24<\/strong>. some believed not<\/em> ] [ R. V.<\/em> disbelieved]. No doubt both the Sadducees and the Pharisees had their representatives here as elsewhere among the Jewish population.<\/p>\n And some believed … – <\/B>See the notes on Act 14:4<\/span>.<\/P> <\/p>\n Verse 24<\/span>. Some believed<\/B><\/I>, c.] His message was there treated as his Gospel is to the present day: some believe, and are converted others continue in obstinate unbelief, and perish. Could the Jews then have credited the spiritual nature of the Messiah’s kingdom, they would have found little difficulty to receive Jesus Christ as<\/I> the MESSIAH.<\/P> <\/P> Multitudes of those now called Christians can more easily credit Jesus as the Messiah than believe the spiritual<\/I> nature of his kingdom. The cross<\/I> is the great stumbling block: millions expect Jesus and his kingdom who cannot be persuaded that the cross<\/I> is the way to the crown<\/I>.<\/P><\/p>\n Thus there are different soils into which the word is cast, as appears in the parable of the sower, Mat 13:19<\/span>,20<\/span>, &c. Thus Paul found by experience what he says, 2Th 3:2<\/span>, that all men have not faith; <\/I>and the word preached<\/I> doth not profit, <\/I>unless it be mixed with faith in them that hear it, <\/I>Heb 4:2<\/I><\/span>. <\/P> <\/p>\n 24. and some believed . . . somenot<\/B>What simplicity and candor are in this record of a resultrepeated from age to age where the Gospel is presented to apromiscuous assemblage of sincere and earnest inquirers after truth,frivolous worldlings, and prejudiced bigots!<\/P><\/p>\n And some believed the things which were spoken<\/strong>,…. By him, concerning the kingdom of God and Jesus Christ; even as many as were ordained unto eternal life, and to whom it was given to believe; for faith is the gift of God, and which comes by hearing of the word, when it is attended with a divine power; and then it is not only notionally understood, and barely assented to as truth, but is cordially believed and embraced, and cheerfully professed, and steadily held fast: this was not a mere historical faith, or a bare assent to the truth of the things spoken, nor a mere profession of faith in them, but a believing in Christ with the heart, the sum and substance of them; as they heard these things, their understandings were enlightened, and they saw their need of Christ, and the things of Christ, which were held forth in the ministry of the word; and so approved of them, savoured, relished, and fed upon them; and until this is the case, none can, nor will believe aright:<\/p>\n and some believed not<\/strong>: notwithstanding the full proof, and clear evidence produced by the apostle: these were not of Christ’s sheep, their eyes were blinded, and their hearts were hardened, as was prophesied of them, and therefore they could not believe; they were given up to a judicial blindness and hardness of heart, and were left under the power of obstinate and invincible unbelief: their disbelief of these things arose from the prejudices they had conceived about a worldly kingdom; from the sufferings and death of Jesus Christ, they imagining the Messiah would not die, but abide for ever; from the carnal reasonings of their minds, about divine and spiritual things; and from the ignorance that was in them, because of the obduracy of their hearts. The kingdom the apostle testified of was not an Utopian kingdom, nor any of the real kingdoms of this world, but the kingdom of the Messiah they were expecting; but that which he described, being not such an one as they imagined, they believed him not: the things he said concerning Jesus were not trivial, speculative, and indifferent things; but of the greatest moment and importance, and of which there was full proof in their own writings; and though spoken by Paul, were no other than the word of God; and besides, were good news, and glad tidings, and yet they believed them not: this difference among them, some believing and some not believing, was not owing to the power and free will of man, as if some of themselves would, and did believe, and others would not, but to the distinguishing grace of God; for faith is not of man, it is the gift of God, it is the fruit of electing grace, and is given in consequence of it: nor is this any unusual thing, under the same ministration of the word, for one to believe, and another not believe: this is a common case, and is the usual success the Gospel meets with; so it always has been, and so it is, and will be; so it was in the times of Noah, he was a preacher of righteousness to the old world, even of the righteousness of faith, many were disobedient, few believed; and so it fared with the evangelical prophet Isaiah, and with Jeremiah, Ezekiel, Zechariah, and other prophets of the Old Testament; and with John the Baptist, the forerunner of Christ, and with Christ himself, as well as with our apostle; and this has been the case ever since his time, now is, and will be, as long as the Gospel is preached.<\/p>\n Some believed <\/B> ( <\/SPAN><\/span>). Imperfect passive indicative of <\/SPAN><\/span>. More exactly, “some began to be persuaded” (inchoative).<\/P> Some disbelieved <\/B> ( <\/SPAN><\/span>). Imperfect active of <\/SPAN><\/span>, to disbelieve, continued to disbelieve. It is usually so. <\/P> <\/p>\n <\/strong><\/p>\n 1) “And some believed the things which were spoken,”<\/strong> (kai hoi men epeithonto tois legomenois) “And some of them (of the Jews) believed or were persuaded immediately by the things being said,” that Paul had said. His word does not return to Him void, Isa 55:10-11<\/span>. When the word of God is faithfully preached some believe, as in Act 14:4<\/span>; Act 17:4<\/span>; Act 17:34<\/span>; Act 19:8-9<\/span>.<\/p>\n 2) “And some believed not.”<\/strong> (hoi de epistoun) “Then some believed not,” disbelieved, as in Act 17:32<\/span>; Act 19:9<\/span>. In spite of the frivolous hearers, the mocking hearers, the bigot, fault-finding hearers, some believe and are saved, wherever the gospel message is faithfully given, and some continue disbelieving, doubting, and rejecting the gospel call to repentance and faith, Act 17:30-31<\/span>; Rom 2:4<\/span>; Rom 10:9-13<\/span>.<\/p>\n − <\/p>\n 24. Some believed. Luke declareth that this was at length the success of the disputation, that they did not all profit − (682) in the same doctrine. We know that the apostle was endued with such grace of the Spirit, that he ought to have moved stones; and yet he could not, after long disputing and testifying, win all men unto Christ. Wherefore, let us not marvel, if the unbelief of many do at this day resist the plain doctrine of the gospel, and if many remain obstinate, to whom the truth of Christ is no less made manifest than the sun at noon-day. Moreover, those return from Paul blind and blockish, who came unto him willingly, as if they had been desirous to learn. If there were such stubbornness in voluntary hearers, what marvel is it if those refuse Christ with a malicious − (683) mind, who swell with pride and malice, [bitterness] and do openly fly and hate the light? <\/p>\n (682) − <\/p>\n “<\/p>\n Pariter,” equally. <\/p>\n (683) − <\/p>\n “<\/p>\n Amarulento,” bitter. <\/p>\n (24) And some believed the things which were spoken.<\/strong>Better, as expressing the fact that the verb is the passive form of that translated persuade, in the previous verse, some were being persuaded of the things that were spoken. 24<\/strong>. <\/strong> Some and some<\/strong> A division arose, and some became believers. How many is not intimated; in fact, Luke loses sight of the believing part during the remainder of the narrative.<\/p>\n ‘And some believed the things which were spoken, and some disbelieved.’<\/p>\n As we might expect some believed what he spoke, and some disbelieved. Compare Act 13:42-43<\/span>; Act 17:32-34<\/span>. They were divided among themselves. .<\/p>\n 24 And some believed the things which were spoken, and some believed not. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 24. And some believed not<\/strong> ] The word, as Moses, slays the Egyptian, saves the Israelite. It is to some the savour of life, to others of death, as Obededom was blessed for the ark, the Philistines cursed. <\/p>\n Act 28:24<\/span> . , cf.<\/em> Act 14:4<\/span> , Act 17:32<\/span> , whether the verb means simply listened to what was said (Rendall), or simply denotes an attitude of receptivity (Nsgen), the fact that Paul addresses to both classes his final words indicates that the degree of belief to which they attained was not sufficient to convince even the well-disposed Jews to throw in their lot with Paul. Perhaps it is best to remember that the tenses are in the imperfect: “some were being persuaded of the things, etc.,” and this also keeps up the reference to the previous , persuadere studens<\/em> (Blass, Plumptre). .: “and some disbelieved,” R.V., or “continued in their disbelief”. The verb only here in Acts, but cf.<\/em> Luk 24:11<\/span> ; Luk 24:41<\/span> , Mar 16:11<\/span> ; Mar 16:16<\/span> , 1Pe 2:7<\/span> , Wis 10:7 ; Wis 12:17 ; Wis 18:13 (see H. and R.), etc.<\/p>\n believed = were persuaded of. Greek. peitho, as in Act 28:23. <\/p>\n believed not = were disbelieving. Greek. apisteo. Elsewhere, Mar 16:11, Mar 16:16. Luk 24:11, Luk 24:41. Rom 3:3. 2Ti 2:13. <\/p>\n Act 28:24. , some assented [believed]) with the understanding and the will. And so others , believed not.<\/p>\n Act 13:48-50, Act 14:4, Act 17:4, Act 17:5, Act 18:6-8, Act 19:8, Act 19:9, Rom 3:3, Rom 11:4-6 <\/p>\n Reciprocal: Luk 12:52 – General Act 4:4 – many Rom 10:16 – But they Rom 11:11 – but rather 2Th 3:2 – for<\/p>\n PAUL IN ROME<\/p>\n And some believed the things which were spoken, and some believed not.<\/p>\n Act 28:24<\/p>\n It was in the spring of a.d. 61 that St. Paul reached Rome. The aim of his life was fulfilled. The prisoners were handed over to the captain of the guard, but St. Paul was separated from the other prisoners, and suffered to dwell by himself, with a soldier that kept him. After three days he called the chief of the Jews together, explained the circumstances under which he had come to Rome, and again stated his hope of Israel. He discussed these questions with all who came to his lodging from morning till evening. Some believed the things which were spoken, and some disbelieved.<\/p>\n I. The Gospel itself prepares us for its own disappointment.It is at least a remarkable thing that a religion which speaks so authoritatively, which claims so confidently for itself a heavenly and a Divine origin, should yet declare itself to be come into the world, not for triumph, but for division; should inscribe on its pages the admission that of the earliest witnesses of the Resurrection some doubted; should give directions for the treatment of refusers as well as of acceptors of the message; should state this as the effect of a long and detailed argument in its behalf on the part of its most earnest and persuasive advocate, that some believed the things which were spoken, and some believed not. We say of such a religion that at least it has taken the sting, by anticipation, out of the argument from failure, and uttered a true prediction as to the degree and measure of its own success. Here, as elsewhere, we recognise that transparent truthfulness about itself, which is one of the distinctive badges of the pure original Gospel.<\/p>\n II. On the other hand, it cannot be said that Christianity regards with indifference this various, this chequered result.But the Gospel, if it speaks truthfullymuch more, if it speaks trulydoes predict wrath, as well as promise mercy; it misleads, ignorantly or else intentionally, if there be not as really an eternal punishment as a life eternal. The Gospel is not in-different, though it be distinctly prescient, as to this believing and believing not.<\/p>\n III. When we strive to look below the surface, and to discover why one believes and another believes not; why that proof which is equal for all should convince one and fail with another; why it is that Gods rain and Gods sunshine fertilise this spot and leave that barren; why reason and conscience, mind and soul, equal (in two instances) in vigour and capacity, should view with different eyes the selfsame disclosure; we are in the midst, at once, of those indeed secret things which belong wholly to the Lord our God. And we must be willing, unless we should make shipwreck at once of faith and charity, to leave all judgment in His hands, Who, being the Lord of all, will assuredly do right.<\/p>\n IV. In the face of these unaccountable differences between man and man; some believing, and others (with advantages at least equal) believing not; we come, more and more as life advances, to rest, simply and trustingly, upon the declaration of Scripture, that faith itself is Gods gift, the work of His Spirit, and commonly the direct answer to persevering prayer. We presume not, we believe it to be at present impossible, to state or define to ourselves the logical coherence of the two fundamental doctrines of grace and responsibility.<\/p>\n V. It must be plain to every one that, even among professed Christians, there are still believing men and unbelieving.Therefore, it is still with us, as it was in the first days of the Gospel, an anxious, a fearful inquiry, Do we yet believe? If we do, we cannot sleep in indifference, we cannot rest in the world, we cannot live in sin. To believe is to see ourselves lost by nature and redeemed by the blood of Christ. To believe is to live no longer to ourselves, but to Him Who died for us and rose again. To believe is to declare plainly, by our whole spirit and conduct, that we are strangers and pilgrims on this earth, seeking a better country, that is, an heavenly. To believe is to have our affection set on things above, our very life hidden with Christ in God.<\/p>\n Dean C. J. Vaughan.<\/p>\n 4<\/p>\n Act 28:24. As usual, the hearers disagreed among themselves over what they heard.<\/p>\n Act 28:24. And some believed the things that were spoken, and some believed not. The number of those who rejected the salvation of the Messiah evidently far exceeded the number of those who were convinced by Pauls pleading. The melancholy and indignant tone of the apostles words, with which he closed the memorable day of argument and exhortation, only too plainly tell us of a loving patience at last exhausted. They are the words of one giving up a hopeless struggle.<\/p>\n Act 28:24-26. And some believed the things which were spoken Were happily persuaded of the truth of Pauls doctrine, and were induced to embrace Christianity; and some On the other hand, were so much under the influence of strong prejudice and hardened, that they believed not But rejected the gospel, amidst all the evidence which Paul advanced to support it. And when they agreed not among themselves But were of opposite opinions; they departed The assembly broke up; after that Paul had spoken one word In the close of all, on account of that obstinacy which he observed to prevail in most of them; Well spake the Holy Ghost unto our fathers What is equally applicable to you; saying, Go unto this people Perverse and obstinate as they are; and say, Hearing ye shall hear, &c. That is, ye shall most surely hear; and shall Or rather will; not understand The words seem to denote a judicial blindness, consequent upon a wilful and obstinate resistance of the truth. See notes on Isa 6:9-10; Mat 13:14; Joh 12:40. We may observe here, that this passage of Isaiah is quoted oftener in the New Testament than any other taken from the Old; namely, no fewer than six times: (see the margin:) and yet in such a variety of expressions, as plainly proves that the apostles did not confine themselves exactly, either to the words of the original Hebrew or of the Greek version.<\/p>\n See notes on verse 23<\/p>\n 24, 25. This proved no exception to the universal rule in all the Pauline ministry: the Jews divided, some with Paul and some against him. So here, as everywhere else, he got the credit of dividing the Jewish church. All salvation is bound to produce division, as Jesus said: I came not to send peace on earth, but division. People can not be saved without breaking up their old worldly and carnal alliances, social, civil and ecclesiastical. Paul winds up this days preaching with that notable quotation from Isaiah setting forth the spontaneous rejection of the Holy Ghost by the Jews and all other fallen churches, thus incurring spiritual blindness, hardness of heart, utterly grieving away the Holy Spirit, crossing the dead-line and sealing their doom in hell.<\/p>\n 28:24 {13} And some believed the things which were spoken, and some believed not.<\/p>\n (13) The Gospel is a taste of life to those that believe, and a taste of death to those that are disobedient.<\/p>\n Luke recorded for the third and last time what had become the Jews’ characteristic response to hearing the gospel (Act 28:24; Act 13:46; Act 18:6; cf. Rom 11:7-10). Paul’s parting word was a quotation from Isa 6:9-10 in which God told the prophet that his Jewish hearers would not believe God’s message through him (cf. Mat 13:14-15; Mar 4:12; Luk 8:10; Joh 12:40-41). Paul saw that this word to Isaiah was as applicable in his own day as it had been in Isaiah’s. He also regarded it as inspired by the Holy Spirit.<\/p>\n "In every instance in Acts where a scriptural quote is introduced by a reference to the Spirit, the Spirit is described as having spoken (cf. 1.16; 4.25). In this manner the written Word is shown to be a dynamic, ’living’ Word." [Note: Polhill, p. 543.] <\/span><\/p>\n "Note how the failure to respond to the message of the gospel is seen as a failure to turn<\/span>." [Note: The NET Bible note on <\/span>Act 28:27.] <\/span><\/p>\n And some believed the things which were spoken, and some believed not. 24. some believed not ] [ R. V. disbelieved]. No doubt both the Sadducees and the Pharisees had their representatives here as elsewhere among the Jewish population. Fuente: The Cambridge Bible for Schools and Colleges And some believed … – See the notes … Continue reading “Exegetical and Hermeneutical Commentary of Acts 28:24”<\/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-27881","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/27881","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=27881"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/27881\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=27881"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=27881"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=27881"}],"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: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
<\/em><\/p>\nFuente: 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: John Trapp’s Complete Commentary (Old and New Testaments)<\/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: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Church Pulpit Commentary<\/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: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: McGarvey and Pendleton Commentaries (New Testament)<\/b><\/i><\/h4>\n
Fuente: William Godbey’s Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"