Exegetical and Hermeneutical Commentary of Acts 13:48

And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed.

48. and as many as were ordained to eternal life believed ] In the controversies on predestination and election this sentence has constantly been brought forward. But it is manifestly unfair to take a sentence out of its context, and interpret it as if it stood alone. In Act 13:46 we are told that the Jews had judged themselves unworthy of eternal life, and all that is meant by the words in this verse is the opposite of that expression. The Jews were acting so as to proclaim themselves unworthy; the Gentiles were making manifest their desire to be deemed worthy. The two sections were like opposing troops, ranged by themselves, and to some degree, though not unalterably, looked upon as so arranged by God on different sides. Thus the Gentiles were ordering themselves, and were ordered, unto eternal life. The text says no word to warrant us in thinking that none could henceforth change sides.

Fuente: The Cambridge Bible for Schools and Colleges

When the Gentiles heard this – Heard that the gospel was to be preached to them. The doctrine of the Jews had been that salvation was confined to themselves. The Gentiles rejoiced that from the mouths of Jews themselves they now heard a different doctrine.

They glorified the word of the Lord – They honored it as a message from God; they recognized and received it as the Word of God. The expression conveys the idea of praise on account of it, and of reverence for the message as the Word of God.

And as many as were ordained – hosoi esan tetagmenoi. Syriac, Who were destined, or constituted. Vulgate, As many as were foreordained (quotquot erant praeordinati) to eternal life believed. There has been much difference of opinion in regard to this expression. One class of commentators has supposed that it refers to the doctrine of election – to Gods ordaining people to eternal life, and another class to their being disposed themselves to embrace the gospel – to those among them who did not reject and despise the gospel, but who were disposed and inclined to embrace it. The main inquiry is, what is the meaning of the word rendered ordained? The word is used only eight times in the New Testament: Mat 28:16, Into a mountain where Jesus had appointed them; that is, previously appointed – before his death; Luk 7:8, For I also am a man set under authority; appointed, or designated as a soldier, to be under the authority of another; Act 15:2, They determined that Paul and Barnabas, etc., should go to Jerusalem; Act 22:10, It shall be told thee of all things which are appointed for thee to do; Act 23:23, And when they appointed him a day, etc.: Rom 13:1, the powers that be are ordained of God; 1Co 16:15, They have addicted themselves to the ministry of saints. The word tasso, properly means to place – that is, to place in a certain rank or order. Its meaning is derived from arranging or disposing a body of soldiers in regular military order. In the places which have been mentioned above, the word is used to denote the following things:

(1) To command, or to designate, Mat 28:16; Act 22:10; Act 28:23.

(2) To institute, constitute, or appoint, Rom 13:1; compare 2Sa 8:11; 1Sa 22:7.

(3) To determine, to take counsel, to resolve, Act 15:2.

(4) To subject to the authority of another, Luk 7:8.

(5) To addict to; to devote to, 1Co 16:15. The meaning may be thus expressed:

(1) The word is never used to denote an internal disposition or inclination arising from ones own self. It does not mean that they disposed themselves to embrace eternal life.

(2) It has uniformly the notion of an ordering, disposing, or arranging from without; that is, from some other source than the individual himself; as of a soldier, who is arranged or classified according to the will of the proper officer. In relation to these persons it means, therefore, that they were disposed or inclined to this from some other source than themselves.

(3) It does not properly refer to an eternal decree, or directly to the doctrine of election – though that may be inferred from it; but it refers to their being then in fact disposed to embrace eternal life. They were then inclined by an influence from without themselves, or so disposed as to embrace eternal life. That this was done by the influence of the Holy Spirit is clear from all parts of the New Testament, Tit 3:5-6; Joh 1:13. It was not a disposition or arrangement originating with themselves, but with God.

(4) This implies the doctrine of election. It was, in fact, that doctrine expressed in an act. It was nothing but Gods disposing them to embrace eternal life. And that he does this according to a plan in his own mind a plan which is unchangeable as he himself is unchangeable is clear from the Scriptures. Compare Act 18:10; Rom 8:28-30; Rom 9:15-16, Rom 9:21, Rom 9:23; Eph 1:4-5, Eph 1:11. The meaning may be expressed in few words – who were then disposed, and in good earnest determined, to embrace eternal life, by the operation of the grace of God upon their hearts.

Eternal life – Salvation. See the notes on Joh 3:36.

Fuente: Albert Barnes’ Notes on the Bible

Act 13:48

And when the Gentiles heard this, they were glad.

Right relation to the truth

On hearing the gospel the Gentiles–

I. Were glad.

1. This should be, but alas is not, the uniform effect of gospel hearing.

(1) Some are indifferent, for they feel no need of it.

(2) Some are critical. They may feel their need, but are not disposed to receive the gospel as a supply for their need.

(3) Some are hostile and reject the gospel utterly as a possible supply for their need, and look elsewhere–to formalism, infidelity, worldliness.

2. These Gentiles were glad.

(1) They heard attentively, with candid minds, with eager desire. They were convinced and so they believed, and the Word of God had its proper effect on them; it became Good tidings of great joy.

(2) This gladness was that of conscious pardon, satisfied longing, Divine acceptance, joyful anticipation.

3. If the gospel has not made those who profess to have accepted it glad, it is probably for one or two reasons.

(1) They have not received the whole of it. A spoonful of water will not quench thirst, but will only aggravate it.

(2) They have received it in an adulterated form.

II. They glorified the word of God. This was the inevitable result of their gladness.

1. They were thankful for it. Thanklessness dishonours the gospel. The least that a man can do who receives a gift is to express his gratitude for it.

2. They praised it. Specimens of such praise we have in the Psalms–notably in Psa 119:1-176. It is refreshing to turn to this record in an age of Bible disparagement. When a man receives a gift he is not only thankful for it, but examines it, or puts it to some use, so that he may properly appraise its value. Every candid examination of Gods Word, and self application of its truth, will give it enhanced worth.

3. They made it known to others (verse 49). The gospel is not meant for its immediate recipients. It is a gift for men. Only as it has free course is it fully glorified. Conclusion: Gladness is the inspiration of true service. It is as steam to machinery. Has the gospel made you happy? Go then and make others glad. (J. W. Burn.)

The first last and the last first

I. The first last.

1. Who are the first? Those who have earliest experienced the Divine love, and are considered most richly endowed.

2. Why do they become last? Because they do not use to their salvation the love of God, and become proud of their gifts.

3. How do they become last? By receiving, according to the measure of their small fidelity, only an inferior position in the kingdom of God (Mat 20:10), or, as the reward of their complete unfaithfulness, by being excluded entirely from the blessings of that kingdom (verse 46).

II. The last first.

1. Who are the last? Those who are called at a later period, and who possess inferior gifts.

2. Why do they become first? Because the knowledge of their defects makes them desirous of salvation.

3. How do they become first? By being themselves in the kingdom of God, and assisting in its wider extension (verses 49, 52). (Lisco.)

The Word of God the revealer of the thoughts of many hearts

I. Of the Gentiles–i.e., of those who were hitherto at a distance and strangers to the Word of God (verses 48, 49).

1. They rejoice in its contents.

2. They praise the grace of God.

3. They receive it by faith.

4. They taste the blessedness of believing.

II. Of the Jews–i.e., the self-righteous who will not be saved by grace (verse 50).

1. They are inflamed with hatred against the evangelical message.

2. They interest others against it.

3. They persecute the messengers of salvation.

III. Of believers, who experience in themselves the power of the Word.

1. Their faith is not perplexed by calamity (verse 51).

2. They experience holy joy (verse 52).

3. They grow in the grace of God through the Holy Ghost (verse 52). (Lisco.)

The gospel appreciated by the outcasts

The man who has grown accustomed to luxuries is the man who turns his meat over, and picks off a bit here, and a bit there; for this is too fat, and that is too gristly. Bring in the poor wretches who are half-starved. Fetch in a company of labourers who have been waiting all day at the docks, and have found no work, and in consequence have received no wage. Set them down to a joint of meat. It vanishes before them. See what masters they are of the art of knife and fork! They find no fault; they never dream of such a thing. If the meat had been a little coarse, it would not have mattered to them; their need is too great for them to be dainty. Oh, for a host of hungry souls! How pleasant to feed them! How different from the task of persuading the satiated Pharisees to partake of the gospel! Go for them, beloved! Lay yourselves out to reach poor, needy souls. They will come to Jesus, though the self-righteous will not. (C. H. Spurgeon.)

As many as were ordained to eternal life believed.—

Eternal life

1. The Jews put from them the Word of God, and thus judged themselves. This was not a Divine judgment; that came afterwards to ratify and give effect to what was done already. And the judgment that the Jews by the rejection of Christ passed upon themselves, unconsciously but really, was that they were unworthy of eternal life. Their case is typical. Men who despise the gospel do now for themselves what will be done for them at the Day of Judgment.

2. The Gentiles, on the contrary, accepted the gospel, and thus fulfilled the conditions on which eternal life was given. They thus judged themselves, and were judged worthy–i.e., qualified, ready–for eternal life. Ordained is misleading. The original is a military word suggestive of the putting an army in order, drawing it up for battle–the disposition of the troops. As many as were disposed–i.e., were in an attitude for–eternal life, believed, i.e., accepted it. The Jews were in no such attitude–hence their unbelief, and loss of eternal life.

I. Eternal life is–

1. A quantitative term–everlasting duration. But this is its lower meaning. This is true of all souls. The wicked as well as the good will live forever. But the life of the former will be the death that never, never dies.

2. A qualitative term. What sort of life? Not bare existence, but a life of eternal–

(1) Union with God.

(2) Holiness.

(3) Happiness.

II. The disposition for eternal life. The Gentiles who were so disposed–

1. Heard the Word of God with gladness. Then how indisposed must those be who in our modern congregations are indifferent to it, or who hear it captiously, or only to reject it.

2. Accepted it, and more than that, they glorified it. It met their ease thoroughly, and they felt and acknowledged that it did so. Thus they were in an attitude for eternal life, and so–

3. Believed. He that believeth on the Son hath everlasting life.

4. Enjoyed eternal life. They were filled with joy–the evidence of it, and with the Holy Ghost–its source. (J. W. Burn.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 48. As many as were ordained to eternal life believed.] This text has been most pitifully misunderstood. Many suppose that it simply means that those in that assembly who were fore-ordained; or predestinated by God’s decree, to eternal life, believed under the influence of that decree. Now, we should be careful to examine what a word means, before we attempt to fix its meaning. Whatever may mean, which is the word we translate ordained, it is neither nor which the apostle uses, but simply , which includes no idea of pre-ordination or pre-destination of any kind. And if it even did, it would be rather hazardous to say that all those who believed at this time were such as actually persevered unto the end, and were saved unto eternal life. But, leaving all these precarious matters, what does the word mean? The verb or signifies to place, set, order, appoint, dispose; hence it has been considered here as implying the disposition or readiness of mind of several persons in the congregation, such as the religious proselytes mentioned Ac 13:43, who possessed the reverse of the disposition of those Jews who spake against those things, contradicting and blaspheming, Ac 13:45. Though the word in this place has been variously translated, yet, of all the meanings ever put on it, none agrees worse with its nature and known signification than that which represents it as intending those who were predestinated to eternal life: this is no meaning of the term, and should never be applied to it. Let us, without prejudice, consider the scope of the place: the Jews contradicted and blasphemed; the religious proselytes heard attentively, and received the word of life: the one party were utterly indisposed, through their own stubbornness, to receive the Gospel; the others, destitute of prejudice and prepossession, were glad to hear that, in the order of God, the Gentiles were included in the covenant of salvation through Christ Jesus; they, therefore, in this good state and order of mind, believed. Those who seek for the plain meaning of the word will find it here: those who wish to make out a sense, not from the Greek word, its use among the best Greek writers, and the obvious sense of the evangelist, but from their own creed, may continue to puzzle themselves and others; kindle their own fire, compass themselves with sparks, and walk in the light of their own fire, and of the sparks which they have kindled; and, in consequence, lie down in sorrow, having bidden adieu to the true meaning of a passage so very simple, taken in its connection, that one must wonder how it ever came to be misunderstood and misapplied. Those who wish to see more on this verse may consult Hammond, Whitby, Schoettgen, Rosenmuller, Pearce, Sir Norton Knatchbull, and Dodd.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

When the Gentiles heard this they were glad; there can be no true rest or peace in any to whom Christ is not manifested; the apostle telling us, that we have peace with God through our Lord Jesus Christ, Rom 5:1; and the kingdom of God is peace and joy in the Holy Ghost.

Glorified the word of the Lord; they magnified the goodness of God, which appeared in the gospel unto them.

As many as were ordained to eternal life, believed; God, who ordered the end, ordereth the means, and gives them opportunities to hear the word, and by it graciously worketh faith in them whom he hath appointed to eternal life; without which faith, purging the heart, there is no hope of life eternal.

Fuente: English Annotations on the Holy Bible by Matthew Poole

48. when the Gentiles heard this,they were gladto perceive that their accession to Christ was amatter of divine arrangement as well as apostolic effort.

and glorified the word of theLordby a cordial reception of it.

and as many as were ordainedto eternal life believeda very remarkable statement, whichcannot, without force, be interpreted of anything lower than this,that a divine ordination to eternal life is the cause, not theeffect, of any man’s believing.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

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

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

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

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

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

Fuente: John Gill’s Exposition of the Entire Bible

As the Gentiles heard this they were glad ( ). Present active participle of and imperfect active of , linear action descriptive of the joy of the Gentiles.

Glorified the word of God ( ). Imperfect active again. The joy of the Gentiles increased the fury of the Jews. “The synagogue became a scene of excitement which must have been something like the original speaking with tongues” (Rackham). The joy of the Gentiles was to see how they could receive the higher blessing of Judaism without circumcision and other repellent features of Jewish ceremonialism. It was the gospel of grace and liberty from legalism that Paul had proclaimed. Whether Ga 4:13 describes this incident or not (the South Galatian theory), it illustrates it when Gentiles received Paul as if he were Christ Jesus himself. It was triumph with the Gentiles, but defeat with the Jews.

As many as were ordained to eternal life ( ). Periphrastic past perfect passive indicative of , a military term to place in orderly arrangement. The word “ordain” is not the best translation here. “Appointed,” as Hackett shows, is better. The Jews here had voluntarily rejected the word of God. On the other side were those Gentiles who gladly accepted what the Jews had rejected, not all the Gentiles. Why these Gentiles here ranged themselves on God’s side as opposed to the Jews Luke does not tell us. This verse does not solve the vexed problem of divine sovereignty and human free agency. There is no evidence that Luke had in mind an absolutum decretum of personal salvation. Paul had shown that God’s plan extended to and included Gentiles. Certainly the Spirit of God does move upon the human heart to which some respond, as here, while others push him away.

Believed (). Summary or constative first aorist active indicative of . The subject of this verb is the relative clause. By no manner of legerdemain can it be made to mean “those who believe were appointed.” It was saving faith that was exercised only by those who were appointed unto eternal life, who were ranged on the side of eternal life, who were thus revealed as the subjects of God’s grace by the stand that they took on this day for the Lord. It was a great day for the kingdom of God.

Fuente: Robertson’s Word Pictures in the New Testament

1) “And when the Gentiles heard this,” (akounta de ta ethne) “Then (as) the Gentiles heard,” were understanding, grasping what was said, as the household of Cornelius had done, Act 10:43-48.

2) “They were glad and glorified the word of the Lord:(echairon kai edoksazon ton logon tou kuriou) “They expressed joy, (broke forth with joy) and glorified the word of the Lord,” that His word would not return to Him void, seed sown would bear fruit, and the reaper would receive wages, Isa 55:10-11; Ecc 11:1-6; Joh 4:34-38; Psa 126:5-6.

3) “And as many as were ordained to eternal life,” (kai hosoi esan tetagmenoi eis zoen aionion) “And as many as were (had been) convicted deeply, inclined, or inclined to eternal life;” As many as had been prepared by the message and the spirit, at the message just delivered by Paul, of their own volition, accord, or choice, Pro 1:22-23; Joh 1:11-12.

4) “Believed.” (episteusan) “They believed,” trusted, or were saved, when they believed, after the word was preached, Mar 1:15; Act 16:31; Rom 1:15-16. This passage emphatically indicates that as many as had been “inclined, disposed, or deeply convicted with reference to” (Gk. eis) eternal life, believed. It does not indicate that these “as many as” were “prefixed,” “predestined” or “pre- regenerated” in eternity, believed on that day as some erroneously teach. It indicates and affirms that only such as were convicted by the Holy Spirit that accompanied the apostles’ preaching that day were convicted and believed “that day” unto eternal life, 1Jn 5:13.

Fuente: Garner-Howes Baptist Commentary

48. And when the Gentiles heard. The matter of the Gentiles’ joy was this, [viz.] when they heard that they were not called to salvation at a sudden, as if this had not been decreed before by God, but that that is now at length fulfilled which was foretold many years before. For doubtless it was small confirmation of their faith, because salvation was promised to them by the coming of Christ, whereby it did also come to pass that they did with more earnest desire and reverence embrace the gospel. To glorify the word of God may be expounded two manner of ways, either that they did confess that it was true which was prophesied by Isaiah, or that they embraced the doctrine which was set before them with faith. Assuredly there is a full subscription noted out, because they dispute or doubt no longer, so soon as they saw that Paul had gotten the victory. And surely we do then honor the word of God as we ought, when we submit ourselves obediently to it by faith; as it cannot be more grievously blasphemed than when men refuse to believe it. And here we see how the Gentiles were not hindered, by that stubbornness which they saw in the Jews, from giving their name to Christ. With like courage (835) must we despise and tread under foot the pride of the wicked, when, by their obstinacy, they study to stop the way before us.

And they believed. This is an exposition of the member next going before, at least in my judgment.: For Luke showeth what manner [of] glory they gave to the word of God. And here we must note the restraint, [reservation,] when he saith that they believed, (but) not all in general, but those who were ordained unto life. And we need not doubt but that Luke calleth those τεταγμενους, who were chosen by the free adoption of God. For it is a ridiculous cavil to refer this unto the affection of those which believed, as if those received the gospel whose minds were well-disposed. For this ordaining must be understood of the eternal counsel of God alone. Neither doth Luke say that they were ordained unto faith, but unto life; because the Lord doth predestinate his unto the inheritance of eternal life. And this place teacheth that faith dependeth upon God’s election. And assuredly, seeing that the whole race of mankind is blind and stubborn, those diseases stick fast in our nature until they be redressed by the grace of the Spirit, and that redressing floweth from the fountain of election alone. For in that of two which hear the same doctrine together, (836) the one showeth himself apt to be taught, the other continueth in his obstinacy. It is not, therefore, because they differ by nature, but because God doth lighten [illumine] the former, and doth not vouchsafe the other the like grace. We are, indeed, made the children of God by faith; as faith, as touching us, is the gate and the first beginning of salvation; but there is a higher respect of God. For he doth not begin to choose us after that we believe; but he sealeth his adoption, which was hidden in our hearts, by the gift of faith, that it may be manifest and sure. For if this be proper to the children of God alone to be his disciples, it followeth that it doth not appertain unto all the children of Adam in general. No marvel, therefore, if all do not receive the gospel; (837) because, though our heavenly Father inviteth all men unto the faith by the external voice of man, yet doth he not call effectually by his Spirit any save those whom he hath determined to save. Now, if God’s election, whereby he ordaineth us unto life, be the cause of faith and salvation, there remaineth nothing for worthiness or merits.

Therefore, let us hold and mark that which Luke saith, that those were ordained before unto life, who, being in-grafted into the body of Christ by faith, do receive the earnest and pledge of their adoption in Christ. Whence we do also gather what force the preaching of the gospel hath of itself. For it doth not find faith in men, save only because God doth call those inwardly whom he hath chosen, and because he draweth those who were his own before unto Christ, (Joh 6:37.) Also Luke teacheth in the same words, that it cannot be that any of the elect should perish. For he saith not that one or a few of the elect did believe, but so many as were elect. For though God’s election (838) be unknown to us until we perceive it by faith, yet is it not doubtful or in suspense in his secret counsel; because he commendeth all those whom he counteth his to the safeguard and tuition of his Son, who will continue a faithful keeper even unto the end. Both members are necessary to be known. When election is placed above faith, there is no cause why men should challenge to themselves any thing in any part of their salvation. For if faith, wherein consisteth salvation, which is unto us a witness of the free adoption of God, which coupleth us to Christ, and maketh his life ours, whereby we possess God with his righteousness, and, finally, whereby we receive the grace of sanctification, be grounded without us in the eternal counsel of God; what good things so ever we have, we must needs acknowledge that we have received it of the grace of God, which doth prevent us of its own accord. Again, because many entangle themselves in doubtful and thorny imaginations, whilst that they seek for their salvation in the hidden counsel of God, let us learn that the election of God is therefore approved by faith, that our minds may be turned unto Christ as unto the pledge of election, and that they may seek no other certainty save that which is revealed to us in the gospel; I say, let this seal suffice us, that

“

whosoever believeth in the only-begotten Son of God hath eternal life,” (Joh 3:36.)

(835) “ Animi magnitudine,” magnanimity.

(836) “ Promiscue,” indiscriminately.

(837) “ Promiscue,” indiscriminately.

(838) “ Adoptio,” adoption.

Fuente: Calvin’s Complete Commentary

(48) They were glad, and glorified the word of the Lord.Both verbs are in the tense of continued action. The joy was not an evanescent burst of emotion. The word of the Lord here is the teaching which had the Lord Jesus as its subject.

As many as were ordained to eternal life believed.Better, as many as were disposed for. The words seem to the English reader to support the Calvinistic dogma of divine decrees as determining the belief or unbelief of men, and it is not improbable, looking to the general drift of the theology of the English Church in the early part of the seventeenth century, that the word ordained was chosen as expressing that dogma. It runs, with hardly any variation, through all the chief English versions, the Rhemish giving the stronger form pre-ordinate. The Greek word, however, does not imply more than that they fell in with the divine order which the Jews rejected. They were as soldiers who take the place assigned to them in Gods great army. The quasi-middle force of the passive form of the verb is seen in the Greek of Act. 20:13, where a compound form of it is rightly rendered for so he had appointed, and might have been translated for so he was disposed. It lies in the nature of the case that belief was followed by a public profession of faith, but the word believed does not, as some have said, involve such a profession.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

48. Gentiles glad When now these Gentiles learn from the gracious words of Hebrew prophecy that this Gospel was promised to them of old, their hearts go forward with eager joy to embrace it.

Ordained to eternal life Should be rendered, disposed to eternal life. It plainly refers to the eager predisposition just above mentioned in the heart of many of these Gentiles on learning that old prophecy proclaims a Messiah for them. As many as were so inclined to the eternal life now offered committed themselves by faith to the blessed Jesus.

Rarely has a text been so violently wrenched from its connections with the context, and strained beyond its meaning for a purpose, than has been this clause in support of the doctrine of predestination. There is not the least plausibility in the notion that Luke in this simple history is referring to any eternal decree predestinating these men to eternal life. The word here rendered ordained usually signifies placed, positioned, disposed. It may refer to the material or to the mental position. It is a verb in the passive form, a form which frequently possesses a reciprocal active meaning; that is, it frequently signifies an action performed by one’s self upon one’s self. Thus, in Rom 9:22, The vessels of wrath fitted to destruction are carefully affirmed, even by predestinarians, to be fitted by themselves. Indeed, the very Greek word here rendered ordained is frequently used, compounded with a preposition, in the New Testament itself, in the passive form with a reciprocal meaning. Thus, Rom 13:1, Be subject unto the higher powers, is literally, place yourselves under the higher powers. So, also, Rom 8:7; 1Co 16:16; Jas 4:7, and many other texts. The meaning we give is required by the antithesis between the Jews in Act 13:46 and these Gentiles. The former were indisposed to eternal life, and so believed not; these were predisposed to eternal life, and so believed. The permanent faith of the soul was consequent upon the predisposition of the heart and the predetermination of the will.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘And as the Gentiles heard this, they were glad, and glorified the word of God: and as many as were ordained to eternal life believed.’

The great crowds of Gentiles who had gathered and would be wondering what decision was going to be made, and whether they were going to be allowed a part in this new message, were glad when they heard this decision. And they listened to what Paul and Barnabas had to say, and many with open hearts received it, and ‘glorified’ the word of God. They glorified it because they spoke well of it and the fact that they could receive it. But even more they glorified it because they recognised its truth and its full worth and responded to it. But what was even better was that those who were ‘disposed’ towards eternal life believed. Those of the ‘unclean Gentiles’ who were in Paul’s sheet that day, whom God had cleansed, were received by the Lord.

‘As many as were ordained (appointed, appointed mutually, disposed) to eternal life believed.’ The meaning of this verse is not dependent on arguing about a verb. This incident had in a sense been a show case. On the one hand was man’s proposing, the ideas and narrow thinking of the Jews, the undoubted uncertainty of others in the face of the unexpected disputation, the stark and unwanted choice that Paul and Barnabas were faced with. And on the other was God’s disposing. He had forced His will. He had left Paul and Barnabas with no acceptable alternative. He had gathered together in an unmistakable way this huge crowd of Gentiles, making quite clear thereby that many of them were of His choosing. He was working by His Holy Spirit in many of their hearts, thus being in process of ‘sanctifying’ them to Himself. And He was calling on Paul and Barnabas to gather in the harvest. And as they cast their net by proclaiming the word of God, that word of God which goes forward to do His will (Isa 55:11), those whom He had planned that day would be His had come to Him. Those whom He had appointed to eternal life believed. We may argue as we will. We may take up what position we will. But one thing is clear. That day it was all God’s doing.

We must also notice the contrast between two options. In Act 13:46 the Jews had ‘judged themselves unworthy of eternal life’. It was their choice alone. But here in Act 13:48 those who believed had not judged themselves worthy of eternal life. They had responded to God’s appointment. It was God Who had appointed them to eternal life as the circumstances had made clear.

Fuente: Commentary Series on the Bible by Peter Pett

Success and persecution:

v. 48. And when the Gentiles heard this, they were glad, and glorified the Word of the Lord; and as many as were ordained to eternal life believed.

v. 49. And the Word of the Lord was published throughout all the region. V 50. But the Jews stirred up the devout and honorable women and the chief men of the city, and raised persecution against Paul and Barnabas, and expelled them out of their coasts.

v. 51. But they shook off the dust of their feet against them, and came unto Iconium.

v. 52. And the disciples were filled with joy and with the Holy Ghost.

The reference of Paul and Barnabas to the passage from Isaiah and its application to the present situation filled the heathen that were present with great joy. With many others, they may have had the idea that the redemption was for the Jews only, or at least that the only way of obtaining its blessings was by joining the Jewish Church first through the rite of circumcision. So they praised the Word of the Lord, through which they were assured of acceptance into the kingdom of God directly, without the intermediate process of joining the Jewish synagogue. And they believed, not all, but as many as were ordained or appointed unto eternal life by God, not in consequence of an absolute decree. but in Christ Jesus, through the redemption in His blood, Eph 1:4-5. Their belief was the result of this gracious determination and foreknowledge, predestination, of God, which is spoken of at length in other passages of Scriptures, Eph 1:3-6; Rom 8:28-30, And this fact is a source of great comfort. The faith of a Christian and his preservation in this faith is not a matter which depends upon his own reason and strength, a precarious basis at best, but upon the grace of God in Christ Jesus, assured to him before the foundation of the world. “The eternal election of God not only sees and knows in advance the salvation of the elect, but also by the gracious and good will of God in Christ Jesus is a reason which effects, procures, helps, and promotes our salvation, and what pertains thereto; whereon also our salvation is so firmly founded that the portals of hell cannot prevail against it, as is written: ‘As many as were ordained to eternal life believed. ‘” The result of this enthusiastic acceptance of the Word was also felt in ever-widening circles, for the Word of the Lord was carried through this entire region. It was spread not only in Antioch, but went far and wide through the entire district of Pisidia adjacent to the city. But the Jews, now angrier than ever on account of the success of the Gospel, urged on, incited, the devout women of the leading and influential families of the city as well as the first, the representative men, whom they probably approached through their wives. The best families in the city, including the administrative class, were involved, the social and political forces of the district were arrayed against them. So a persecution was stirred up against Paul and Barnabas, and they were expelled from the city, not by mob law in this instance, but by magisterial action. They were. probably ordered to leave the city at once and accompanied, none too gently, by the police officers. But the missionaries, nothing daunted, shook off the dust of their feet against them, as a protest, a testimony, and a warning, Mat 10:14; Mar 6:11; Luk 9:5, and proceeded to the city of Iconium as their next station. And the disciples that had been gained, far from being discouraged or being filled with grief and fear, were rather strengthened in their faith and filled with joy and the Holy Ghost. Even the ignominious expulsion of the teachers was a further proof of the truth of the Lord’s words, and so far as their faith was concerned, its certainty and its joy no human power could deprive them of, since these were gifts of the Holy Spirit. Hatred and enmity of the Gospel of Jesus Christ will result in persecution as often as the enemies can get or make an opportunity. But the more the world jeers and the unbelievers rage, the greater is the comfort which the Christians have of their faith.

Summary

On their first missionary journey, Paul and Barnabas make a tour of Cyprus, then cross over to Perga, in Pamphylia, and travel to Pisidian Antioch, where Paul preaches the Gospel with great success; but both teachers are expelled from the city, due to Jewish hatred and jealousy.

Fuente: The Popular Commentary on the Bible by Kretzmann

Act 13:48. As many as were ordained to eternal life We observe, 1st, upon this text, that whatever the exact meaning of the word rendered ordained may be, it does not here refer to the decrees of God, but to the disposition of the minds of these Gentiles; as is very evident, from its being used by way of antithesis to the persons mentioned, Act 13:46 that is, to the unbelieving Jews; who, by their obstinacy and wickedness, condemned themselves as unworthy of eternal life; whereas, on the contrary, several of these Gentiles, by their candour and probity of mind, manifested in so readily submitting through grace to truth and evidence, and embracinga religion so different from what they had received, and so contrary to their worldly interests, shewed themselves to be well disposed for the reception of the gospel. And this we observe, 2nd, appears to be the true meaning of the original, the word most commonly signifying disposed, or set in order; and hence it is very frequently used as a military term, for the regularly drawing up, or setting in rank and order, an army. Thus it is used by St. Luke, ch. Act 7:8. I am a man set under authority. And thus it is used by many of the best Greek classics. So that the meaning of the passage seems to be this: As many as were disposed, or determined for eternal life, and brought through preventing grace to a resolution of courageouslyfacing all opposition in the way to it, believed; and openly, as well as experimentally, embraced the Christian religion, as the means to prepare them for an endless life of the greatest purity, as well as of the greatest glory, and most perfect happiness. (See my Annotations on Joh 6:44; Joh 6:71.) In this sense the Syriac, one of the most ancient versions of the New Testament, has rendered these words;which is of great moment, as that translation was made before the sense of this place was disputed by the different sects and parties of Christians. In this sense many of the most learned expositors understand it. Dr. Heylin’s translation and glossary upon it is, “As many as were in a fit disposition for eternal life, believedliterally, in a rank, in a fit temper or disposition to enter into that spiritual life, which is rightly called eternal; for justice is immortal. They were , well disposed, Luk 9:62 therefore , ranked. Those who think themselves, in their present state, not capable of that experimental knowledge of God and Christ, in which consists eternal life, Joh 17:3 judge themselves unworthy of it, Act 13:46.” That we may leave nothing, which can elucidate and explain this text, we here subjoin Dr. Doddridge’s judicious observations upon it, which confirm what has been before advanced: “In the Greek classics, I think it [ ] in its passive form signifies men who, having been appointed for some militaryexpedition, (and set in their proper offices, as we render it, Luk 7:8.) are drawn up in battle array for that purpose. So that it expresses, or refers at once to, the action of their commander in marshalling them according to the plan he has formed in his own mind, and to their own presentingthemselves in their proper places, to be led on to the intended expedition. This I take to be precisely its sense here, and have therefore chosen the word determined, as having an ambiguity something like that in the original.” We observe, 3rdly, that St. Luke does not say , foreordained; for he is not speaking of what was done from eternity, but of what was then done through the preaching of the gospel. He is describing that ordination, or disposition, and that only, which was at the very time of hearing it. “During this sermon, those believed, says the apostle, to whom God then gave the gift of faith.” It is as if he had said, “They believed, whose hearts the Lord had opened;” as he expresses it in a clearly parallel place, speaking of the same kind of ordination, ch. Act 16:14, &c. It is observable, that the original word is not once used in scripture to express eternal predestination of any kind. It is rendered ordained, ordered, determined, addicted, and most frequently appointed.The sum is, all those, and those only, who were now ordained or disposed, now believed, not that God rejected the rest: it was his will that they also should be saved, but they thrust salvation from them: nor were they who then believed, constrained to believe; but grace was then first copiously offered them, and they, being well inclined, embraced and improved it thankfully. In a word, the expression properly implies a present operation of divine grace, working faith in well-disposed hearts. See particularly Dr. Hammond’s note on the place; Raphel. ex Herod. p. 353, &c. Wetstein, and Archbishop Sharpe’s Works, vol. 6: p. 348.

Fuente: Commentary on the Holy Bible by Thomas Coke

Act 13:48-49 . . ] see on Act 8:25 .

] as many of them as were ordained to eternal (Messianic) life . Luke regards, in accordance with the Pauline conception (Rom 9 ; Eph 1:4-5 ; Eph 1:11 ; Eph 3:11 ; 2Th 2:13 , al. ), the believing of those Gentiles as ensuing in conformity to their destination, ordered by God already (namely, from of old), to partake of eternal life. Not all in general became believers, but all those who were divinely destined to this ; and not the rest. Chrysostom correctly remarks: . The of God in regard to those who became believers was in accordance with His , by means of which He foreknew them as credituros; but the divine was realized by the divine effectual for faith (Rom 8:28-30 ) of which Paul, with his preaching, was here the instrument. It was dogmatic arbitrariness which converted our passage into a proof of the decretum absolutum; [13] see Beza and Calvin in loc., and Canon. Dordrac. p. 205, ed. Augusti. For Luke leaves entirely out of account the relation of “being ordained” to free self-determination; the object of his remark is not to teach a doctrine, but to indicate a historical sequence. Indeed, the evident relation, in which this notice stands to the apostle’s own words, (Act 13:46 ), rather testifies against the conception of the absolute decree, and for the idea, according to which the destination of God does not exclude (comp. Act 2:41 ) individual freedom ( , Chrysostom); although, if the matter is contemplated only from one of those two sides which it necessarily has, the other point of view, owing to the imperfection of man’s mode of looking at it, cannot receive proportionally its due, but appears to be logically nullified. See, more particularly, the remark subjoined to Rom 9:33 . Accordingly, it is not to be explained of the actus paedagogicos (Calovius), of the praesentem gratiae operationem per evangelium (Bengel), of the drawing of the Father , Joh 6:44 ; Joh 6:37 , etc., with the Lutheran dogmatic writers; but the literal meaning is to be adhered to, namely, the divine destination to eternal salvation: , 1Th 5:9 . Morus, Rosenmller, Kuinoel, and others, with rationalizing arbitrariness, import the sense: “quibus, dum fidem doctrinae habebant, certa erat vita beata et aeterna,” by which the meaning of the word is entirely explained away. Others take . in the middle sense ( quotquot se ordinaverant ad vitam aeternam ), as Grotius, Krebs, Loesner, and others, [14] in which case . is often understood in its military sense ( qui ordines servant; see Maji Obss. III. p. 81 ff.): “qui de agmine et classe erant sperantium vel contendentium ad vitam aeternam” (Mede in Wolf). But it is against the middle rendering of . (comp. on Act 20:13 ), that it is just seized on in order to evade an unpleasant meaning; and for the sensus militaris of . no ground at all is afforded by the context, which, on the contrary, suggests nothing else than the simple signification “ordained” for ., and the sense of the aim for . Others join to , so that they understand . either in the usual and correct sense destinati (so Heinrichs), or quotquot tempus constituerant (Markland), or congregati (Knatchbull), in spite of the simple order of the words and of the expression being without example; for in 1Ti 1:16 defines the aim . Among the Rabbins, also, the idea and expression “ ordinati ( ) ad vitam futuri saeculi ” (as well as the opposite: “ ordinati ad Gehennam ”) are very common. See the many passages in Wetstein. But Wetstein himself interprets in an entirely erroneous manner: that they were on account of their faith ordained to eternal life. The faith, foreseen by God, is subsequent , not previous to the ordination; by the faith of those concerned their divine becomes manifest and recognised. See Rom 8:30 ; Rom 10:14 ; Eph 1:11 ; Eph 1:13 , al .

[13] In which case Beza, for example, proceeds with logical self-deception: “ Ergo vel non omnes erant vitae aeternae destinati, vel omnes crediderunt. ” Rather it is to be said: “Omnes erant vitae aeternae destinati, sed credituri.” This excludes from the divine of salvation those who reject the faith through their own fault.

[14] Hofmann’s view, Schriftbew . I. p. 238, amounts to the same thing: “who, directed unto eternal life, were in a disposition of mind corresponding to the offer of it.” The comparison of 1Co 16:15 does not suit. Lange, II. p. 173, in a similar manner evades the meaning of the words: “those who under God’s ordination were at that time ripe for faith.” Comp. already Bretschneider, “ dispositi ,” that is to say, “ apti facti oratione Pauli.”

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

48 And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed.

Ver. 48. Glorified in the word ] That is, received it into their hearts (as some copies read this text, ), suffering it to indwell richly in them (as becometh such a guest), Col 3:16 ; yea, to rule and bear sway, yielding thereunto the obedience of faith, which is the greatest honour that can be done to the word; as the contrary is, to despise prophesying, 1Th 5:19 , to cast God’s word behind our backs, Psa 50:17 , to trample on it; which the very Jews and Turks are so far from, that they carefully take up any paper that lieth on the ground, lest it should be any part of the Scripture, or have the name of God written in it. (Paraeus, Proleg. in Gen.)

As many as were ordained, &c. ] Election therefore is the fountain, whence faith floweth; men are not elected of faith foreseen, and because they believe, as the Arminians would have it.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

48. ] The meaning of this word must be determined by the context. The Jews had judged themselves unworthy of eternal life : the Gentiles, as many as were disposed to eternal life , believed. By whom so disposed, is not here declared: nor need the word be in this place further particularized. We know, that it is GOD who worketh in us the will to believe , and that the preparation of the heart is of Him: but to find in this text pre-ordination to life asserted, is to force both the word and the context to a meaning which they do not contain. The key to the word here is the comparison of ref. 1 Cor. , with ref. Rom. ( ) : in both of which places the agents are expressed, whereas here the word is absolute. See also ch. Act 20:13 . The principal interpretations are: (1) Calvin, &c., who find here predestination in the strongest sense : ‘orainatio ista nonnisi ad ternum Dei consilium potest referri’ ‘ridiculum autem cavillum est referre hoc ad credentium affectum, quasi Evangelium receperint qui animis rite dispositi erant.’ So the Vulgate, ‘ prordinati :’ and Aug [74] ‘ destinati : (2) ‘Qui juxta ordinem a Deo institutum dispositi erant’ (Franz, Calov.: but not Bengel (as De W.), who explains it as I have done above): (3) ‘Quibus, dum fidem doctrin habebant, certa erat vita beata’ (Morus, Kuinoel): (4) ‘Qui ad vitam ternam se ordinarant’ (Grot., Limborch, Wolf, al.): (5) ‘Quotquot erant dispositi, applicati, i.e. apti facti oratione Pauli ad vitam t. adipiscendam’ (Bretschneider): (6) taking . militari sensu, ‘Qui de agmine et classe erant sperantium vel contendentium ad v. .’ (Mede, and similarly Schttg.) There are several other renderings, but so forced as to be mere caricatures of exegesis: see Meyer. It may be worth while to protest against all attempts to join with , which usage will not bear. Wordsworth well observes that it would be interesting to enquire what influence such renderings as this of prordinati in the Vulgate version had on the minds of men like St. Augustine and his followers in the Western Church in treating the great questions of free will, election, reprobation, and final perseverance: and on some writers in the reformed churches who, though rejecting the authority of that version, were yet swayed by it away from the sense of the original here and in ch. Act 2:47 . The tendency of the Eastern Fathers, who read the original Greek, was, he remarks, in a different direction from that of the Western School.

[74] Augustine, Bp. of Hippo , 395 430

Fuente: Henry Alford’s Greek Testament

Act 13:48 . . . .: . .; frequent in Luke and Paul, cf. 2Th 3:1 for the nearest approach to the exact phrase here. .: there is no countenance here for the absolutum decretum of the Calvinists, since Act 13:46 had already shown that the Jews had acted through their own choice. The words are really nothing more than a corollary of St. Paul’s : the Jews as a nation had been ordained to eternal life they had rejected this election but those who believed amongst the Gentiles were equally ordained by God to eternal life, and it was in accordance with His divine appointment that the Apostles had turned to them. Some take the word as if middle, not passive: “as many as had set themselves unto eternal life,” and in support of this Rendall refers to 1Co 16:15 , (see also Blass, in loco ). The rendering here given by Rendall may be adopted without pressing the military metaphor in the verb, as has sometimes been done; see Wendt’s note, p. 308 (1888). St. Chrysostom takes the expression (rightly as Wendt thinks): . Mr. Page’s note, in loco , should be consulted.

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: Act 13:48-52

48When the Gentiles heard this, they began rejoicing and glorifying the word of the Lord; and as many as had been appointed to eternal life believed. 49And the word of the Lord was being spread through the whole region. 50But the Jews incited the devout women of prominence and the leading men of the city, and instigated a persecution against Paul and Barnabas, and drove them out of their district. 51But they shook off the dust of their feet in protest against them and went to Iconium. 52And the disciples were continually filled with joy and with the Holy Spirit.

Act 13:48 “When the Gentiles heard this, they began rejoicing and glorifying the word of the Lord” Many of these had been in the synagogue for years and had never heard the inclusive, universal message of God’s love and acceptance of all humanity by faith in Messiah. When they heard it they enthusiastically received it (cf. Act 28:28) and passed it on to others (cf. Act 13:49).

“as many as had been appointed to eternal life believed” This is a clear statement of predestination (so common in the rabbis’ and Intertestamental Jewish literature), but it is in the same ambiguous relationship as all NT passages that relate to the paradox of God’s choice and human’s free will (cf. Php 2:12-13). It is a pluperfect passive periphrastic that comes from a military term (tass) which means to “enroll” or “appoint.”

This concept of enrolling refers to the two metaphorical books that God keeps (cf. Dan 7:10; Rev 20:12). First is the Book of the Deeds of men (cf. Psa 56:8; Psa 139:16; Isa 65:6; and Mal 3:16). The other is the Book of Life (cf. Exo 32:32; Psa 69:28; Isa 4:3; Dan 12:1; Luk 10:20; Php 4:3; Heb 12:23; Rev 3:5; Rev 13:8; Rev 17:8; Rev 20:12-15; Rev 21:27). See Special Topic: Election/Predestination and the Need for a Theological Balance at Act 2:47.

Act 13:50 “But the Jews incited the devout women of prominence” This text gives historical and cultural setting of the exalted place of women in Asia Minor in the first century (cf. Act 16:14; Act 17:4).

In this context it refers to proselytes to Judaism who were also leaders in the community or were married to the civic leaders. A. T. Robertson, Word Pictures in the New Testament, vol. 3, p. 201, makes the point that Gentile women were greatly attracted to Judaism (cf. Strabo Act 7:2 and Juvenal 6:542) because of its morality.

“instigated a persecution against Paul” Paul refers to this in 2Ti 3:11.

Act 13:51 “they shook off the dust of their feet” This is a Jewish sign of rejection (cf. Mat 10:14; Mar 6:11; Luk 9:5; Luk 10:11). It is uncertain whether this refers to (1) dust on their feet and sandals from walking or (2) dust on their robes which was kicked up when they were working.

“Iconium” This was a major city of Lycaonia, located in the Roman province of Galatia. It was about eighty miles east, south-east of Pisidian Antioch and directly north of Lystra.

Act 13:52 “continually filled with joy” This is an imperfect passive indicative which can mean the beginning of an action or the repeat of an action in past time. The NASB, 1995 update, takes it in the second sense. Only the Holy Spirit can give joy amidst persecution (cf. Rom 5:3; Jas 1:2 ff; 1Pe 4:12 ff).

The phrase “the disciples” is ambiguous. Does it refer to the new believers, the missionary team, or both?

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

ordained = appointed. Greek. tasao. Here, Act 15:2; Act 22:10; Act 28:23. Mat 28:16. Luk 7:8. Rom 13:1. 1Co 16:15.

eternal. Greek. aionios.

Fuente: Companion Bible Notes, Appendices and Graphics

48. ] The meaning of this word must be determined by the context. The Jews had judged themselves unworthy of eternal life: the Gentiles, as many as were disposed to eternal life, believed. By whom so disposed, is not here declared: nor need the word be in this place further particularized. We know, that it is GOD who worketh in us the will to believe, and that the preparation of the heart is of Him: but to find in this text pre-ordination to life asserted, is to force both the word and the context to a meaning which they do not contain. The key to the word here is the comparison of ref. 1 Cor. , with ref. Rom. () : in both of which places the agents are expressed, whereas here the word is absolute. See also ch. Act 20:13. The principal interpretations are: (1) Calvin, &c., who find here predestination in the strongest sense: orainatio ista nonnisi ad ternum Dei consilium potest referri ridiculum autem cavillum est referre hoc ad credentium affectum, quasi Evangelium receperint qui animis rite dispositi erant. So the Vulgate, prordinati: and Aug[74] destinati: (2) Qui juxta ordinem a Deo institutum dispositi erant (Franz, Calov.: but not Bengel (as De W.), who explains it as I have done above): (3) Quibus, dum fidem doctrin habebant, certa erat vita beata (Morus, Kuinoel): (4) Qui ad vitam ternam se ordinarant (Grot., Limborch, Wolf, al.): (5) Quotquot erant dispositi, applicati, i.e. apti facti oratione Pauli ad vitam t. adipiscendam (Bretschneider): (6) taking . militari sensu, Qui de agmine et classe erant sperantium vel contendentium ad v. . (Mede, and similarly Schttg.) There are several other renderings, but so forced as to be mere caricatures of exegesis: see Meyer. It may be worth while to protest against all attempts to join with , which usage will not bear. Wordsworth well observes that it would be interesting to enquire what influence such renderings as this of prordinati in the Vulgate version had on the minds of men like St. Augustine and his followers in the Western Church in treating the great questions of free will, election, reprobation, and final perseverance: and on some writers in the reformed churches who, though rejecting the authority of that version, were yet swayed by it away from the sense of the original here and in ch. Act 2:47. The tendency of the Eastern Fathers, who read the original Greek, was, he remarks, in a different direction from that of the Western School.

[74] Augustine, Bp. of Hippo, 395-430

Fuente: The Greek Testament

Act 13:48. ) hearing this, that light is vouchsafed to them, and that this was foretold long before.-, were glad) with most grateful piety. [A mark of the best disposition.-V. g.]- , as many as were ordained to eternal life) To the Jews, who were judging themselves unworthy of eternal life, there are openly put in antithesis those of the Gentiles, who having been ordained to the same life, take up (receive) faith: for so a mans own destruction is wont to be ascribed by Scripture to himself; but his salvation, to GOD: Rom 9:22, note. Therefore GOD is meant, who ordained the Gentiles to everlasting life. For a man cannot ordain himself (if we may be allowed so to speak) to everlasting life, except by believing. But here the ordination is mentioned prior to faith; therefore the ordination is the act of God. However Luke is not speaking of eternal predestination: for truly, no doubt, whom God hath foreknown, them He also predestinated; and whom He predestinated, them He also called: and therefore faith follows the Divine foreknowledge, and it is from the former that the latter is known: Rom 8:29-30; 1Th 1:4. But Luke simply says here, As many as were ordained, although the Vulgate has prrdinatos, preordained: and being an inspired writer no doubt, but at the same time also an historian, in assigning the causes of events connected with mens salvation, he is wont nowhere to mention the election made from eternity, but the present operation of grace by the Gospel (which operation no doubt flows from election). Therefore the correlatives are these, Salvation is offered; the word is received: ch. Act 2:40-41, Save yourselves,-they-received his word. The Lord adds many who believe, Act 2:47 to Act 5:14, Believers were added to the Lord. The hand of the Lord is with them that preach; many believe: ch. Act 11:21. The Lord appoints Paul His minister; Paul obeys: ch. Act 26:16; Act 26:19. God sends; the Gentiles hear: ch. Act 28:28 : comp. Mat 21:43; Eph 2:8; Php 2:13; Php 2:12, etc. Therefore Luke describes such an ordaining, as took place at the very time of hearing; and, as Aretius observes, in this assembly they believed who were , that is, they on whom the gift of God was bestowed at that hour, enabling them to believe. It is all the same as if Luke said, They believed whomsoever the Father drew at that time and gave to the Son: Joh 6:44; Joh 6:37. Those WHOSE HEART the LORD hath touched and OPENED: as Luke expresses himself in a passage altogether similar, describing the same , ordaining, Act 16:14-15. With this comp. 1Sa 10:26 : upon whom the Lord bestowed faith, Php 1:29. Comp. the full and striking note of Raphelius in Herodotea. The verb, , I ordain, itself is nowhere used of eternal predestination, which is otherwise expressed by such a variety of phrases; but it is very often said (for the Hebr. and ) concerning those things which GOD ordains in time: , Jer 3:19; , Hos 2:5; (Luther renders und wird sie zurichten) Zec 10:3 : Add Eze 16:14, The beauty which I, , appointed, or put upon thee; Hab 1:12, Thou hast ordained it ( ) for judgment; ch. Act 3:19, ; Mal 1:3, , I appointed his mountains to be laid waste; Job 14:13. Nor is the Preterite in this passage opposed to this view, : for this form of speaking does not always look far backwards: Joh 13:5, The towel wherewith He, , was (not had been) girded. They were ordained, not had been: nor was the ordaining itself completed in one single moment: comp. Act 13:44; Act 13:43; Act 13:42, and Joh 4:39; Joh 4:35; Joh 4:30. Moreover the , as many, admirably expresses the power of the Divine ordaining, and the readiness and multitude of the hearers answering to it. All these, and these alone, believed, who were ordained: GOD was not unwilling that the rest should believe: 1Ti 2:4. For it is not GOD that judges bad men, but it is bad men themselves who judge themselves unworthy of eternal life: nor were those persons who believed absolutely forced to entertain faith; but grace afforded itself at that time in especial abundance; and hence the hearers afforded (lent) themselves obediently, so as not to repel it (with this comp. Act 13:46), but to receive it gladly (with this comp. ch. Act 17:11), and that too in such large numbers, that the apostles, when they subsequently returned, had none in that town to make disciples of, but had only to confirm those already made: ch. Act 14:21-22. For this reason it was that this passage especially demanded a magnificent and peculiar mode of expression to suit this particular point of time, wherein the Gentiles, as contrasted with the contumacious Jews, were being brought to the faith: and this was the beginning and a specimen of their further conversion. For Scripture is wont with peculiar emphasis to ascribe great successes, such as lie beyond the hope and ability of men, even of those who are saints, to Divine grace: Mat 24:24; 2Th 2:13; Rev 13:8. But such success is here denoted by Luke. This ordaining to eternal life includes two things: 1) The gate of faith being opened, so that a much richer opportunity of entering, than before, might be given to all; as also a ripeness of souls towards entertaining faith, of the kind that is described, Joh 4:35. It is in this way that in Zosimus those who have any injunction laid on them, or business given them, are called . 2) A most really present (immediate) and effectual operation of Divine grace, which conferred faith on the hearers. The former flowed from the antecedent will (of God): the latter, from the consequent will. If regard is had to the former, the antithesis is to the Jews, in this manner: The Jews had been ordained to eternal life: Mat 22:8; but they did not believe, but repelled the word of GOD, and judged themselves not worthy of eternal life: then the Gentiles were ordained, and these believed. If regard is had to the latter, the antithesis is to the same Jews, who were not ordained. That both is expressed by the verb , ordained, is to be inferred from the , as many. If regard were had only to the former, the , as many, seems to be comprehensive [for it would include the Jews who, though ordained, did not believe]: if regard were had only to the latter, the , as many, appears too narrow; for [it would include the believing Gentiles alone, whereas] by this very expression a multitude is meant, not in a restricted, but in a comprehensive sense. , ordained, is construed with the preposition , to: for this participle is not to be taken absolutely. Let all cease to obscure by a gloomy and suspicious interpretation the joyous and florid Epiphonema (subjoined exclamation. See Append.) of Luke.

Fuente: Gnomon of the New Testament

they: Act 13:42, Act 2:41, Act 8:8, Act 15:31, Luk 2:10-11, Rom 15:9-12

glorified: Psa 138:2, 2Th 3:1

and as: Act 2:47, Joh 10:16, Joh 10:26, Joh 10:27, Joh 11:52, Rom 8:30, Rom 11:7, Eph 1:19, Eph 2:5-10, 2Th 2:13, 2Th 2:14

ordained: Act 15:2, Act 20:13, Act 22:10, Act 28:23, Mat 28:16, Luk 7:8, Rom 13:1, 1Co 16:15,*Gr.

Reciprocal: Deu 32:43 – Rejoice 1Sa 10:26 – whose hearts Isa 4:3 – among the living Isa 56:3 – the son Zec 8:23 – We will Luk 2:32 – light Luk 14:23 – Go Joh 12:36 – believe Joh 17:6 – the men Act 11:18 – hath Act 16:5 – increased Act 17:34 – certain Act 28:24 – General Rom 8:28 – the called Rom 9:24 – not of the Jews Rom 11:2 – which he foreknew Eph 1:4 – as Eph 1:9 – purposed 1Th 2:13 – because 1Th 5:9 – not Tit 1:1 – faith Jam 1:19 – let

Fuente: The Treasury of Scripture Knowledge

8

Act 13:48. Gentiles heard this means the announcement of Paul that he was turning to them with the word of God. The Bible does not contradict itself, and the whole of God’s dealings with man shows that no person will be either saved or lost by any predestined decree, but that all who will may be saved. The passages on the subject are too numerous to be cited here, but the reader should see 2Pe 3:9. All of the words in our verse are correctly translated, but the construction of the sentence is inaccurate. The proper form is, “As many as believed were ordained to eternal life,” and the reader should see the notes at Joh 15:16 on the word “ordain.”

Fuente: Combined Bible Commentary

Act 13:48. And when the Gentiles heard this, they were glad, and glorified the word of the Lord. These Heathens openly expressed their joy and gratitude when they found from Paul that even in the sacred and jealously guarded oracles of the Hebrew race, they too, who had no connection with the Land of Promise, and who could claim no kinship to the chosen people, were all included in the grand scheme of salvation by Messiah.

And as many as were ordained to eternal life believed. This famous statement has given rise to much and at times even to bitter controversy. There are two schools of interpretation, both supported by distinguished scholars and exegetes.

The one school we will term A., endeavours to set aside the ordinary rendering of the Greek word translated ordained as in the English Version, as praeordinati in the Vulgate, as destinati by Augustine, and in place of it to substitute an expression which would bring prominently forward human effort rather than Gods predestination. The best example of this school perhaps is that translation which takes the Greek word rendered ordained in a military sense, and thus gives the passage: And whosoever belonged to the company of those who hoped (or endeavoured) to obtain eternal life, believed. This rendering gives an admirable sense, and at the same time removes from the passage all reference to the decretum absolutum which Calvin finds so distinctly put forward here; but, as it has been truly observed, the context affords no ground at all for such an interpretation of the word. There is no doubt that the only admissible explanation is the one adopted by the other school of interpretation which we will term B. Preserving then rigidly the rendering of the English Version, we have to determine what meaning should be attached to the words ordained to eternal life Those ordained are they of whom Holy Scripture so often speaks as The Chosen, The Called of God all spiritual life, be it remembered, in its origin, progress, and completion, being from Him and His eternal counsel alone. But, on the other hand, this and similar clear declarations of Gods sovereignty in no wise exclude mans perfect freewill. We have equally plain authoritative statements that God willeth all to be saved; and He teaches us none shall perish except by wilful rejection of the truth.

Dean Alfords words in a very able note on Rom 8:28 are golden: Gods sovereignty (which includes His elective and predestinating decrees) on the one side, mans free-will on the other, are plainly declared to us. All attempts to bridge over the gulf between the two in the present imperfect condition of man are futile. . . . Our duty and our wisdom is to receive, believe, and to act on both these Divine statements.

Believed. That is, made a public profession of their faith.

Fuente: A Popular Commentary on the New Testament

Act 13:48. And when the Gentiles heard this That such things had been prophesied concerning them many ages ago, and that the way was now open for their admission into covenant with the true God, and that the Lord Jesus had commanded his apostles to receive them into his church, and to admit them to all the benefits of the Messiahs kingdom, without subjecting them to the law of Moses; they were glad And well they might be so, for they had now the door of faith set wide open to them; and glorified the word of the Lord Which had invited them to share in all the blessings of his grace, and brought to them the knowledge of salvation. And as many as were ordained to eternal life believed From this expression some infer, that Gods ordination, or decree, is the sole or principal cause of mens faith, and that he hath thereby fixed the number of those that shall believe, and whom he will finally save. But if so, consequently the want, or absence, of such ordination or decree, in behalf of others, is the sole or principal reason of their unbelief; and by God withholding it, he has fixed the number of those that shall not believe, and so shall finally perish. For if the reason why these persons believed was only, or chiefly this, that they were ordained to believe, and obtain eternal life, then the reason why the rest believed not must be only, or chiefly this, that they were not so ordained by God. And, if so, what necessity could there be, that the word of God should first be preached to them, Act 13:46. Was it only that their damnation might be greater? This seems to charge that lover of souls, whose tender mercies are over all his works, with the greatest cruelty, as it makes him determine from all eternity, not only that so many souls, as capable of salvation as any others, shall perish everlastingly, but also that the dispensations of his providence shall be such toward them, as shall necessarily tend to the aggravation of their condemnation. And what could even their most malicious enemy do more? What is it that Satan himself aims at by all his temptations, but the aggravation of the future punishment of sinners? Therefore, to assert that God had determined his word should be spoken to these Jews for this very end, (which assertion must follow from such an interpretation of the text,) is to make God more instrumental to their ruin than even the devil himself; and is certainly wholly irreconcilable with his declarations, that he is not willing any should perish, but would have all men to be saved. Further, the apostle gives this reason, why he turned from the Jews to the Gentiles, that the Jews had thrust the word of God from them, and judged themselves unworthy of eternal life, Act 13:46; whereas, according to this doctrine, this could be no sufficient reason of his turning from them to the Gentiles; for it was only they among the Jews whom God had not ordained to eternal life, who thus refused to believe, and obey the word of God. And as many among the Gentiles as were not thus ordained must necessarily do the same; and so there could be no sufficient reason why he should turn to the Gentiles on that account. Once more, If as many as [in that assembly] were ordained to eternal life, believed under that sermon of Paul, [when almost the whole city came together to hear the word of God,] it follows, that all who believed not then were eternally shut up in unbelief: and that all the elect believed at once; that they who do not believe at one time, shall not believe at another; and that when Paul returned to Antioch, few souls, if any, could be converted by his ministry; God having at once taken as many as were ordained to eternal life, and left all the rest to Satan. Fletcher. We are therefore obliged to look out for another sense of the word , and that is easily found. It is a passive participle of the verb , which, although it has various significations, is never used to express eternal predestination of any kind. It is rendered ordained here, and Rom 13:1; (where the margin certainly more properly renders it ordered;) elsewhere, as chap. Act 15:2, to determine; 1Co 16:15, to addict ones self; and frequently to dispose, place, or appoint. In the Greek classics, in its passive form, it is generally used of men, who, having been appointed for some military expedition, (and set in their proper offices, as it is rendered, Luk 7:8,) were drawn up in battle array for that purpose. So that it expresses, or refers, at once to the action of their commander, marshalling them, and to their own presenting themselves in their proper places, to be led on to the intended expedition. So Dr. Doddridge, who adds, This I take to be precisely its sense here, and have therefore chosen the word determined, as having an ambiguity something like that in the original. The meaning of the sacred penman seems to be, that all who were deeply and seriously concerned about their eternal happiness, (whether that concern began now, or were of longer date,) openly embraced the gospel: for surely none could be said to believe who did not make an open profession of Christianity. In a similar sense, the clause is understood by Dr. Hammond, who renders it, As many as were disposed for eternal life believed: and by Dr. Heylin, whose translation and gloss upon it is, As many as were in a fit disposition for eternal life believed. Dr. Waterland also, and many of the most learned expositors, interpret it in the same manner, namely, as describing those who were, at this time, in a disposition to comply with the terms on which God, by his apostle, now offered them eternal life; that is, to repent, believe, and obey the gospel. In other words, As many as were brought to a resolution of courageously facing all opposition in the way to it, believed, and openly embraced the Christian religion, as the best means to prepare them for an endless life of the greatest virtue and purity, as well as of the greatest glory and most perfect happiness. The Syriac, likewise, one of the most ancient versions of the New Testament, has rendered the passage in the same sense, which is of great moment, as that translation was made before the meaning of this place was disputed by the different sects and parties of Christians. The sum is: All those, and only those, now believed, who yielded to, instead of resisting the convictions produced in their minds by the preaching of the truth, and the influence of the grace of God, which truth was preached with equal clearness to others, and which grace, in a similar way, visited and strove with others: for God had not reprobated the rest. It was his will that they also should have been saved, but by yielding to inclinations, affections, and passions, which they themselves knew to be sinful, and to which they were under no necessity of yielding, they rejected the counsel of God against themselves, and thrust salvation from them. For they who then repented and believed were not constrained so to do, but grace and mercy were then freely and copiously offered to them, and pressed upon them, and they did not put it away, but yielded to its influence. So that a great multitude, even of such as, it seems, had been idolatrous Gentiles, were converted. Those who wish for further satisfaction on this verse, may find it in Hammond, Whitby, and Dodd, upon it: in Sellons Arguments against General Redemption considered. Works, vol. 2. p. 128: and in Fletchers Checks to Antinomianism. Works, Am. ed., vol. 2. pp. 77, 78.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

48. In the next paragraph we have a statement, the meaning of which has excited no little controversy. (48) “On hearing this the Gentiles rejoiced, and glorified the word of the Lord, and as many as were determined for eternal life believed.” The controversy turns upon the meaning of the clause osoi eoan tetagmenoi eis zoen aioniou, rendered, in the common version, “as many as were ordained to eternal life.” The Calvinistic writers united in referring it to the eternal election and foreordination taught in their creeds. They contend, therefore, for the rendering “were ordained,” or “were appointed.” If their interpretation were admitted, it would involve the passage in some difficulties which none of them seem to have noticed. If it be true that “as many as were foreordained to eternal life believed,” then there were some of the foreordained left in that community who did not believe. Hence, all those who did not then believe, whether adults or infants, were among the reprobate, who were predestinated to everlasting punishment. Now it is certainly most singular that so complete a separation of the two parties should take place throughout a whole community at one time; and still more singular that Luke should so far depart from the custom of inspired writers as to state the fact. Again, the same statement implies that all who believed on that occasion were of the elect. For, if the parties who believed were those who had been foreordained to eternal life, then none of the non-elect could have been among the number. Here is another anomalous incident: that on this occasion all who believed were of the number who would finally be saved, and that Luke should be informed of the fact and make it known to his readers. Certainly we should not adopt an interpretation involving conclusions so anomalous, unless we are compelled to do so by the obvious force of the words employed.

It is worthy of more that the efforts of Calvinistic writers to prove that this is the meaning of these words consist chiefly in strong assertions to that effect, and in attempts to answer the feebler class of the objections urged against it. Thus Dr. Hackett asserts: “This is the only translation which the philology of the passage allows.” But he makes no effort to prove that the New Testament usage of the principal word involved allows this translation. The word rendered ordained in this passage is tasso-a term which is not employed in a single instance in the New Testament in the sense of foreordained. Where that idea is to be expressed, other words are uniformly employed.

The word in question is a generic term, having no single word in English to fully represent it. Its generic sense is best represented by our phrase, set in order. In its various specific applications, however, we have single terms which accurately represent it. Thus, when Jesus etaxato set in order a certain mountain in Galilee as a place to meet his disciples, or the Jews in Rome taxamenoi set in order a day to meet Paul, we best express the idea by appointed. But when Paul says of civil rulers that “the existing authorities tetagmenai eisin were set in order by God,” he does not intend to affirm that God had appointed those rulers, but merely asserts his general providence in their existence and arrangement. The idea is best expressed in English by using the phrase set in order, or by saying they were arranged by God. When he asserts of the household of Stephanas, in Corinth, that etaxan eautous they set themselves in order for ministering to the saints, we would say they devoted themselves to ministering to the saints. But when the brethren in Antioch had been puzzled by the disputation between Paul and Barnabas and “certain men who came down from Judea,” in reference to circumcision, and they finally etaxan, set in order, to send some of both parties to the apostles and elders in Jerusalem for a decision, the common version very correctly renders it, “they determined that Paul and Barnabas and certain others of them should go.”

In reference to the propriety of this last rendering, Dr. Hackett asserts that this term “was not used to denote an act of the mind;” the awkward translation of this passage to which the assertion forces him is evidence conclusive against it. He renders it, “They appointed that Paul and Barnabas and certain others of them should go up to Jerusalem.” This is an ungrammatical use of the word appointed. When a mission has been determined upon, we appoint the individuals who shall be sent, but we do not appoint that they shall go. Evidently, the state of the case was this: the brethren were at first undetermined what to do in reference to the question in dispute, but finally determined to send to Jerusalem for an authoritative decision of it. When a man is undetermined in reference to a pressing question, his mind is in confusion; but when he determines upon his course, it is no longer confusion, but is set in order. The term in question, therefore, meaning primarily to set in order, is most happily adapted to the expression of such a state of mind. Our English word dispose has a similar usage. It means to arrange in a certain order, and applies primarily to external objects; but when one’s mind is found arranged in accordance with a certain line of conduct, we say he is disposed to pursue it.

We scarcely need observe, after the above remarks, that the specific meaning attached to the generic term in question, in any particular passage, is to be determined by the context. In the passage we are now considering, the context has no allusion to any thing like an appointment of one part, and a rejection of the other; but the writer draws a line of distinction between the conduct of certain Gentiles and that of the Jews addressed by Paul in the closing paragraph of his speech. To render the contrast between the two more conspicuous, he throws his words into antithesis with those of Paul. Paul had said to the Jews, “You put the word of God from you;” Luke says of the Gentiles, “They glorified the word of the Lord.” Paul said, “You judge yourselves unworthy of everlasting life;” Luke says, many of the Gentiles “were determined for everlasting life.” It is an act of the mind to which Paul objects on the part of the Jews, and it is as clearly an act of mind in the Gentiles which Luke puts in contrast with it. At some previous time in their history, these Gentiles, like all others, had been undetermined in reference to everlasting life, either because they were not convinced that there was such a state, or because they hesitated to seek for it. But now their minds were set in order upon the subject, by being determined to labor for the eternal life which Paul preached.

It now remains, in order to full eludication of the passage, that we account for the connection indicated between their being determined for everlasting life, and their believing. The former stands as a cause which led to the latter. Let it be noted that everlasting life is not contemplated as the object of their belief, for, if it was, they would have had to believe in it, before they could determine for it; so that the order of the two mental acts would be reversed. But, in common with the Jews, who had been their religious instructors, they already believed in a future state, and what they now learned to believe by Paul’s preaching was the gospel of Christ. Those of them who had, either through previous religious instruction, or through the influence of Paul’s preaching, heartily determined for eternal life, were in a better frame of mind to appreciate the evidence in favor of that Christ through whom alone it could be obtained, than the others who were so undetermined upon the subject that they appeared to judge themselves unworthy of such a destiny. Such was the difference between the two classes in the audience, and Luke’s object is to declare the result of the difference in the fact that the one class believed, and the other thrust the word of God from them. To say that the difference had been wrought in them exclusively by divine agency would be to rob them of responsibility. Or to say that the favorably-disposed party had become so exclusively by their own self-determining energy would be to deny the influence of divine truth. Neither of these positions can be true; but, while it was an act of their own minds to determine for eternal life, it was God who had induced them to do so; at the same time, the other party determined against eternal life, in despite of the same divine influence exerted upon them.

Fuente: McGarvey and Pendleton Commentaries (New Testament)

Verse 48

As many as were ordained; that is, in the counsels of God. The great principle which Jesus himself announced in his memorable words, “Ye have not chosen me, but I have chosen you,” viz., that the human heart is acted upon, in experiencing the great spiritual change, is here distinctly recognized again. Whatever philosophical difficulties may attend it, we cannot deny that it is part of the gospel. Besides the frequent occurrence of such incidental allusions as these, the truth is repeatedly laid down in the most direct and strongest manner, as in Romans 9:11-16,21; Ephesians 2:1-10.

Fuente: Abbott’s Illustrated New Testament

13:48 And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were {t} ordained to eternal life believed.

(t) Therefore either all were not appointed to everlasting life, or either all believed, but because all did not believe, it follows that certain ones were ordained: and therefore God did not only foreknow, but also foreordained, that neither faith nor the effects of faith should be the cause of his ordaining, or appointment, but his ordaining the cause of faith.

Fuente: Geneva Bible Notes

Luke again stressed that the results of the preaching of the gospel were due to God’s work (Act 1:1-2). The Christian evangelists were only harvesting the wheat that God had already prepared. Act 13:48 is a strong statement of predestination: those whom God had previously appointed to eternal life believed the gospel (cf. Eph 1:4; Eph 1:11).

"Once again the human responsibility of believing is shown to coincide exactly with what God in his sovereignty had planned." [Note: Kent, p. 114.]

Good news spreads fast, and the good news of the gospel spread through that entire region.

"This spreading of the word, along with the apostles’ own outreach to the cities named in chapters 13 and 14, probably led to the agitation of the so-called Judaizers that resulted in the problem Paul dealt with in Galatians." [Note: Longenecker, p. 430.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)