43<\/strong>. religious<\/em> (devout) proselytes<\/em> ] Perhaps applied to the proselytes of righteousness as distinguished from the proselytes of the gate.<\/p>\n persuaded them to continue in the grace of God<\/em> ] as Barnabas in like circumstances had urged on the converts at Antioch in Syria (Act 11:23<\/span>). Here, though we have no mention of actual converts, the Apostles must have had regard to the “purpose of their hearts” when they spake to these enquirers as though they were already “in the grace of God.”<\/p>\n When the congregation – <\/B>Greek: when the synagogue was dissolved.<\/P> Broken up – <\/B>Dismissed. It does not mean that it was broken up by violence or disorder. It was dismissed in the usual way.<\/P> Many of the Jews – <\/B>Probably the majority of them rejected the message. See Act 13:45<\/span>. Still a deep impression was made on many of them.<\/P> And religious proselytes – <\/B>See Act 13:16<\/span>. Compare the notes on Mat 23:15<\/span>. Greek: proselytes worshipping.<\/P> Persuaded them to continue … – <\/B>It would appear from this that they professedly received the truth and embraced the Lord Jesus. This success was remarkable, and shows the power of the gospel when it is preached faithfully to people.<\/P> In the grace of God – <\/B>In his favor – in the faith, and prayer, and obedience which would be connected with his favor. The gospel is called the grace (favor) of God and they were exhorted to persevere in their attachment to it.<\/P> <\/p>\n Verse 43. Many of the Jews<\/B><\/I>] Direct descendants from some of the twelve tribes; and religious proselytes<\/I>, heathens who had been converted to Judaism, and, having submitted to circumcision, had become proselytes of the covenant<\/I>: though some think that the expression means proselytes<\/I> of the gate<\/I>-persons who believed in one God, like the Jews, but who had not received circumcision.<\/P> <\/P> Persuaded them to continue in the grace of God.<\/B><\/I>] That is, that they should continue to credit the Gospel; to receive the spirit and influence of it; to bring forth the fruits of that spirit; and thus continue under the favour and approbation of God.<\/P><\/p>\n The congregation was broken up; <\/B>the congregation was dissolved, by the offence the Jews generally had taken at the doctrine of the apostles. <\/P> Religious proselytes; <\/B>these proselytes were so called, from their coming over from paganism to own the true God: see Act 2:10<\/span>. <\/P> In the grace of God; <\/B>this grace of God the apostles so earnestly exhorted them to continue in, was, <\/P> 1. Their present state of being firmly resolved to serve God, whatsoever opposition or temptation they should meet with to the contrary, which was wrought in them by the grace of God. <\/P> 2. The doctrine of justification by the grace of God, which St. Paul had preached unto them, Act 13:39<\/span>. Or: <\/P> 3. The whole gospel, and doctrine therein contained, which is called the grace of God, <\/I>Heb 12:15<\/I><\/span>, and the true grace wherein we stand, <\/I>1Pe 5:12<\/I><\/span>. <\/P> <\/p>\n 43. who, speaking to them<\/B>followingup the discourse in the synagogue by some further words ofencouragement. <\/P> persuaded them to continue inthe grace of God<\/B>which they had experienced through the Gospel.(Compare Ac 11:23<\/span>).<\/P><\/p>\n Now when the congregation was broken up<\/strong>,…. Or “the synagogue”; not the place, but the people that met in it; when they were “dismissed”, as the Vulgate Latin and Arabic versions render it; either in a disorderly manner, through the offence the Jews took at Paul’s preaching; or if in an orderly way, this was done by<\/p>\n , “the interpreter”; so it is said w, that<\/p>\n “R. Hotzpith the interpreter dismissed the people.”<\/p>\n Many of the Jews and religious proselytes followed Paul and Barnabas<\/strong>; who were converted by this sermon, and believed in Christ, and cordially embraced the doctrines of the Gospel, that had been preached. Piscator thinks that the word “religious” does not belong to the text, but some way or other crept into it, since it supposes some proselytes not to be religious; whereas, though all religious persons were not proselytes, at least proselytes of righteousness, yet all proselytes were religious persons; but it is retained in all copies and versions:<\/p>\n who speaking to them, persuaded them to continue in the grace of God<\/strong>; meaning, not that the Jews and proselytes spoke to Paul and Barnabas, and entreated and persuaded them to persevere in preaching the doctrine of the grace of God, notwithstanding the offence some might take at it, and the ill usage they might meet with on account of it; but that Paul and Barnabas took notice of them, and by their following them, and by the conversation they had with them, found that the word had reached their hearts, and that they had embraced the doctrine of the Gospel; wherefore they spoke a word of exhortation to them, beseeching them to continue in it, it springing from the grace of God, and being a declaration of it; and particularly in those special doctrines of grace, which had been insisted on, namely, remission of sins, and free justification by the blood of Christ; for it is more likely, and was more necessary, that these should be exhorted by the apostles, and not the apostles by them.<\/p>\n w T. Hieros. Taaniot, fol. 67. 4.<\/p>\n When the synagogue broke up <\/B> ( <\/SPAN><\/span>). Genitive absolute of first aorist passive participle of <\/SPAN><\/span>. Apparently Paul and Barnabas had gone out before the synagogue was formally dismissed.<\/P> Of the devout proselytes <\/B> ( <\/SPAN><\/span>). Of the worshipping proselytes described in verses Acts 13:16<\/span>; Acts 13:25<\/span> as “those who fear God” (cf. 16:14<\/span>) employed usually of the uncircumcised Gentiles who yet attended the synagogue worship, but the word <\/SPAN><\/span> (, <\/SPAN><\/span> verbal from <\/SPAN><\/span>, a new-comer) means usually those who had become circumcised (proselytes of righteousness). Yet the rabbis used it also of proselytes of the gate who had not yet become circumcised, probably the idea here. In the N.T. the word occurs only in Matt 23:15<\/span>; Acts 2:10<\/span>; Acts 6:5<\/span>; Acts 13:43<\/span>. Many (both Jews and proselytes) followed (<\/SPAN><\/span>, ingressive aorist active indicative of <\/SPAN><\/span>) Paul and Barnabas to hear more without waiting till the next Sabbath. So we are to picture Paul and Barnabas speaking (<\/SPAN><\/span>, late compound, in N.T. only here and 28:20<\/span>) to eager groups.<\/P> Urged <\/B> (<\/SPAN><\/span>). Imperfect active of <\/SPAN><\/span>, either descriptive (were persuading) or conative (were trying to persuade). Paul had great powers of persuasion (Acts 18:4<\/span>; Acts 19:8<\/span>; Acts 19:26<\/span>; Acts 26:28<\/span>; Acts 28:23<\/span>; 2Cor 5:11<\/span>; Gal 1:10<\/span>). These Jews “were beginning to understand for the first time the true meaning of their national history” (Furneaux), “the grace of God” to them. <\/P> <\/p>\n Religious [] <\/SPAN><\/span>. Lit., worshipping. Compare ver. 50 and ch. 16 14. <\/P> Proselytes [] <\/SPAN><\/span>. Originally, one who arrives at a place; a stranger; thence of one who comes over to another faith.<\/P> <\/p>\n <\/strong><\/p>\n 1) “Now when the congregation was broken up,” <\/strong>(lutheises de tes sunagoges) “Then the assembly being broken up, dispersed, or scattered,” with many going back to their homes, from the synagogue, Act 13:42<\/span>.<\/p>\n 2) “Many of the Jews and religious proselytes followed,”<\/strong> (ekolouthesan polloi ton loudaion kai ton sebomenon) “Many of the worshipping Jews and of the proselytes followed,” conversing with, discussing the word of the Law, prophets, and psalms, as Jesus had done with the disciples after His resurrection, Luk 24:44-45<\/span>.<\/p>\n 3) “Paul and Barnabas,”<\/strong>(to Paulo kai to Barnaba)”To or toward Paul and Barnabas,” inclined in conviction toward the preaching and teaching of Paul and Barnabas, Joh 7:17<\/span>; Like Philip guided the eunuch, so did Paul and Barnabas guide these Jewish brethren, Act 8:30-35<\/span>.<\/p>\n 4) “Who speaking to them persuaded them,”<\/strong> (oitines proslaloutes autois epeithon autous) “Who (while) speaking to them persuaded them;” This is the duty of every missionary, to make disciples, baptize, then teach them- – -one must persuade men to obedience of repentance toward God and faith in Jesus Christ, that they may be saved, Act 20:20-21<\/span>; Act 17:30-31<\/span>; Eph 2:10<\/span>; Jas 1:22<\/span>; Mat 5:15-16<\/span>.<\/p>\n 5) “To continue in the grace of God.”<\/strong> (prosmenein te chariti tou theou) “To continue, persevere, or go on in the grace of God,” as Barnabas had once admonished the brethren at Antioch in Syria, Act 11:23<\/span>; Act 14:22<\/span>; Tit 2:11-14<\/span>; Heb 12:15<\/span>. The idea is that they persuaded the following Jewish disciples to pursue the call of Grace to service, in harmony with the church of Jesus Christ, not the Law of Moses, as Paul admonished, Titus op. cit.<\/p>\n 43. Who speaking. The sense is doubtful. For it may be referred unto the Jews and proselytes, that they exhorted Paul and Barnabas that they should not faint, but stand stoutly in the grace of God. Neither did they want occasion; for they saw combats prepared for them; and that therefore they had need of invincible constancy to suffer and abide the brunts of the contrary faction. Wherefore that might very well agree, that being inflamed with a desire to go forward, they sought to encourage Paul and Barnabas to hold on. If you refer it unto Paul and Barnabas, the sense shall be this, that they did not reject those which came, but they entertained them courteously and gently, and confirmed and strengthened them, that they might persist in the grace which they had received. And this word grace doth first comprehend the faith of the gospel; secondly, those good things which come thence to us; or, that I may speak more briefly, the calling into the hope of eternal salvation. <\/p>\n (43) When the congregation was broken up.<\/strong>Better, as keeping to the usual rendering, the synagogue.<\/em> The two preachers withdrew to their inn or lodging, and were followed by many of both classes of their hearersnot, as the Received text of Act. 13:42<\/span> implies, by one only. It is probable, looking to St. Pauls language in 1Co. 9:6<\/span>which can only refer to their joint life at the Syrian Antioch, or on this journey,that during the week that followed they worked for their maintenance as tent-makers. (See Note on Act. 18:3<\/span>.) Manufactures of this kind were so common in all the towns lying on or near the Taurus range of mountains, that it would not be difficult for any skilled workman, such as St. Paul, to obtain casual employment.<\/p>\n Persuaded them.<\/strong>The tense implies that they went on throughout the weekprobably after their days labour was overwith this work of persuasion.<\/p>\n 43<\/strong>. <\/strong> Congregation was broken up<\/strong> Namely, after the going out <\/em> of the previous verse, whether of offended Jews or of apostles only. <\/p>\n Many of the Jews<\/strong> Yet probably a small minority of the whole. <\/p>\n And religious proselytes<\/strong> Namely, Gentile monotheists, being a commencing number enlarged at Act 13:48<\/span>. <\/p>\n Followed Paul<\/strong> As the apostles were walking from the synagogue, these awakened persons followed to converse with them, and receive from them strong persuasion not to allow their awakening to pass away, but to continue in the grace of God. <\/em> How often the impressions produced during a faithful sermon are breathed away by the fresh air after leaving the house of God! How all important it is that the mind of the convicted person should refuse to allow the gracious impression to depart like the morning dew! Let such persons like these Jews and Gentiles hold solemn converse with their minister. Let the minister be in heart and soul fully prepared to persuade them to continue in the grace of God<\/strong>.<\/p>\n ‘Now when the synagogue broke up, many of the Jews and of the devout proselytes followed Paul and Barnabas, who, speaking to them, urged them to continue in the grace of God.’<\/p>\n But aside from those who put off their response were many Jews and God-fearers (‘devout proselytes’ here almost certainly refers to the God-fearers, the ‘proselytes of the gate’) who did not put off their response but followed Paul and Barnabas in order that they might learn more. And Paul and Barnabas spoke to them and taught them and then urged them to continue ‘in the grace of God’. This last in context signifies that they responded to God’s lovingkindness and mercy, His unmerited favour, receiving forgiveness and justification in His Name, and were being urged to continue in it.<\/p>\n The Consequences of Paul’s Speech (13:43-52).<\/p>\n <\/strong><\/p>\n The principle behind the words of Habakkuk were remarkably ‘fulfilled’. Many of the Jews who were there that day could not face up to the work in their day that they saw. It was beyond their belief that multitudes of Gentiles unconnected with the synagogue should flock to hear the word of God, and what was even worse respond to it. They could not believe it and they chose to wonder and perish. But others, both Jew and Gentile, did respond and discovered that those who were righteous by faith would live.<\/p>\n Act 13:43<\/span><\/em><\/strong>. <\/strong>In the grace of God.<\/em><\/strong><\/strong> In that religious disposition which divine grace had produced in them, or in the faith and practice of the gospel, which is often called the grace of God, <\/em>and the word of his grace, <\/em>with the utmost propriety, as containing the richest display of his grace, in the free pardon of our sins by Christ, the sanctification of our souls by the Holy Spirit, and the provision he has made for our eternal happiness. See ch. Act 14:3<\/span> Act 20:24<\/span>. <\/span>Rom 6:14<\/span>. <\/span>Gal 5:4<\/span>. <\/span>Col 1:6<\/span>. Tit 2:11<\/span>. 1Pe 5:12<\/span>. <\/p>\n 43 Now when the congregation was broken up, many of the Jews and religious proselytes followed Paul and Barnabas: who, speaking to them, persuaded them to continue in the grace of God. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 43. To continue in the grace<\/strong> ] The end is better than the beginning, saith Solomon. Non quaeruntur in Christianis initia sed finis, <\/em> saith Jerome. <\/p>\n 43. <\/strong> <\/strong> . <\/strong> <\/strong> . <\/strong> <\/strong> .<\/strong> ] After the breaking up of the synagogue.<\/p>\n <\/strong><\/p>\n <\/strong> ] Paul and Barnabas<\/em> ; and , to the Jews and proselytes<\/em> : not vice vers<\/em> , as Calvin inclines to believe: see a similar expression ch. Act 11:23<\/span> . There too, we have similarly used of the work of the Gospel begun in the hearts of the converts<\/em> . See also reff.<\/p>\n Act 13:43<\/span> . . : Paul and Barnabas had gone out before the synagogue was formally broken up; marks the contrast in the case of those who followed them to hear more. . .: only here. . or . : used elsewhere of the uncircumcised Gentiles who joined the Jewish synagogue, whilst means those who became circumcised and were full proselytes: “devout,” R.V., referring rather to the outward worship, “religious,” A.V., rather to inward feelings (but in Act 13:50<\/span> , “devout,” A.V.). (Act 9:35<\/span> , Act 11:28<\/span> ) refers to the Apostles, but see on the other hand Rendall’s note, pp. 92, 165, referring it to the people (so apparently Calvin). The Apostles thought by the eager following of the people that the grace of God had found an entrance into their souls, see critical notes for . : in N.T. only elsewhere in Act 28:20<\/span> , cf.<\/em> Wis 13:17 (Exo 4:16<\/span> , A 2 ).<\/p>\n congregation = synagogue. <\/p>\n broken up = released. Greek. luo, same word as “loosed” in Act 13:25. <\/p>\n religious = worshipping. Greek. sebomai. App-137. <\/p>\n proselytes. See note on Mat 23:15. <\/p>\n speaking to = addressing. Greek. proslaleo. Only here and Act 28:20. <\/p>\n persuaded = were urging. Greek. peitho. App-150. <\/p>\n continue. Greek. epimeno. See note on Act 10:48. The texts read prosmeno, as in Act 11:23. <\/p>\n grace. Greek. charis. App-184. <\/p>\n 43. . . .] After the breaking up of the synagogue.<\/p>\n ] Paul and Barnabas; and , to the Jews and proselytes: not vice vers, as Calvin inclines to believe: see a similar expression ch. Act 11:23. There too, we have similarly used of the work of the Gospel begun in the hearts of the converts. See also reff.<\/p>\n Act 13:43. ) worshipping God. As to these, see on ch. Act 17:4.-, addressing) with somewhat of familiarity.-, persuaded) Temptation was likely to assail them.- ) in the grace of GOD, which they had received from the Gospel.<\/p>\n and religious: Act 2:10, Act 6:5 <\/p>\n followed: Act 17:34, Act 19:9 <\/p>\n persuaded: Act 11:23, Act 14:22, Act 19:8, Act 28:23, Joh 8:31, Joh 8:32, Joh 15:5-10, 2Co 5:11, 2Co 6:1, Gal 5:1, Phi 3:16, Phi 4:1, Col 1:23, Col 1:28, 1Th 3:3-5, Heb 6:11, Heb 6:12, Heb 12:15, 2Pe 3:14, 2Pe 3:17, 2Pe 3:18, 1Jo 2:28, 2Jo 1:9 <\/p>\n the grace: Act 14:3, Rom 3:24, Rom 5:2, Rom 5:21, Rom 11:6, Gal 5:4, Eph 2:8, Tit 2:11, Heb 13:9, 1Pe 5:12 <\/p>\n Reciprocal: Num 29:25 – General Mat 23:15 – proselyte Luk 12:52 – General Act 13:16 – and ye Act 13:26 – and whosoever Act 13:50 – devout Act 14:1 – that a Act 17:4 – the devout Act 18:4 – persuaded Jam 1:25 – and<\/p>\n 3<\/p>\n Act 13:43. Congregation is from the same Greek word as synagogue. (See the notes at Mat 4:23.) The more favorable among the Jews, also the Gentiles who had become proselytes to the Jewish faith, were so well impressed that they accompanied Paul and Barnabas as they went on their way out into the city. Seeing their attitude, Paul encouraged them to continue in the good life they were following. He was not ready to make a direct appeal for them to take their stand for the Gospel; that will come soon.<\/p>\n Act 13:43. To continue in the grace of God. No doubt the very words of Paul used to these Jews and proselytes who followed the missionaries to their temporary home in the city. It was a very favourite expression of his (see Act 20:24; 1Co 15:10; 2Co 6:1; Gal 2:21).<\/p>\n See notes one verse 42<\/p>\n 13:43 Now when the congregation was broken up, many of the Jews and {r} religious proselytes followed Paul and Barnabas: who, speaking to them, persuaded them to continue in the grace of God.<\/p>\n (r) Who had forsaken their heathen religion, and embraced the religion set forth by Moses.<\/p>\n Now when the congregation was broken up, many of the Jews and religious proselytes followed Paul and Barnabas: who, speaking to them, persuaded them to continue in the grace of God. 43. religious (devout) proselytes ] Perhaps applied to the proselytes of righteousness as distinguished from the proselytes of the gate. persuaded them to continue … Continue reading “Exegetical and Hermeneutical Commentary of Acts 13:43”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-27364","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/27364","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=27364"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/27364\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=27364"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=27364"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=27364"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: McGarvey and Pendleton Commentaries (New Testament)<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"