Paul and Barnabas spoke out boldly, and said, “It was necessary that God’s word should be spoken to you first. Since indeed you thrust it from yourselves, and judge yourselves unworthy of eternal life, behold, we turn to the Gentiles.
For so has the Lord commanded us, saying, ‘I have set you as a light for the Gentiles, that you should bring salvation to the uttermost parts of the earth.’ ”
As the Gentiles heard this, they were glad, and glorified the word of God. As many as were appointed to eternal life believed.
John Calvin 1540 · Public Domain On vv46–48 46. When they had taken liberty. Luke showeth that…
46. When they had taken liberty. Luke showeth that the servants of Christ were so far from being discouraged with the stubbornness of the enemies, that they began, therefore, to inveigh against them afresh more freely. For though they had sharply pricked them, yet they did yet spare them a little; but now, when they see Christ obstinately rejected by them, they excommunicate them and deprive them of the kingdom of God. And by this example are we taught that we must not use extreme severity, save only against those who are quite past hope. And the more bold the reprobate are to oppress the truth, the more courage ought we to take to ourselves. For the servants of God must be armed with invincible constancy of the Spirit, that they may never give place to the devil, nor to his ministers; as the Lord commandeth Jeremiah to encounter with the reprobate with a face of iron.
It was necessary. He accuseth them of unthankfulness, because, whereas they were chosen by God out of all people, that Christ might offer himself unto them, they refuse so great a benefit maliciously. And in the former member he setteth down the degree of honor and excellency whereunto God had exalted them; afterward followeth the upbraiding, because they do willingly cast from them so great grace; whereupon he concludeth that it is now time that the gospel be translated unto the Gentiles. In that he saith, that it was meet that it should first be preached to them, it doth properly appertain unto the time of Christ’s kingdom. For under the law, before Christ was given, the Jews were not only the first, but alone. Therefore was it that Moses called them a priestly kingdom, and the peculiar people of God, (Exodus 19:5, 6.) But the adoption of God rested then with them alone upon this condition, (the Gentiles being omitted,) that they should be preferred as yet before the Gentiles by the coming of Christ. For though Christ reconciled the world to his Father, yet they were former in order, who were already near unto God, and of his family. Therefore, that was the most lawful order, that the apostles should gather the Church first of the Jews, afterward of the Gentiles, as we saw in the first chapter, (Acts 1:18,) and in other places, so that the fellowship of the Gentiles did not take from the Jews the right of the first-begotten, but that they were always the chief in the Church of God. In this respect Paul saith, that the righteousness of God is made manifest in the gospel, first to the Jews, then to the Grecians, (Romans 1:16.) Such greatness of grace which God vouchsafed to bestow upon them, doth exaggerate and increase the greatness of their sin, whilst that they reject that which is so mercifully offered unto them. Therefore he addeth that they give judgment of themselves, that they are unworthy of eternal life. For seeing that the rejecting of the gospel is the denial of the righteousness of God, we need no other judge to condemn the unbelievers.
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And after that ye reject. Paul seemeth to reason unfitly. For, first it was not of necessity that the Jews should be excluded, that the Gentiles might be admitted unto the hope of salvation; secondly, this was more convenient, that, after the Jews had embraced the gospel, they should grant the second place to the Gentiles. And Paul speaketh in like sort as if they could not grow together into one body, and as if the gospel could not come unto the Gentiles unless it were rejected of the Jews. And now was he not ordained to be the apostle of the Gentiles before he found such stubbornness in the Jews? I answer, that there is great force in the words we are turned For his meaning is, that he is now turned away from the Jews, that he may addict and give over himself wholly to the Gentiles. If they had remained in their degree such turning had not followed, but he should have drawn the Gentiles also with a continual course, after that the Jews were received into the bosom; and he should have embraced them both together, know, forasmuch as the Jews turn their backs, and withdraw themselves from his ministry, he cannot look upon them and the Gentiles both at once. Therefore, taking his leave of them, he is enforced to translate his care unto the Gentiles. Therefore, unless the Jews had estranged themselves from the Church, the calling of the Gentiles should have been such as is by the prophets described: “In that day shall seven strangers take hold of the cloak of a man that is a Jew, and shall say, we will walk with you; because God is with you.” But now the Gentiles are called after a new and accidental manner; because, when the Jews were rejected, they entered into the empty possession. They ought to have been gathered unto the Jews; but after that they fell away, and were driven out, they came in their place. So that their death was the life of the Gentiles, and the natural branches being cut off, the wild olives were ingrafted into the holy root, until God do at length restore them also unto life, being ingrafted into their former root, that the Israel of God being gathered together from all quarters may be saved.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv46, 48 By this your doing you do as it were,…
By this your doing you do as it were, pronounce sentence against yourselves, and judge yourselves.
The Gospel is published to the Gentiles by the express commandment of God.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv46–48 46 Then Paul and Barnabas waxed bold, and said,…
46 Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.
Ver. 46. But seeing ye put it from you] Gr. απωεθισθε. Ye shove and thrust it from you, as it were with sides and shoulders; noting their desperate incredulity and obstinace. And this was the very period of that day of grace spoken of by our Saviour, Luk 19:42; "Oh, if thou hadst known, at the least in thy day," &c. Now that the offer was made so fully and clearly, how could they escape that neglected so great salvation?
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv46–48 Waxed bold; being nothing aftrighted with the reproaches and…
Waxed bold; being nothing aftrighted with the reproaches and blasphemies they met with, which but increased their zeal, as a little water does the fire in the smith’s forge.
It was necessary; there was a necessity that the Word of God should be first preached to the Jews:
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1. Because Christ was promised to the children and heirs of their ancestors.
2. Because Christ did command it to be thus preached, Mat 10:5,6; Lu 24:47; Act 1:8.
3. Christ himself thus preached it, declaring that he was not sent (comparatively)
but to the lost sheep of the house of lsrael, Mat 15:24.
And judge yourselves unworthy of everlasting life; by this their contradicting and blaspheming, they show as evidently that they are thus unworthy of everlasting life, as if a judge had determined so, or passed such a sentence upon his tribunal, or judgment seat.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv46–48 And the word of the Lord was published throughout…
And the word of the Lord was published throughout all the region. That is, of Pisidia, in which Antioch was; not by the Apostles Paul and Barnabas, who seem to go directly to Iconium, after they were expelled the city and suburbs of Antioch; but by some of those who were converted under their ministry, and had gifts bestowed on them, qualifying them to preach the Gospel to others, which they did with success. There were no doubt several churches planted in this country, and particularly there was one at Antioch, of which these new converts were the beginning, and which continued: in the "fourth" century, this church was a patriarchate, for it is said, under Valentinian and Theodosius, Optimus obtained the patriarchate of Antioch in Pisidia; in the "fifth" century, it was the metropolitan of Pisidia; in this age, mention is made of several bishops of this place; Candidianus, bishop of Antioch in Pisidia, was present at two synods, one at Constantinople against Eutyches, and another at Ephesus; Dionysius, bishop of the same place, assisted in the synod at Chalcedon, and Pergamius at that which was at Constantinople, under the Emperor Theodosius, and at another at Chalcedon, under the Emperor Marcianus: there were also in this century, bishops of other churches in Pisidia; as Severus, bishop of Sozopolis in Pisidia, who was present in the council at Ephesus, against Nestorius; and Olympius, bishop of Mount Hem in Pisidia, who was at the Chalcedon council; and Paulinus bishop of Apamea, Eortius bishop of Nicopolis, and Alexander bishop of Seleucia, and Longinus bishop of Talbondana, all in Pisidia: in the "sixth" century, there were churches in Pisidia embracing the truth of Christ; Bacchus was bishop of Antioch, and John of another place, who both were in the fifth synod at Constantinople: in the "seventh" century, we read of the church at Antioch, as the metropolitan of Pisidia, and of a bishop of it in the sixth council at Constantinople: in the eighth "century", Gregory, bishop of this place, condemned in a synod the worship of images, but afterwards recanted; and in the same century, this city was taken by the Turks, and spoiled (a); and after this, we read no more of its church state.
(a) Magdeburg. Hist. Eccles. cent. 4. c. 2. p. 3. cent. 5. c. 7. p. 418. & c. 10. p. 588. cent. 6. c. 2. p. 4. cent. 7. c. 2. p. 3. cent. 8. c. 10. p. 366. & c. 16. p. 515.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv46–48 Then Paul and Barnabas speaking boldly, said - Those…
Then Paul and Barnabas speaking boldly, said - Those who hinder others must be publicly reproved. It was necessary - Though ye are not worthy: he shows that he had not preached to them, from any confidence of their believing, but seeing ye judge yourselves unworthy of eternal life - They indeed judged none but themselves worthy of it. Yet their rejecting of the Gospel was the same as saying, "We are unworthy of eternal life." Behold! - A thing now present! An astonishing revolution! We turn to the Gentiles - Not that they left off preaching to the Jews in other places. But they now determined to lose no more time at Antioch on their ungrateful countrymen, but to employ themselves wholly in doing what they could for the conversion of the Gentiles there.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv46–48 Verse 46. Waxed bold] παρρησιασαμενοι; Having great liberty of…
Verse 46. Waxed bold] παρρησιασαμενοι; Having great liberty of speech; a strong, persuasive, and overpowering eloquence. They had eternal truth for the basis of this discourse; a multitude of incontestable facts to support it; an all-persuading eloquence to illustrate and maintain what they had asserted.
Should first have been spoken to you] When our Lord gave his apostles their commission to go into all the world, and preach the Gospel to every creature, he told them they must begin first at Jerusalem, Mr 16:15; Lu 24:47. In obedience therefore to this command, the apostles (in every place where they preached) made their first offers of the Gospel to the Jews.
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Ye put it from you] απωθεισθε αυτον, Ye disdain this doctrine, and consider it contemptible: so the word is frequently used.
And judge yourselves unworthy of everlasting life] Was this meant as a strong irony? "Ye have such humbling thoughts of yourselves, that ye think the blessings of the Gospel too good to be bestowed on such worthless wretches as ye are." Or did the apostle mean that, by their words and conduct on this occasion, they had passed sentence on themselves, and, in effect, had decided that they were unworthy of the grace of the Gospel; and God now ratifies that judgment by removing those blessings from them, and sending them to the Gentiles?
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv46, 48 Act 13:46-47. Then Paul and Barnabas — Perceiving that…
Act 13:46-47. Then Paul and Barnabas — Perceiving that no good impression could be made upon them; waxed bold — Used great freedom of speech; and said, It was necessary — According to the general instructions of our Divine Master; that the word of God should first be spoken to you — He shows that he had not preached to them from any confidence of their believing; but seeing ye put it from you, and — By that very action, in effect; judge yourselves unworthy of everlasting life — Persons unfit to have it offered to you. This text plainly shows that persons may be said to be self-condemned, who furnish out matter of condemnation from their own words, though they do not actually pass sentence on themselves: for nothing was further from the thoughts of these Jews than to declare themselves unworthy of eternal life, because they did not believe the gospel; for they rather expected that life by rejecting it. They, indeed, judged none but themselves worthy of it; yet their conduct in rejecting the gospel, was the same as saying, We are unworthy of eternal life; as it effectually precluded their obtaining it. Lo, we turn to the Gentiles — Not that they intended entirely to desist from preaching to the Jews, for we find they continued to address them first in other places wherever they came; but they now determined to lose no more time at Antioch on their ungrateful countrymen, but to employ themselves wholly in doing what they could for the conversion of the Gentiles there. For so hath the Lord commanded us — See Mat 28:19; Act 1:8; in consequence of that prediction which was uttered by Isaiah in the name of God; saying — To his Son, the Messiah; I have set thee to be a light to the Gentiles, &c.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv46–48 Waxed bold - Became bold; spake boldly and openly.…
Waxed bold - Became bold; spake boldly and openly. They were not terrified by their strife, or alarmed by their opposition. The contradictions and blasphemies of sinners often show that their consciences are alarmed; that the truth has taken effect; and then is not the time to shrink, but to declare more fearlessly the truth.
It was necessary - It was so designed; so commanded. They regarded it as their duty to offer the gospel first to their own countrymen. See the notes on Luk 24:47.
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Ye put it from you - You reject it.
And judge yourselves - By your conduct, by your rejecting it, you declare this. The word “judge” here does not mean they “expressed such an opinion,” or that “they regarded themselves” as unworthy of eternal life - for they thought just the reverse; but that by their conduct they condemned themselves. By such conduct they did, in fact, pass sentence on themselves, and show that they were unworthy of eternal life, and of having the offer of salvation any further made to them. Sinners by their conduct do, in fact, condemn themselves, and show that they are not only unfit to be saved, but that they have advanced so far in wickedness that there is no hope of their salvation, and no propriety in offering them, any further, eternal life. See the notes on Mat 7:6.
Unworthy ... - Unfit to be saved. They had deliberately and solemnly rejected the gospel, and thus shown that they were not suited to enter into everlasting life. We may remark here:
(1) When people, even but once, deliberately and solemnly reject the offers of God’s mercy, it greatly endangers their salvation. The probability is, that they then put the cup of salvation forever away from themselves.
(2) The gospel produces an effect wherever it is preached.
(3) When sinners are hardened, and spurn the gospel, it may often be the duty of ministers to turn their efforts toward others where they may have more prospect of success. A man will not long labor on a rocky, batten, sterile soil, when there is near him a rich and fertile valley that will abundantly reward the pains of cultivation.
Lo, we turn ... - We shall offer the gospel to them, and devote ourselves to seeking their salvation.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v48 As many as were pre-ordained to eternal life,[3] by…
As many as were pre-ordained to eternal life,[3] by the free election, and special mercies, and providence of God. (Witham) --- Some understand this as if it meant, predisposed by their docility, to receive the word of life. But the Fathers unanimously understand it literally of predestination, which is defined by St. Thomas Aquinas, serm. i. qu. 23. a. 1. "The disposition of God, by which he prepares, what he will himself perform, according to his infallible foreknowledge." In other words, it is the manner in which God conducts a reasonable creature to its proper destiny, which is eternal life. In this mystery of the Catholic faith, which cannot be clearly explained to human understanding, because it is a mystery, there are nevertheless several points, which we know for certain. 1st. Though it is certain, that this decree of the Almighty is infallible, and must have its effect, yet it is far removed from the blasphemy of Calvinists, who pretend that it destroys free-will, and therefore removes all motives of exertion to good works. 2nd. For it is a point of Catholic faith, that this foreknowledge of the Almighty no ways interferes with man’s liberty, but leaves him still a perfectly free agent, and therefore responsible for his actions. 3rd. It is likewise decreed by the Council of Trent, that no one can certainly know that he is of the number of the predestined, without a special revelation to that effect. These are the most essential points, which it concerns us to know of this doctrine. As to the consequences which may be drawn from these positions, it were better for us to submit our understandings to the obedience of faith, than entangle ourselves in a maze of abstruse errors, far removed from our comprehension. Would that this sober line of conduct were pursued by many moderns, who at present talk and write so much on this subject, and to such little purpose. How excellently well does the great genius of the Latin Church, St. Augustine, say: Melius est dubitare de occultis, quam litigare de occultis! How much wiser and better is it to confess our ignorance on mysteries, than idly to dispute on mysteries! (lib. viii. de Gen. ad litt. chap. 5.)
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[BIBLIOGRAPHY]
Præordinati, Greek: tetagmenoi, on which St. John Chrysostom says, Greek: toutesti aphorismenoi, prædefiniti.
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George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv46–48 Then Paul and Barnabas waxed bold, and said, &c.--This…
Then Paul and Barnabas waxed bold, and said, &c.--This is in the highest style of a last and solemn protestation.
It was necessary that the word should first have been spoken to you--See the direction of Christ in Luk 24:47; also Rom 1:16.
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since ye judge yourselves unworthy of everlasting life--pass sentence upon yourselves.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv46–48 46. Waxed bold—Rising above all useless altercation with the…
46. Waxed bold—Rising above all useless altercation with the Jews.
Judge yourselves unworthy—Not that they literally believed themselves to be unworthy of life eternal. On the contrary, they believed themselves eminently, and even exclusively, the heirs of that inheritance. But they determined themselves to be such sort as truly is unworthy eternal life.
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Everlasting life—Eternal life is not solely a future, but a present, possession. (See notes on Joh_4:14; Joh_5:24; Joh_6:40.) It is a possession commenced in this life to be perpetuated, in a life to come. There is a present as well as a future salvation. These Jews were indisposed to eternal life, and so rejected the Gospel; the Gentiles, in Act_13:48, as many as were disposed to eternal life, believed.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv46–48 46. It was necessary that the word of God…
46. It was necessary that the word of God should first have been spoken to you] That, as Christ came first unto His own, so His messengers should declare their glad tidings first unto Jews, but if they received not the word, then it was to be proclaimed to all who would receive it.
judge yourselves unworthy] i.e. pronounce the sentence upon yourselves by your actions. Cp. Mat_22:8, “They that were bidden” to the marriage supper “were not worthy.” They had been deemed worthy by him who sent to call them, but had declared they were not so by their refusal to come.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv46–48 (46) It was necessary.—The preachers recognised the necessity of…
(46) It was necessary.—The preachers recognised the necessity of following what they looked on as the divine plan in the education of mankind, and so they preached “to the Jew first, and also to the Gentile” (Rom_2:9-10). The former were offered, as the fulfilment of the promise made to Abraham, the high privilege of being the channel through which “all families of the earth should be blessed” by the knowledge of Christ (Gen_22:18). When they rejected that offer, it was made, without their intervention, to the Gentiles.
Judge yourselves unworthy of everlasting life.—There is a touch of righteous indignation, perhaps something like irony, in the words. The preacher had thought them “worthy” of the highest of all blessings, the life eternal which was in Christ Jesus, but they, in their boastful and envious pride, took what was really a lower estimate of themselves, and showed that they were “unworthy.” They passed sentence, ipso facto, on themselves.
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Lo, we turn to the Gentiles.—We have to remember (1) that the words were as an echo of those which the Apostle had heard in his trance in the Temple at Jerusalem (Act_22:21); (2) that they would be heard, on the one hand, by the Gentiles with a joy hitherto unknown, and, on the other, by the Jews as a new cause of irritation.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv46–48 And for then, A.V. and T.R.; spake out boldly…
And for then, A.V. and T.R.; spake out boldly for waxed bold, A.V.; be for have been, A.V; seeing for but seeing, A.V. and T.R.; thrust for put, A.V.; eternal for everlasting, A.V. Spake out boldly. Observe that Barnabas as well as Paul resented the unseemly opposition of the Jews. It was necessary. The necessity arose from the command of Christ (Luk_24:47; Act_1:8 Act_3:26) It is in accordance with this purpose of God that St. Paul says of the gospel that "it is the power of God unto salvation to the Jew first, and also to the Greek". (Rom_1:16) Compare, too, our Lord"s saying (Mat_15:24) and the woman"s reply (ibid. 27). In point of fact, this had been the practice of Paul and Barnabas no less than of Peter, and was the very motive that had brought them to Antioch. Lo, we turn to the Gentiles. These were, indeed, bold words to speak in a Jewish synagogue; the speakers had doubtless sought courage from the Holy Ghost. (see Act_4:29)
Vers. 46, 47. Unexpected interpretations.
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judge yourselves unworthy of everlasting life." The gentle, pitying character of the immense preponderance of the language of Jesus to men speaks and has ever spoken his condescending acquaintance with human nature, and his sympathetic acquaintance with those of the springs of human action that lie deep in feeling. His spirit in these respects was not altogether unworthily caught by his apostles, and notably by the one time disciple, now apostle, John. There came times and occasions, however, both in the converse of the Master himself with sinful men, and of his servants with their fellow-men, when words of kindness to the ear would be the very signal of unkindness to the soul and untruthfulness to its highest interests. And the plain and "bold" language of Paul and Barnabas now, needing no extenuation at our hands, and little enough of explanation, offers a forcible and most striking suggestion, how often, through all the coverings of gracious and forbearing language, the polished shaft of naked truth must be threatening to pierce, let the crash be what it may. The statement to which Paul now committed himself may be regarded as saying very significantly that,
I MEN NEVER MORE EFFECTUALLY PRONOUNCE JUDGMENT ON THEMSELVES THAN WHEN THEY ARE PRONOUNCING JUDGMENT ON CHRIST. This is true in two leading cases.
1. If men are pronouncing judgment unfavorable to Christ as, for instance, in supposed answer to such a question as his own, "What think ye of Christ? they are pronouncing nothing less than decisive condemnation of themselves.
2. If they are humbly and in the genuine spirit of trying to feel their way, giving out from time to time some testimony of their growing and growingly grateful appreciation of Christ and of his truth, they then are proving their own growth in likeness to him. They are unconsciously giving the measure of how far the "day dawns" with them, and how high the "day-star arises in their hearts," or even how far they have got on that path which is like "the shining light, which shineth more and more unto the perfect day.
II MEN"S PUTTING FROM THEM THE WORD OF GOD AS NOW GIVEN IN CHRIST IS DOING NOTHING LESS THAN PUTTING FROM THEM THE PROSPECT OF EVERLASTING LIFE.
1. The dogmatic tone of the apostle is to be noted. This is not the personal prerogative of Paul or of any one else; it is the claimed, asserted, demanded right of Christianity. Christianity gives its account of it, and a good and competent account. If this be not so, Christianity must go. But if it be so, he must go who will not have its reign over him.
2. Momentous and awful as is the issue to which Paul leaves now the refusing Jews, he lays the whole responsibility of it upon them. They were "filled with envy," they" spake against the things which were spoken by Paul," they "contradicted and blasphemed," they "put from" them the "Word of God;" and Paul rules that theirs is the undivided folly of forfeiting "everlasting life," as though they seriously "judged themselves unworthy of it.
III THE SIMPLEST FACTS OF SOME SORTS OF HUMAN CONDUCTS WHEN TRANSLATED INTO WORDS, SOUND LIKE THE PUREST, MOST UNDISGUISED SATIRE. Nothing could be further from the pride and presumption of a Jew, of the type of those who were now before Paul, than to think himself "unworthy of everlasting life," or indeed of any other thing whatsoever, either great or good, which could be had. Yet nothing could be truer than that his conduct amounted to that, ran a terrible risk of ending in it, and, unrepented, unaltered, could in fact end in nothing else. For it may be stated thus that
(1) the message of Christ,
(2) the credentials of every kind of Christ, and
(3) the deep, incontestable, universal needs of the heart and life of man, are such that, whether a man be Jew or Gentile, so only he be made fairly acquainted with Jesus and "the Word of God" in him, he is "inexcusable" if he "put these away from" him. The thing, it might be supposed, could rationally (though then not rightly) explain the conduct except it were the profoundest humility of a publican of the publicans. But this, we know, would forget the prayer of the publican, though it might commemorate his deepest humiliation of self-reproach and sense of "unworthiness." Yet is this too sadly often found the case with men in matters of religion. Without humility, they pursue a line of conduct which only the extreme of self-reproach could rationally and temporarily account for. Other reason, indeed, in very truth there may be, must be unutterable folly, blindest infatuation, amazing recklessness, and uncalculating force of passion and envy, and withal guilt"s own chosen particular type of hardness; these or their like must at the last be found answerable. But when they are summoned for their last answer, this will be the irony of their situation, that, furthest removed of all from pure and modest and self-upbraiding humility, they counterfeited it, and, in the name of that counterfeit, "would not come to Jesus that they might have life" everlasting. An inspired apostle gave this unexpected interpretation of the state of things in the instance before us; how many more such, alas! will "the day reveal"? B.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v48 And when the Gentiles heard this, they were glad.
Act_13:48
And when the Gentiles heard this, they were glad.
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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.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv46–48 46. It was necessary. The preachers met this attitude…
46. It was necessary. The preachers met this attitude of the Jews by boldly stating their purpose to turn from them to the Gentiles. It was God's will that the Gospel should first be offered to the chosen people. See Acts 1:8; 3:26; Rom. 1:16. While the chosen people were to have the first opportunity, yet “God had put no difference” between Jew and Greek. As soon as the Jewish audiences manifested a self-willed, contradictory spirit, instead of engaging in idle disputation, the apostles were wont to turn to the Gentiles.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
Alexander MacLaren 1905 · Public Domain On vv46–47
Acts
JEWISH REJECTERS AND GENTILE RECEIVERS
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UNWORTHY OF LIFE
Act 13:46.
So ended the first attempt on Paul’s great missionary journey to preach to the Jews. It is described at great length and the sermon given in full because it is the first. A wonderful sermon it was; touching all keys of feeling, now pleading almost with tears, now flashing with indignation, now calmly dealing with Scripture prophecies, now glowing as it tells the story of Christ’s death for men. It melted some of the hearers, but the most were wrought up to furious passion-and with characteristic vehemence, like their ancestors and their descendants through long dreary generations, fell to ‘contradicting and blaspheming.’ We can see the scene in the synagogue, the eager faces, the vehement gestures, the hubbub of tongues, the bitter words that stormed round the two in the midst, Barnabas like Jupiter, grave, majestic, and venerable; Paul like Mercury, agile, mobile, swift of speech. They bore the brunt of the fury till they saw it to be hopeless to try to calm it, and then departed with these remarkable words.
They are even more striking if we notice that ‘judge’ here may be used in its full legal sense. It is not merely equivalent to consider, for these Jews by no means thought themselves unworthy of eternal life, but it means, ‘ye adjudge and pass sentence on yourselves to be.’ Their rejection of the message was a self-pronounced sentence. It proved them to be, and made them, ‘unworthy of eternal life.’ There are two or three very striking thoughts to be gathered from these words which I would dwell on now.
I. What constitutes worthiness and unworthiness.
There are two meanings to the word ‘worthy’-deserving or fit. They run into each other and yet they may be kept quite apart. For instance you may say of a man that ‘he is worthy’ to be something or other, for which he is obviously qualified, not thinking at all whether he deserves it or not.
Now in the first of these senses-we are all unworthy of eternal life. That is just to state in other words the tragic truth of universal sinfulness. The natural outcome and issue of the course which all men follow is death. But yet there are men who are fit for and capable of eternal life. Who they are and what fitness is can only be ascertained when we rightly understand what eternal life is. It is not merely future blessedness or a synonym for a vulgar heaven. That is the common notion of its meaning. Men think of that future as a blessed state to which God can admit anybody if He will, and, as He is good, will admit pretty nearly everybody. But eternal life is a present possession as well as a future one, and passing by its deeper aspects, it includes-
Deliverance from evil habits and desires.
Purity, and love of all good and fair things.
Communion with God.
As well as forgiveness and removal of punishment.
What then are the qualifications making a man worthy of, in the sense of fit for, such a state?
{a} To know oneself to be unworthy.
He who judges himself to be worthy is unworthy. He who knows himself to be unworthy is worthy.
The first requisite is consciousness of sin, leading to repentance.
{b} To abandon striving to make oneself worthy.
By ourselves we never can do so. Many of us think that we must do our best, and then God will do the rest.
There must be the entire cessation of all attempt to work out by our own efforts characters that would entitle us to eternal life.
{c} To be willing to accept life on God’s terms.
As a mere gift.
{d} To desire it.
God cannot give it to any one who does not want it. He cannot force His gifts on us.
This then is the worthiness.
II. How we pass sentence on ourselves as unworthy.
It is quite clear that ‘judge’ here does not mean consider, for a sense of unworthiness is not the reason which keeps men away from the Gospel. Rather, as we have seen, a proud belief in our worthiness keeps very many away. But ‘judge’ here means ‘adjudicate’ or ‘pronounce sentence on,’ and worthy means fit, qualified.
Consider then-
{a} That our attitude to the Gospel is a revelation of our deepest selves.
The Gospel is a ‘discerner of thoughts and intents of the heart.’ It judges us here and now, and by their attitude to it ‘the thoughts of many hearts shall be revealed.’
{b} That our rejection of it plainly shows that we have not the qualifications for eternal life.
No doubt some men are kept from accepting Christ by intellectual doubts and difficulties, but even these would alter their whole attitude to Him if they had a profound consciousness of sin, and a desire for deliverance from it.
But with regard to the great bulk of its hearers, no doubt the hindrance is chiefly moral. Many causes may combine to produce the absence of qualification. The excuses in the parable’-farm, oxen, wife’-all amount to engrossment with this present world, and such absorption in the things seen and temporal deadens desire. So the Gospel preached excites no longings, and a man hears the offer of salvation without one motion of his heart towards it, and thus proclaims himself ‘unworthy of eternal life.’
But the great disqualification is the absence of all consciousness of sin. This is the very deepest reason which keeps men away from Christ.
How solemn a thing the preaching and hearing of this word is!
How possible for you to make yourselves fit!
How simple the qualification! We have but to know ourselves sinners and to trust Jesus and then we ‘shall be counted worthy to obtain that world and the resurrection from the dead.’ Then we shall be ‘worthy to escape and to stand before the Son of Man.’ Then shall we be ‘worthy of this calling,’ and the Judge himself shall say: ‘They shall walk with Me in white, for they are worthy.’
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On vv46–48 46, 47. When men take a stand like this,…
46, 47. When men take a stand like this, nothing will satisfy them but an abandonment of the truth; and hence that conciliatory bearing which should mark our address to them up to this point, may, with propriety, be dismissed, and we may proceed without regard to their feelings. So the apostles acted. (46) " Then Paul and Barnabas, speaking boldly, said, It was necessary that the word of God should first be spoken to you; but since you put it from you, and judge yourselves unworthy of everlasting life, behold we turn to the Gentiles. (47) For thus has the Lord commanded us, I have placed thee as a light of the Gentiles, that thou mayest be for salvation to the extremity of the earth. "
The remark that it was necessary that the word of God should first be spoken to them, before turning to the Gentiles, shows that the apostles understood that the gospel was not only to begin in Jerusalem, but that, in every distinct community, it was to begin with the Jews. Hence the frequent occurrence, in Paul's style, of the expression, "To the Jew first, and also to the Gentile." The reason of this distinction has been discussed in the commentary on Acts 1:8 .
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
Paul E. Kretzmann 1924 · Public Domain On v48 Success and persecution:
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.
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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.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv46, 48 General Information:
General Information:
The first two instances of the word "you" are plural and refer to the Jews to whom Paul is speaking.
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General Information:
Here the words "we" and "us" refers to Paul and Barnabas but not the crowd that was present. (See: Exclusive and Inclusive "We")
General Information:
Paul's quotation is from the prophet Isaiah in the Old Testament. In the original passage, the word "I" refers to God and the word "you" is singular and refers to the Messiah. Here, Paul and Barnabas seem to be saying that the quotation also refers to their ministry.
It was necessary
This implies that God had commanded this be done. AT: "God commanded" (See: Assumed Knowledge and Implicit Information)
that the word of God should first be spoken to you
This can be stated in active form. "Word of God" here is a synecdoche for "message from God." AT: "that we speak the message from God to you first" or "that we speak the word of God to you first" (See: Active or Passive and Synecdoche)
Seeing you push it away from yourselves
Their rejection of the word of God is spoken of as if it were something they pushed away. AT: "Since you reject the word of God" (See: Metaphor)
consider yourselves unworthy of eternal life
"have shown that you are not worthy of eternal life" or "act as though you are not worthy of eternal life"
we will turn to the Gentiles
"we will go to the Gentiles." Paul and Barnadas were implying that they would preach to the Gentiles. AT: "we will leave you and start preaching to the Gentiles" (See: Assumed Knowledge and Implicit Information)
as a light
Here the truth about Jesus that Paul was preaching is spoken of as if it were a light that allowed people to see. (See: Metaphor)
bring salvation to the uttermost parts of the earth
The abstract word "salvation" can be translated with the verb "to save." The phrase "uttermost parts" refers to everywhere. AT: "tell people everywhere in the world that I want to save them" (See: Abstract Nouns)
translationWords
word of God
eternity
worthy
turn
Gentile
lord
command
light
save
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.