:42.
Fuente: The Cambridge Bible for Schools and Colleges
And the next sabbath-day – This was the regular day for worship, and it was natural that a greater multitude should convene on that day than on the other days of the week.
Came almost the whole city – Whether this was in the synagogue is not affirmed; but it is probable that that was the place where the multitude convened. The news of the presence of the apostles, and of their doctrines, had been circulated, doubtless, by the Gentiles who had heard them, and curiosity attracted the multitude to hear them. Compare the notes on Act 13:7.
Fuente: Albert Barnes’ Notes on the Bible
Verse 44. The next Sabbath day] The good news had spread far and wide, by means of the converted Jews and proselytes.
Almost the whole city] Jews, proselytes, and Gentiles, came together to hear , this doctrine of God, this Divine teaching, by which so many of their kindred and acquaintance had become so wise and happy. It is not by public discourses merely that people are converted to God; but by the private teaching and godly conduct of those who have received the truth; for, as these are scattered throughout society, they are a leaven in every place.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The citizens generally resorted thither.
To hear the word of God; some out of curiosity, some to cavil at it, though some also out of love to it; here was doubtless a mixed congregation.
Fuente: English Annotations on the Holy Bible by Matthew Poole
44-48. the next sabbath came almostthe whole city together to hear the word of Godthe interveningdays having been spent in further inquiry and instruction, and theexcitement reaching the Gentiles, who now for the first time crowded,along with the usual worshippers, into the synagogue.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And the next sabbath day,…. The same which is before called the “sabbath between”, which was between the first and tenth of Tisri, or between the beginning of the year, and the day of atonement:
came almost the whole city together. The Syriac and Ethiopic versions leave out the word “almost”, and read, the whole city came together; some out of curiosity, having heard much said of these men and their doctrines, others to cavil and quarrel, and others from a true affection to the Gospel, and an earnest desire of knowing more of it, and of receiving more advantage from it: though the end in all was,
to hear the word of God; or “of the Lord”, as the Alexandrian copy; that is, the doctrine of the Gospel, which comes from God, and, concerns the Lord Jesus Christ, his person, offices, grace, and righteousness.
Fuente: John Gill’s Exposition of the Entire Bible
The next Sabbath ( ). Locative case, on the coming (, present middle participle of ) Sabbath. So the best MSS., though some have (present middle participle of in sense of near, bordering, following as in Luke 13:33; Acts 29:15).
Almost (). Old word, but in N.T. only here, Acts 19:26; Heb 9:22.
Was gathered together (). First aorist (effective) passive indicative of , old and common verb. The “whole city” could hardly all gather in the synagogue. Perhaps Paul spoke in the synagogue and Barnabas to the overflow outside (see verse 46). It was an eager and earnest gathering “to hear (, first aorist active infinitive of purpose) the word of God” and a great opportunity for Paul and Barnabas. The Codex Bezae has it “to hear Paul.” It was the new preacher (Paul) that drew the big crowd. It was a crowd such as will later hang on the words of John Wesley and George Whitfield when they preach Jesus Christ.
Fuente: Robertson’s Word Pictures in the New Testament
THE JEWS RAISE OPPOSITION V. 44, 45
1) “And the next sabbath day,” (to de erchomeno sabbaton) “And on the coming sabbath,” after Paul and Barnabas had been requested by the Gentiles to speak to them, Act 13:42.
2) “Came almost the whole city together,” (schedon pasa he polis sunechthe) “Almost all city was assembled or congregated – come together;- Those who had already heard evidently went witnessing “in the highways and hedges,” bringing others, Act 1:8; Luk 14:21-24; Joh 1:41-42; Joh 1:45-46; Joh 4:15-19; Joh 4:39-42.
3) “To hear the word of God,” (akousai ton logon tou theou) “To hear or give heed to the word of God;” As Cornelius influenced his family, relatives, intimate friends, and servants to come together “to hear the word of God,” that they might be saved and pursue a life of service thru grace, so did Paul and Barnabas, and so do true disciples of Jesus Christ today, seek to influence lost men to seek salvation, and the saved to follow a program of worship, witnessing, and service thru the church that Jesus built, (His house), 1Ti 3:15; Mar 13:34-35; Heb 3:1-6; Rom 10:17; Eph 2:10; Eph 3:21; Act 10:33-35; Act 10:43; Act 10:47-48.
Today whole cities seem to come together only to hear or see political, state, sport, or pleasure events, rather than to hear the word of God.
Fuente: Garner-Howes Baptist Commentary
44. And when the Sabbath came. The great assembly of the people doth prove that Paul and Barnabas loitered not between the Sabbaths, and they did not take pains with the Gentiles in vain; for the studies and desires of the people had been so prepared, that they all desired to know the whole matter more surely, which they did hope would be, if it should be discussed among the Jews. For we may guess that though they were allured with some sweet taste, yet were they not as yet thoroughly persuaded to receive the doctrine of the gospel without doubting, (829) but that they came into the synagogue in a quandary, (830) between hope and desire.
(829) “ Sine controversia,” without controversy.
(830) “ Suspensi,” suspended.
Fuente: Calvin’s Complete Commentary
(44) The next sabbath day came almost the whole city together.It is clear that the Jewish synagogue could not have held such a crowd, and we are led accordingly to the conclusion either that they thronged round portals and windows while the Apostles spoke within, or that the crowd gathered in some open space or piazza in which the synagogue was situated, and were addressed from its entrance. We are left to infer the nature of St. Pauls discourse from what had preceded, and to assume that it was not recorded, either because St. Luke had notes of one discourse and not of the other, or because it went more or less over the same ground, and therefore did not seem to him to require recording.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
5. Second Sabbath at Pisidian Antioch Jewish Unbelief and Gentile Faith , Act 13:44-52 .
44. Almost the whole city Antioch was that day, almost entire, within the synagogue. The apostles for one day had near a whole city for a congregation: for the report of the preceding Sabbath, with the intervening excitement, had aroused the inquiring population. Not wholly lost was the effect, for by Act 13:49 we learn that in consequence the word of the Lord was published throughout all the region. One of these noble apostles may have addressed the multitudes within the house; the other may at the same time, standing near the threshold, have harangued the multitudes in the front area.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And the next sabbath almost the whole city was gathered together to hear the word of God.’
And these believers not only ‘continued’ in the grace of God, they went everywhere telling everyone about it, so that the whole city knew of these men and what they had to say. How else could the whole city have known about it? For when some continue in the grace of God, the many will want to hear the word of God.
And what thrilling words are these. ‘Almost the whole city gathered — to hear the word of God.’ That little synagogue found itself surrounded by huge crowds such as they had never dreamed of, and they had come, not to persecute the Jews, but to hear the teaching which came from the Jews’ own holy books. How grateful, how thankful, how filled with glory they should have been. This was indeed a work in their day which should have caused them to believe. How could it not? But they wondered and perished. And why? Because they were ‘jealous’. This probably does not mean that they were jealous of Paul and Barnabas. No. They were jealous for God. It did not seem right that all these idol-worshippers should gather to join in the worship of the synagogue. It was debasing and degrading. Indeed was it not blasphemy? Had one or two more than usual slipped in with proper introductions they would have rejoiced and commended Paul and Barnabas, but they could not handle a whole multitude. In their eyes it was destroying all that the synagogue stood for. These people could not be genuine, and the discipline of the synagogue would be destroyed.
Fuente: Commentary Series on the Bible by Peter Pett
Opposition on the part of the Jews:
v. 44. And the next Sabbath-day came almost the whole city together to hear the Word of God.
v. 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.
v. 46. Then Paul and Barnabas waxed bold and said, It was necessary that the Word of God should first have been spoken to you; but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.
v. 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. On the following Sabbath the fruit of Paul’s first sermon and of the labors of both missionaries during the week became apparent. Almost the whole city came together to hear the Word of the Lord, surely the largest assembly which the synagogue had ever seen. But when the Jews saw the multitudes that gathered for the purpose of hearing the Gospel, they were filled with unreasonable jealousy. They tried to persuade themselves that this demonstration amounted to a disparagement of the Law of Moses, and began to contradict the words of Paul and finally even to blaspheme Note: All willful contradiction of the Gospel and its glories is a blasphemy of Christ and His salvation, and if the name of Christ is Revelation led in addition, the transgression assumes a very severe aspect. But now Paul and Barnabas were filled with the courage to state their position fearlessly and plainly. They told the angry Jews that it was necessary for the Word of God to be preached to them first, for so the command of the Lord must be understood, Mar 16:15; Luk 24:47, and therefore they had observed the rule: Jews first. But since now they were deliberately thrusting the Gospel aside and repelling its blessings, and were thus judging themselves as not worthy of eternal life, the apostles no longer felt the slightest hesitation about turning to the heathen. For this course agreed exactly with the prophecy, which now assumed the force of a command, Isa 35:6: I have set, appointed, Thee as a light of the Gentiles, to be salvation, to bring redemption, to the end of the earth. Such had been the promise of God, in words addressed to the Messiah, in the Old Testament, and these words should find their fulfillment in the New Testament. Note: When a person has the opportunity of hearing the Gospel and accepting its saving message, and then deliberately thrusts it aside, he has no one but himself to blame for the resulting condemnation and damnation. “For since our nature is corrupt through sin, worthy and deserving of God’s wrath and of damnation, therefore God owes us neither Word, Spirit, nor grace, and when He gives it out of grace, we often thrust it aside, and make ourselves unworthy of everlasting life.”
Fuente: The Popular Commentary on the Bible by Kretzmann
Act 13:44-45 . ]. but on the following Sabbath . Comp. Act 20:15 , Act 21:26 ; Luk 13:33 ; often also in classical writers. It is in itself, moreover, highly probable that the two apostles were not idle during the week, but continued their labours in private circles.
] As it was Sabbath (see also Act 13:42 ), this assembly, at which also the Gentiles of the city were present ( , and see Act 13:48 ), took place certainly in and near the synagogue , not, as Heinrichs supposes, “ante diversorium apostolorum.” The whole city = ; see Valckenaer, ad Phoen . 932.
] which consisted in great part of Gentiles , whose admission to the preaching of the Messiah now stirred up the angry zeal ( ) of Israelitish pride (observe that here the alone without the proselytes are named).
is neither superfluous nor a Hebraism (Ewald, Lehrb. 280 b ), but joined with ., it specifies emphatically the mode of , namely, its hostile and spiteful form: they contradicted, contradicting and at the same time blaspheming (the apostle and his doctrine). See Lobeck, Paralip . p. 532 f. Comp. Jdg 4:24 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
44 And the next sabbath day came almost the whole city together to hear the word of God.
Ver. 44. And the next sabbath day ] The apostles had been busy with them on the foregoing week days, the better to prepare them to hear with profit on the sabbath, that queen of days, as the Hebrews call it.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
44. ] Whether . or . be read, the sense will be on the following sabbath-day : not, as Heinrichs, ‘ on the following week-day .’
] ‘ In the synagogue ;’ it was the sight of the Gentile crowds in their house of prayer which stirred up the jealousy of the Jews.
Fuente: Henry Alford’s Greek Testament
Act 13:44 . ., see critical notes. , cf. Act 19:26 , Heb 9:22 , each time before , and in 2Ma 5:2 , 3Ma 5:14 ; 3Ma 5:45 . In classical use as in text, often with . , i.e. , in the synagogue, not, as some have thought, before the lodging of the Apostles.
Fuente: The Expositors Greek Testament by Robertson
Acts
JEWISH REJECTERS AND GENTILE RECEIVERS
Act 13:44 – Act 13:52
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.’
‘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.
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
NASB (UPDATED) TEXT: Act 13:44-47
44The next Sabbath nearly the whole city assembled to hear the word of the Lord. 45But when the Jews saw the crowds, they were filled with jealousy and began contradicting the things spoken by Paul, and were blaspheming. 46Paul and Barnabas spoke out boldly and said, “It was necessary that the word of God be spoken to you first; since you repudiate it and judge yourselves unworthy of eternal life, behold, we are turning to the Gentiles. 47For so the Lord has commanded us, ‘I have placed You as a light for the Gentiles, That You may bring salvation to the end of the earth.'”
Act 13:44 Paul’s message had an obvious impact. This is also hyperbole. Not everyone in the city attended.
NASB, NRSV,
TEV”the word of the Lord”
NKJV, NJB,
REB”the word of God”
There is a Greek manuscript variant at this point.
1. Lord is in MSS P74, , A, B2
2. God is in MSS B, C, E
The UBS4 puts “Lord” in the text, but rates it “C” (difficulty deciding). As with so many variants, this does not change the sense of the text. The gospel is a divine revelation about Jesus, the Messiah/Christ.
Act 13:45 “when the Jews saw the crowd. . .jealousy” Whether it was the large turnout or the large number of Gentiles in the crowd that caused the jealousy is uncertain in this context. Jealousy is attributed to Jewish leadership both in Jerusalem and the Diaspora. (cf. Mat 27:18; Mar 15:10; Act 17:5).
Later in Romans Paul develops the theological problem of Jewish unbelief (cf. Romans 9-11). He asserts that God has temporarily blinded Israel so that the Gentiles might be saved. However, God will use the salvation of the Gentiles as a means (i.e., jealousy) to cause Israel to respond to Christ, so that all believers will be united through the gospel (cf. Eph 2:11 to Eph 3:13).
The problem is when does this occur? The same question could be asked of Zec 12:10. Is this prophecy related to the early church, which was made up of believing Jews, or to a future period? Jealousy is meant for a redemptive purpose (cf. Rom 10:19; Rom 11:11; Rom 11:14), but the jealousy in this text causes unbelief!
“they were fill with jealousy” See note at Act 3:10.
“were blaspheming” As these Jews defended their traditions and attacked Paul’s preaching, they themselves were guilty of blasphemy. There is no middle ground here. Either Judaism or Christianity is a true reflection of God’s will. They are exclusive!
Act 13:46 “spoke out boldly” This is one of the signs in Acts of being Spirit-filled.
“‘It was necessary that the word of God be spoken to you first'” This was the pattern of early missionary preaching. The Jews had priority (cf. Romans 9-11), but God had included Gentiles. Those in the synagogue knew their OT and could check the prophecies. Acts has a series of texts on this concept and pattern (cf. Act 3:26; Act 9:20; Act 13:5; Act 13:14; Act 16:13; Act 17:2; Act 17:10; Act 17:17).
“‘you repudiate it'” This is a strong verb (present middle indicative) used several times in the Septuagint. Its basic meaning is “to thrust away.” It was used of the Israelites in Stephen’s sermon (cf. Act 7:39). It is also used by Paul in Rom 11:1-2 to assert that God has not rejected His people, but they have rejected His Son, His only means of salvation, His full revelation.
“‘judge yourselves unworthy of eternal life'” It is difficult to hold the concept of predestination, which is emphasized so often in Acts, with the concept of mandated individual personal response. No one can come to faith without the drawing of the Spirit (cf. Joh 6:44; Joh 6:65), but we are judged by whether we respond or not. By their rejection of Paul’s preaching of the gospel, they revealed their true selves (cf. Joh 3:17-21). The blame for lack of response cannot be placed on God. He has provided a way, His Son, but He is the only way! It is the myster of “unbelief”!
“we are turning to the Gentiles” This becomes a regular pattern of gospel proclamation (cf. Act 18:6; Act 22:21; Act 26:20; Act 28:28; Rom 1:16).
Act 13:47 This is a quote from Isa 49:6 (cf. Isa 42:6) from the Septuagint. Simeon used this quote at the blessing of Jesus in Luk 2:32 to affirm His Messianic task of universal redemption (see Special Topic at Act 1:8). It is even possible that the “light” in the context refers to Paul and Barnabas’ preaching of the gospel to these Gentiles (cf. “Use of the Old Testament in the New,” by Darrell Boch, p. 97 in Foundations for Biblical Interpretation, Broadman & Holman Publishers, 1994). Now Paul uses it to show the universal proclamation of the universal gospel!
The ending phrase, “to the end of the earth,” may be an allusion to Act 1:8. It highlights the universality of the gospel.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
the next sabbath day = the following sabbath; not the same expression as in Act 13:42.
came . . . together = was gathered together.
almost. Greek. schedon. Here, Act 19:26, and Heb 9:22.
Fuente: Companion Bible Notes, Appendices and Graphics
44.] Whether . or . be read, the sense will be on the following sabbath-day: not, as Heinrichs, on the following week-day.
] In the synagogue; it was the sight of the Gentile crowds in their house of prayer which stirred up the jealousy of the Jews.
Fuente: The Greek Testament
Act 13:44. , the following) the next. No other Sabbath had intervened between these two.
Fuente: Gnomon of the New Testament
Act 13:44-52
THE SECOND SPEECH AT ANTIOCH
Act 13:44-52
44 And the next sabbath almost the whole city-It is very likely that Paul and Barnabas spent a busy week in Antioch of Pisidia and preached Christ to everyone as opportunity presented itself. This would create an interest in the appointment that he had for the following Sabbath. (The Jews still met on the Sabbath in their synagogues.) So the following Sabbath a very large attendance assembled, almost the whole city was gathered together to hear the word of God. It is not probable that almost the whole city could assemble in the synagogue, but Paul could speak to the multitude from the synagogue and Barnabas could speak to those who assembled and could not gain entrance to the synagogue. Not only Jews and proselytes, but heathens or Gentiles assembled; even those who were not accustomed to meeting with the Jews came together to hear the word of God. This shows that Paul and Barnabas during the week had not only preached the gospel to the Jews and devout proselytes, but they had also preached to Gentiles.
45 But when the Jews saw the multitudes,-When the Jews saw this mixed multitude, they were filled with jealousy; they were not willing to share the blessings and salvation of the God of Abraham with the Gentiles; no such crowds came to the synagogue when they were speakers; hence, they were jealous of these new preachers from Antioch and Jerusalem. Jealousy is from the Greek zelou, which means to boil; so these rabbis boiled with envy when they saw the crowds gathered to hear Paul and Barnabas. Jealousy must find an outlet, so they contradicted what Paul and Barnabas preached. Contradicted is from the Greek antelegon, and means to speak against, to say a word in opposition to; they interrupted the service and publicly opposed Paul and Barnabas. They blasphemed. Blasphemed is from the Greek blasphemountes, and means to speak against; Paul and Barnabas spoke by inspiration, and when these Jews contra-/ dieted what they preached, they were contradicting the HoJ^ Spirit; they were blaspheming God. This shows the extreme to which one will go when filled with envy and jealousy. Here again the prophecies were being fulfilled. (Deu 32:21; Rom 10:19.)
It frequently occurs that those who begin by contradicting end by blaspheming.
46 And Paul and Barnabas spake out boldly,-Paul is not the only speaker here, as Barnabas is also speaking; they accepted the challenge of the rabbis; they would leave their synagogue, but not without a word of explanation; hence, they said: It was necessary that the word of God should first be spoken to you. (See Rom 1:16.) The effect of this rejection of the preaching of the gospel by the Jews was to give occasion to preach to the Gentiles. Now if their fall is the riches of the world, and their loss the riches of the Gentiles (Rom 11:12), the Gentiles should now rejoice in the hearing of the gospel. They judged themselves unworthy of eternal life by rejecting the gospel. They thrust it from them; they blasphemed Paul and Barnabas who brought to them the word of God; by so doing they judged themselves unworthy of eternal life. They had taken a definite stand against the gospel and judged themselves not worthy of the love of God and the salvation in Christ; hence, Paul and Barnabas turned to the Gentiles.
47 For so hath the Lord commanded us,-In declaring that he would turn to the Gentiles, Paul quoted Isa 49:6, showing that he was fulfilling the prophecy in turning to the Gentiles with the gospel. Paul used their own prophets and scriptures to justify his preaching the gospel to the Gentiles. He also showed that the Messiah was not to be confined in his redemption of man to the Jews. The aged Simeon who, though waiting for the consolation of Israel, yet saluted the rising of the same glorious light over the darkened Gentile land. (Luk 2:25-32.) This also is in keeping with the program that Jesus had given his disciples just before he made his ascension; they were to be his witnesses unto the uttermost part of the earth. (Act 1:8.)
48 And as the Gentiles heard this,-When the Gentiles heard that they were included, even in the Jewish prophecies, and understood that the Savior of the world had come, they were glad, and glorified the word of God. They rejoiced in the opportunity that they had for believing in the Christ. And as many as were ordained to eternal life believed; the Greek is hosoi esan tetagme- noi eis zoen anionion. The word tetagmenoi, or ordained, is considered by many as not being the best translation. Appointed seems to be a better translation; hence, it would mean that as many as were appointed to eternal life believed. This translation has been interpreted to mean those who were foreordained to eternal life believed. If this be true, then all the rest were doomed to eternal destruction, and there was no use for Paul to preach the gospel to them. The root in the Greek is tasso, and its primary meaning is to set in order, to place in a certain order. The word occurs eight times in the New Testament, and is translated ordained only in this instance. Some have suggested that it is a better translation to say that as many as were disposed to eternal life believed. Still another translation is that as many as were determined for eternal life believed. All who believe in Christ, repent of their sins, and are baptized into him are ordained, diposed, determined, or destined to eternal life. It does not matter which translation one accepts, the meaning is that those who accept Christ may enjoy redemption in him. Accepting Christ is an act of ones own will.
49 And the word of the Lord was spread abroad-Paul and Barnabas met with great success in preaching the gospel to the Gentiles. Although the Jews rejected it here, yet many of the Gentiles accepted it. This indicates that Paul and Barnabas remained some time in the regions of Antioch; Antioch in Pisidia would thus naturally become a center for preaching the gospel in this section. The gospel spread beyond the town, and in the neighboring villages the citizens had an opportunity to hear the gospel and be saved.
50 But the Jews urged on the devout women-The Jews did not remain idle; their persecuting zeal led them to enlist the help of the devout women of honorable estate. It seems that the Jews were not so numerous in Antioch as they had only one synagogue, but they had influence with people of prominence. The devout women of honorable estate means the women among the proselytes of high station; the Jews influenced these Gentile women who had been worshiping according to the law of Moses. (Act 17:4.) The prominence of women in public life here at Antioch is in accord with what is known of conditions in the cities of Asia Minor. The chief men of the city are probably the officials or other prominent men in the city. These Jews were tactful enough to influence these men through the women who were proselytes of distinction. Now Paul and Barnabas and the young converts have three classes of enemies-the rulers of the Jews with other Jews, the devout women of honorable estate, and the chief men of the city. Paul refers to this persecution in his second letter to Timothy. (2Ti 3:11.) They cast them out of their borders. The persecution may have been a tumultuous outbreak.
51 But they shook off the dust of their feet-Paul and Barnabas as they left followed the command which Jesus gave to his disciples when he sent them out on their limited commission. (Luk 9:5.) This was a tendency against those who received not the truth. When they left Antioch they traveled in a southeast direction, about sixty miles to Iconium. Iconium was a large city in Lycaonia.
52 And the disciples were filled with joy-Paul and Barnabas and all the Gentile Christians in Antioch of Pisidia rejoiced in the salvation in Christ. The persecution of the Jews had the opposite effect to that which they intended, for the disciples were filled with joy and with the Holy Spirit; this occurred frequently in the early days of the church. (Act 4:8 Act 4:31 Act 9:17 Act 13:9.) The blood of the martyrs is still the seed of the kingdom.
Questions on Acts
By E.M. Zerr
Acts Chapter 13
Which Antioch is meant here?
What talent did this church contain?
Name their childhood associates.
How were they now passing the time?
Had fasting been commanded?
Which men were singled out by the Lord?
By what instrument did he speak to the Church?
Was this separation to free them from sin?
Who is antecedent of “they” in verse three?
As a rule who must lay on hands?
What previous exception to this rule is recorded?
Does an exception set aside a rule?
What was to be the work of these men?
Who accompanied them on this journey?
In what isle did they preach?
What character was at Paphos?
With whom was he associated?
Name the antecedent of “who” in verse seven.
Tell what the sorcerer tried to do.
Who are Saul and Paul?
How did he regard Elymas?
Of what perversion did he accuse him?
By what means was he stopped?
To whom was this power here ascribed?
How long did it require to bring the result?
What caused ”belief” and “astonishment” of deputy?
State the next stop for this company.
At his place what occurred?
Tell where they next stopped?
Was this the place which sent Paul out?
Into what building did they enter?
What was the purpose of such a building?
Who approached Paul and Barnabas?
Tell what invitation was given them.
What indicates a large audience?
At what period of Israelite history does he begin?
Explain the ”high arm” of God in the 17th verse.
How long in the wilderness?
What number of nations is here stated?
How was the land divided?
In what book is the history of this fad?
Tell the length of the judges’ rule.
With what man did the period terminate?
Mter the judges what rule was given?
How long did the first king rule?
Is this fact recorded elsewhere?
Who succeeded Saul?
Tell God’s estimate of this man.
State important promise made to this king.
Who preceded this promised one?
What did he preach and practice?
Tell what denial he made for himself.
And what prediction did he make?
How did Paul connect this with his present hearers?
What ignorance does he ascribe to men in Jerusalem?
In condemning Christ what was fulfilled?
What cause of death had they found?
Tell what they desired of Pilate.
Mter what fact was Jesus taken from the tree?
What did God do for him?
How prominent did this fact become?
What was fulfilled by the resurrection?
Tell what other scripture was fulfilled.
State a promise made to David.
To what fact does verse 35 refer?
What shows the promise did not mean David in person?
Who is “this man” in 38th verse?
Contrast him with Moses.
Of what does he warn them?
Give the substance of this prophecy.
Of what races was the audience composed?
Which were the more favorably impressed?
What request did they make?
Was presence of these people lawful?
Did any Jews receive the truth favorably?
What exhortation was given them?
When was the next meeting and why on that day?
Tell what sort of audience Paul had.
What caused the Jews to be envious?
In what manner did they show their envy?
Did it intimidate Paul and Barnabas?
What preference did they say the Jews had?
Tell what put the word away from them?
So doing what judgment did they form for themselves?
Mter this to whom must the apostles turn?
Find this same thought in Rom. 1: 14-16.
What made the Gentiles glad?
To what did their belief ordain them?
How did this affect the spread of the Word?
What did the Jews of the city do?
Ten what they did as a protest?
What had Jesus once commanded on this subject?
To where did Paul next go?
Describe the condition of the disciples.
Acts Chapter Thirteen
Ralph Starling
The Antioch church had several teachers in hand.
When they were notified they came up with a plan.
Separate from me Barnabas and Saul.
For they were the ones God wanted to call.
When they had fasted and prayed,
They laid hands upon them and sent them away.
Being sent forth by the Holy Ghost,
They preached in cities along the coast.
In Paphos they met a city official
Who the city considered very beneficial.
He desired to hear more about the Word of God,
But a friend, a sorcerer, said thats no good.
Saul set his eyes upon him-he was out of line,
And the Lord caused him to become blind.
When the deputy realized what he had seen,
With his astonishment he readily believed.
At their next stop they were invited to preach.
The Sabbath day, in the synagogue, Jews to be reached.
Saul cited Israels history in great detail
That this Jesus, their Messiah, would prevail.
Later, some Gentiles asked Paul to preach to them.
The next Sabbath the whole city came to hear him.
When the Jews heard it they were steaming,
And with envy accused him of blasphemy.
They stirred up the women and chief men of the city,
And expelled Paul and Barnabas without any pity.
Shaking the dust from their feet they went down the coast,
And the disciples were filled with the Holy Ghost.
Fuente: Old and New Testaments Restoration Commentary
came: Gen 49:10, Psa 110:3, Isa 11:10, Isa 60:8
Reciprocal: Isa 60:4 – Lift Mat 11:21 – for Mar 1:33 – General Act 8:6 – with one Act 8:13 – and wondered Act 13:42 – the next sabbath 1Th 2:13 – the word of God
Fuente: The Treasury of Scripture Knowledge
4
Act 13:44. In the week following the events just mentioned, the news of them was spread so that a large crowd came the next sabbath to hear the word.
Fuente: Combined Bible Commentary
Act 13:44. And the next Sabbath day came almost the whole city together. During the week which had passed since the first preaching of Paul, the apostles had doubtless been earnestly engaged in teaching and spreading their doctrines in private assemblies and meetings; and the result was a very great concourse of people on the following Sabbath day in and round the Jewish synagogue. The doctrine of Messiah as preached by Paul seems to have been welcomed with readiness by these peoples of Asia Minor.
Fuente: A Popular Commentary on the New Testament
Act 13:44-45. And the next sabbath came almost the whole city together Idolaters as well as proselytes; to hear the word of God In consequence, it seems, of the report which the Gentiles had spread abroad of what had been delivered before, whereby an earnest desire had been awakened in many, of attending that repetition of their extraordinary message which the apostles had engaged themselves to make. But when the Jews Of the more bigoted sort; saw the multitude And considered what an encouragement it was to Paul to go on in his work; they were filled with envy Greek, , with zeal, namely, for the honour of their law and nation, which they foolishly imagined to be disgraced and injured by this new sect; and with indignation and envy at the regard which the inhabitants of Antioch showed to Pauls doctrine, beyond what they had ever done to the Jewish religion; and spake against Opposed; those things which were spoken by Paul, contradicting and blaspheming
They contradicted Pauls doctrine concerning the sufferings and death of the Messiah, and reviled him, or rather Jesus, calling him an impostor, because he had not been able, they said, to deliver himself from death, though he pretended to be the Christ.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
44. So deep an interest kindled in the synagogue, and taking hold of Gentile minds, could not fail to spread widely through the city during the following week, and its progress was doubtless furthered by the most active private exertions of Paul and Barnabas. The result was seen in the next assemblage at the synagogue. (44) “On the next Sabbath almost the whole city were gathered together to hear the word of God.”
Fuente: McGarvey and Pendleton Commentaries (New Testament)
44. The wonderful news of the first Sabbath received universal publicity and brought a great host to hear the apostles the next Sabbath; meanwhile they pressed the work, in every open door, through the week.
Fuente: William Godbey’s Commentary on the New Testament
One reason for the unsaved Jews’ antagonism was the large crowd that Paul’s message attracted. Jealousy, rather than the Holy Spirit, filled and controlled these unbelieving Jews and again led to persecution (cf. Act 5:17).
"Knowing (as we unfortunately do) how pious Christian pew-holders can manifest quite un-Christian indignation when they arrive at church on a Sunday morning to find their places occupied by rank outsiders who have come to hear a popular visiting preacher, we can readily appreciate the annoyance of the Jewish community at finding their synagogue practically taken over by a Gentile congregation on this occasion." [Note: Bruce, Commentary on . . ., p. 281.]
"The majority of the Jews, including undoubtedly the leaders of the Jewish community, were apparently unwilling to countenance a salvation as open to Gentiles as it was to Jews." [Note: Longenecker, p. 429. Cf. Blaiklock, p. 106.]
Another reason for the Jews’ hostile reaction was that, like other Jews elsewhere, most of the Jews in Antioch did not believe that Jesus was the Messiah. They were "blaspheming" by saying that He was not.