As they went out, the people begged that these things might be told them the next Sabbath. And after the meeting of the synagogue broke up, many Jews and devout converts to Judaism followed Paul and Barnabas, who, as they spoke with them, urged them to continue in the grace of God. The next Sabbath almost the whole city gathered to hear the word of the Lord. But when the Jews saw the crowds, they were filled with jealousy and began to contradict what was spoken by Paul, reviling him. And Paul and Barnabas spoke out boldly, saying, “It was necessary that the word of God be spoken first to you. Since you thrust it aside and judge yourselves unworthy of eternal life, behold, we are turning to the Gentiles. For so the Lord has commanded us, saying, “‘I have made you a light for the Gentiles, that you may bring salvation to the ends of the earth.’" And when the Gentiles heard this, they began rejoicing and glorifying the word of the Lord, and as many as were appointed to eternal life believed. And the word of the Lord was spreading throughout the whole region. But the Jews incited the devout women of high standing and the leading men of the city, stirred up persecution against Paul and Barnabas, and drove them out of their district. But they shook off the dust from their feet against them and went to Iconium. And the disciples were filled with joy and with the Holy Spirit.
the grace of God - "With the latter passage, this verse forms a sort of transition to a series of passages in the Acts (14:3, 26; 15:11, 40; 18:27; 20:24, 32) which place God's grace in definite connexion with the extension of the Gospel to the Gentiles. It helps to give us a new conception of that 'grace' as 'the surprising mercy of God by which those who had been wholly outside the privileged circle were now the recipients of the Divine favour' (Dean Armitage Robinson). In St. Paul's Epistles, this sense of the word is still more strongly emphasized." (Walker)
A comparison will be helpful here to show how the dispensation of grace was gradually beginning to emerge. The word grace, in the original (charis) appears less than 20 times in the four Gospel records, and then seldom with respect to the doctrine of grace, while in the Epistles of Paul — much smaller in volume — it appears well over 100 times and nearly always in connection with the doctrine of grace. Similarly, in the book of Acts the word appears (in the original) only 5 times before the raising up of Paul, and not once with regard to the doctrine of grace, while after the raising up of Paul it appears 15 times, mostly with regard to the doctrine of grace" [compare with Eph 3:1-3]. (Stam)
It was necessary that the word of God be spoken first to you. - "It was necessary to preach the Word of God to the Jews first, then, [Acts 3:25-26] because according to covenant and prophecy they were to be the channel through which God should bless the Gentiles. But let us continue with Paul's declaration to the Jews at Antioch: 'It was necessary that the Word of God should first have been spoken to you, BUT ...' Does not this 'but' indicate a change in the program, a departure (even if a temporary departure) from the procedure outlined in prophecy? But does this indicate that God was forced to change His plans because of Israel's rejection of Christ? By no means, for the apostle informs us — and proves it — that this departure from His prophesied program had been planned, but kept secret, since 'before the world began' (Eph 1:4; 3:1-11; Col 1:24-27). Does it mean, then, that God could not, or would not, keep His word? No indeed. First, this same Paul, by the Spirit, insists that all Israel will yet be saved and the covenant promises fulfilled (Rom 11:25-29). Thus the departure from the prophetic program proves to be but a temporary one, an interruption of it. Second, this generation of Abraham's seed failed to become a blessing to the Gentiles, not because of God's unfaithfulness to them, but because they refused to accept the blessing themselves. Paul is most emphatic as to this, saying: 'But seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.'" (Stam)
you thrust it aside and judge yourselves unworthy of eternal life - "By their violent opposition to the Word of God and their blasphemy against it they had 'passed sentence upon themselves' that they were 'unworthy' of everlasting life. The word 'unworthy' is a strong one, carrying the thought of baseness and dishonor." (Stam)
behold [lo], we are turning to the Gentiles - "The exclamation, 'Lo,' confirms the fact that something sensational is taking place as Paul announces that he will turn from the Jews to the Gentiles." (Stam)
they began rejoicing - "The Gentiles' reception and the Jews' rejection (Acts 13:50) of the gospel is, from here on, a recurring theme in Acts." (Ryrie)
as many as were appointed to eternal life believed - "'appointed' (Gk. tasso) - to place in order, arrange, signifies to appoint. It is said of those who, having believed the Gospel, 'were ordained to eternal life,' (Acts 13:48)." (Vine)
"Cf. Rom 8:29-30; Eph 1:4-6, etc. God's sovereign grace and man's free will are both emphasized in Scripture. While many of the Jews of Antioch deliberately rejected 'eternal life' (v. 46), a large number of Gentiles, on the other hand, thankfully accepted it, by God's enabling grace, and believered." (Walker)
"And now the story of Bar-jesus proves to have been representative of the situation then existing as it is re-enacted on a larger scale. The Gentiles ask to hear the Word of God. The Jews, jealous of their own position, seek to keep it from them. The Jews, therefore, are given up to judgment, while the Gentiles receive the truth and rejoice in it." (Stam)
"And now, as Bar-jesus had done in the case of Sergius Paulus, these Jews sought to turn the Gentiles from the faith, contradicting 'those things which were spoke by Paul' and blaspheming. Their contradiction and blasphemy was a particularly serious matter in the light of our Lord's warning that whosoever should blaspheme or speak against Him might be forgiven, but whosoever blasphemed or spoke against the Holy would never be forgiven, neither in that age, nor in the age to come (Matt 12:31-32). This was not, of course, because the Holy Spirit was a more important member of the Trinity than the Father or the Son, but simply because the Holy Spirit was the third member of the Trinity to deal with them. They had rejected the Father in the Old Testament. The the Father had sent the Son and they had rejected, contradicted and blasphemed Him. Now the Son was to send the Spirit and, 'Beward,' says the Lord, for 'if you contradict or blaspheme Him, it will never be forgiven you.' The Holy Spirit had come at Pentecost, mightily confirming the witness of the apostles to Christ, but the unbelieving Jews, especially the rulers, had bitterly opposed them, contradicting and blaspheming. Now, here at Antioch in Pisidia, we find them doing the same thing. Later, at Corinth again the Jews 'opposed themselves, and blasphemed' (18:6) and while that precise phraseology is not always used, this is what we find them doing from Jerusalem to Rome. Thus it was that that rebellious generation in Israel committed the unpardonable sin, never to be forgiven them. As a nation, however, Israel is typified by Bar-jesus who was blinded 'for a season' (Acts 13:11 cf. Rom 11:25-26)." (Stam)
stirred up persecution - "2 Tim. 3:11 indicates that St. Paul suffered personal violence at Antioch, and it has been suggested that one of the 'beatings with rods' (of Roman lictors) referred to in 2 Cor. 11:25 may have occurred at Pisidian Antioch, the Roman magistrates there, as in all such colonies, being attended by lictors. It was probably, too, the scene of one of the five beatings by the Jews mentioned in 2 Cor. 11:24." (Walker)
they shook off the dust - "A good Jew took pains not to carry back into Palestine any dust from non-Jewish countries. To 'shake off the dust' was a vivid gesture of complete break of fellowship and renunciation of responsibility for the person or community gestured at. See Christ's command at Luke 9:5; 10:11 and Mark 6:11." (Ryrie)
Iconium - "An ancient city belonging to Phyrgia, but near the border of Lycaonia. It was situated in a fertile spot, and was also an important commercial town, since one of the main roads between Cilicia and the west passed through it. Jews were numerous there. It was distant from Antioch about eighty-five miles by road, and was, so to speak, an outlying town in the region or zillah of Antioch, though much less important than the latter, from a political point of view." (Walker)
It is true that this incident at Pisidian Antioch was but a local matter, but it was nevertheless a representative one. To the nation Israel had been offered, in fulfillment of the promise to Abraham, the high privilege of being the channel through which all nations of the earth should be blessed. When Israel rejected that offer, salvation and blessing were sent to the Gentiles simply by grace, through the finished work of Christ, and Israel, like Bar-jesus,w as blinded." (Stam)
"Would that we had grace to defend as vigorously this great message today, whether from its enemies, or its real friends who do not see it clearly as yet, who, like Peter (Gal 2) through fear of others, are ready to compromise and tone down the Gospel of Christ" (WR Newell in Paul vs. Peter, P. 15).
the grace of God - "With the latter passage, this verse forms a sort of transition to a series of passages in the Acts (14:3, 26; 15:11, 40; 18:27; 20:24, 32) which place God's grace in definite connexion with the extension of the Gospel to the Gentiles. It helps to give us a new conception of that 'grace' as 'the surprising mercy of God by which those who had been wholly outside the privileged circle were now the recipients of the Divine favour' (Dean Armitage Robinson). In St. Paul's Epistles, this sense of the word is still more strongly emphasized." (Walker)
A comparison will be helpful here to show how the dispensation of grace was gradually beginning to emerge. The word grace, in the original (charis) appears less than 20 times in the four Gospel records, and then seldom with respect to the doctrine of grace, while in the Epistles of Paul — much smaller in volume — it appears well over 100 times and nearly always in connection with the doctrine of grace. Similarly, in the book of Acts the word appears (in the original) only 5 times before the raising up of Paul, and not once with regard to the doctrine of grace, while after the raising up of Paul it appears 15 times, mostly with regard to the doctrine of grace" [compare with Eph 3:1-3]. (Stam)
It was necessary that the word of God be spoken first to you. - "It was necessary to preach the Word of God to the Jews first, then, [Acts 3:25-26] because according to covenant and prophecy they were to be the channel through which God should bless the Gentiles. But let us continue with Paul's declaration to the Jews at Antioch: 'It was necessary that the Word of God should first have been spoken to you, BUT ...' Does not this 'but' indicate a change in the program, a departure (even if a temporary departure) from the procedure outlined in prophecy? But does this indicate that God was forced to change His plans because of Israel's rejection of Christ? By no means, for the apostle informs us — and proves it — that this departure from His prophesied program had been planned, but kept secret, since 'before the world began' (Eph 1:4; 3:1-11; Col 1:24-27). Does it mean, then, that God could not, or would not, keep His word? No indeed. First, this same Paul, by the Spirit, insists that all Israel will yet be saved and the covenant promises fulfilled (Rom 11:25-29). Thus the departure from the prophetic program proves to be but a temporary one, an interruption of it. Second, this generation of Abraham's seed failed to become a blessing to the Gentiles, not because of God's unfaithfulness to them, but because they refused to accept the blessing themselves. Paul is most emphatic as to this, saying: 'But seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.'" (Stam)
you thrust it aside and judge yourselves unworthy of eternal life - "By their violent opposition to the Word of God and their blasphemy against it they had 'passed sentence upon themselves' that they were 'unworthy' of everlasting life. The word 'unworthy' is a strong one, carrying the thought of baseness and dishonor." (Stam)
behold [lo], we are turning to the Gentiles - "The exclamation, 'Lo,' confirms the fact that something sensational is taking place as Paul announces that he will turn from the Jews to the Gentiles." (Stam)
they began rejoicing - "The Gentiles' reception and the Jews' rejection (Acts 13:50) of the gospel is, from here on, a recurring theme in Acts." (Ryrie)
as many as were appointed to eternal life believed - "'appointed' (Gk. tasso) - to place in order, arrange, signifies to appoint. It is said of those who, having believed the Gospel, 'were ordained to eternal life,' (Acts 13:48)." (Vine)
"Cf. Rom 8:29-30; Eph 1:4-6, etc. God's sovereign grace and man's free will are both emphasized in Scripture. While many of the Jews of Antioch deliberately rejected 'eternal life' (v. 46), a large number of Gentiles, on the other hand, thankfully accepted it, by God's enabling grace, and believered." (Walker)
"And now the story of Bar-jesus proves to have been representative of the situation then existing as it is re-enacted on a larger scale. The Gentiles ask to hear the Word of God. The Jews, jealous of their own position, seek to keep it from them. The Jews, therefore, are given up to judgment, while the Gentiles receive the truth and rejoice in it." (Stam)
"And now, as Bar-jesus had done in the case of Sergius Paulus, these Jews sought to turn the Gentiles from the faith, contradicting 'those things which were spoke by Paul' and blaspheming. Their contradiction and blasphemy was a particularly serious matter in the light of our Lord's warning that whosoever should blaspheme or speak against Him might be forgiven, but whosoever blasphemed or spoke against the Holy would never be forgiven, neither in that age, nor in the age to come (Matt 12:31-32). This was not, of course, because the Holy Spirit was a more important member of the Trinity than the Father or the Son, but simply because the Holy Spirit was the third member of the Trinity to deal with them. They had rejected the Father in the Old Testament. The the Father had sent the Son and they had rejected, contradicted and blasphemed Him. Now the Son was to send the Spirit and, 'Beward,' says the Lord, for 'if you contradict or blaspheme Him, it will never be forgiven you.' The Holy Spirit had come at Pentecost, mightily confirming the witness of the apostles to Christ, but the unbelieving Jews, especially the rulers, had bitterly opposed them, contradicting and blaspheming. Now, here at Antioch in Pisidia, we find them doing the same thing. Later, at Corinth again the Jews 'opposed themselves, and blasphemed' (18:6) and while that precise phraseology is not always used, this is what we find them doing from Jerusalem to Rome. Thus it was that that rebellious generation in Israel committed the unpardonable sin, never to be forgiven them. As a nation, however, Israel is typified by Bar-jesus who was blinded 'for a season' (Acts 13:11 cf. Rom 11:25-26)." (Stam)
stirred up persecution - "2 Tim. 3:11 indicates that St. Paul suffered personal violence at Antioch, and it has been suggested that one of the 'beatings with rods' (of Roman lictors) referred to in 2 Cor. 11:25 may have occurred at Pisidian Antioch, the Roman magistrates there, as in all such colonies, being attended by lictors. It was probably, too, the scene of one of the five beatings by the Jews mentioned in 2 Cor. 11:24." (Walker)
they shook off the dust - "A good Jew took pains not to carry back into Palestine any dust from non-Jewish countries. To 'shake off the dust' was a vivid gesture of complete break of fellowship and renunciation of responsibility for the person or community gestured at. See Christ's command at Luke 9:5; 10:11 and Mark 6:11." (Ryrie)
Iconium - "An ancient city belonging to Phyrgia, but near the border of Lycaonia. It was situated in a fertile spot, and was also an important commercial town, since one of the main roads between Cilicia and the west passed through it. Jews were numerous there. It was distant from Antioch about eighty-five miles by road, and was, so to speak, an outlying town in the region or zillah of Antioch, though much less important than the latter, from a political point of view." (Walker)
It is true that this incident at Pisidian Antioch was but a local matter, but it was nevertheless a representative one. To the nation Israel had been offered, in fulfillment of the promise to Abraham, the high privilege of being the channel through which all nations of the earth should be blessed. When Israel rejected that offer, salvation and blessing were sent to the Gentiles simply by grace, through the finished work of Christ, and Israel, like Bar-jesus,w as blinded." (Stam)
"Would that we had grace to defend as vigorously this great message today, whether from its enemies, or its real friends who do not see it clearly as yet, who, like Peter (Gal 2) through fear of others, are ready to compromise and tone down the Gospel of Christ" (WR Newell in Paul vs. Peter, P. 15).
No comments:
Post a Comment