After this Paul left Athens and went to Corinth. And he found a Jew named Aquila, a native of Pontus, recently come from Italy with his wife Priscilla, because Claudius had commanded all the Jews to leave Rome. And he went to see them, and because he was of the same trade he stayed with them and worked, for they were tentmakers by trade. And he reasoned in the synagogue every Sabbath, and tried to persuade Jews and Greeks. When Silas and Timothy arrived from Macedonia, Paul was occupied with the word, testifying to the Jews that the Christ was Jesus. And when they opposed and reviled him, he shook out his garments and said to them, “Your blood be on your own heads! I am innocent. From now on I will go to the Gentiles.” And he left there and went to the house of a man named Titius Justus, a worshiper of God. His house was next door to the synagogue.
Corinth - "Located on the narrow isthmus between the Aegean and Adriatic Seas, Corinth was a port city and wealthy commercial center. Ships wanting to avoid the dangerous trip around the southern tip of Greece were dragged across that isthmus. The city boasted an outdoor theater that accommodated 20,000 people, athletic games second only to the Olympics, a Greek, Roman, and Oriental population, and the great temple of Aphrodite with its 1,000 prostitutes. The immoral condition of Corinth is vividly seen in the fact that the Greek term Korinthiazomai (Lit., to act the Corinthian) came to mean 'to practice fornication.' There were taverns on the south side of the marketplace, and many drinking vessels have been dug up from those liquor lockers. Corinth was noted for everything sinful." (Ryrie)
"The capital of the Roman province of Achaia' and residence of the governor. As Athens was the intellectual centre, so Corinth was the political and commercial centre of Greece. It was situated at the southern extremity of the narrow isthmus of the same name, which connected the Peloponnesus with the Grecian mainland, and had two harbours, the eastern one Cenchreae on the Saronic Gulf, and the western one Lechaeum on the Gulf of Corinth. Thus it stretched two arms, so to speak, to unite the Aegean and Adriatic Seas, and lay on the quickest and most central route from Rome to the East. Julius Caesar refounded it as a Roman 'colony' in 46 B.C. It had a very large population, among whom, besides the native Greeks, might be found Romans, Jews, and strangers from various lands. Corinth was famous for the Isthmian Games. It was notorious, too, for its immorality, its temple of Aphrodite alone having connected with it a thousand 'deva-dasis'. It was only fifty miles distant from Athens..." (Walker)
"The ancient city had been burned by the Roman armies in 146 B.C., but a new and greater Corinth had risen and grown to be the commerical and political metropolis of Greece as well as one of the great sport centers of the world ... The world-renowned Isthmian games were similar to our Olympic games (the gymnasium, the stadium, the races, the boxing and wrestling matches are all alluded to in Paul's epistles) and drew additional thousands of visitors to Corinth from many part of the known world. Though Corinth was quite different in character from Athens, it also boasted its subtle and accomplished reasoners, skilled in the art of sophistry and given to abstruse and metaphysical argument. There were 'the disputers of this world,' whose 'wisdom,' however, was 'foolishness with God' (1 Cor 1:20; 3:19) ... But the most appalling aspect of Corinthian life was it religion. In Corinth lasciviousness was not merely condoned but encouraged and actually 'consecrated' as worship to Aphrodite (the counterpart of the Roman Venus), the 'goddess of love.' There stood her great temple along with smaller ones, where, history tells us, a thousand 'sacred' harlots, enriched her coffers with offerings derived from licentious 'visits' with men 'worshippers.' Little wonder Chrysostom called Corinth 'the most licentious city of all that are or ever have been.' There was no city on earth more profligate. The very name Corinthian in Paul's day was synonymous with immorality, so that one who 'played the Corinthian' had fallen into immoral wickedness, and a 'Corinthian banquet' was a drunken revel. Little wonder Paul had to remind the Corinthian church that 'neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind...shall inherit the kingdom of God' (1 Cor 6:9-10) ... Those who wonder how Paul could call the failing Corinthian believers 'saints' should bear in mind their background and surroundings. Actually the church at Corinth, with all its faults, was one of the wonders of church history and one of the triumphs of God's grace. Indeed, Paul by the Spirit, calls them the 'seal' of his apostleship (1 Cor 9:2)." (Stam)
Aquila...with his wife Priscilla - "See Rom 16:3; 1 Cor 16:19; 2 Tim 4:19 (where Priscilla is called Prisca)." (Ryrie)
"Aquila, we read, was a man of Pontus, who had settled in Rome. The name is Latin. His wife, Priscilla or Prisca (St. Paul always uses the latter name, of which Priscilla is the diminutive or familiar form) also bears a Latin name, and is usually mentioned before her husband (Acts 18:18, 26; Rom 16:3; 2 Tim 4:19), from which fact some have conjectured that she was a Roman lady of some position, whom Aquila the Jew had married. The order of names, however, would be equally accounted for, if she had a stronger Christian personality; and she, too may have been a Jewess by birth. We find them accompanying St. Paul to Ephesus (Act 18:18), and staying on there when he left (Acts 18:26). They are next seen in his company again in that city (1 Cor 16:19). Later, we find them once more in Rome (Rom 16:3-4). And our last notice of them shews them back again in Ephesus (2 Tim 4:19)." (Walker)
"It is a singular fact that Aquila is never mentioned apart from his wife, and also that in three out of five times her name precedes his. Perhaps Priscilla was of higher birth or somewhat more capable or energetic than her husband, yet we never find her acting independently of him. Evidently both were mature in character to be able, for example, to later show such a popular and gifted preacher as Apollos 'the way of God more perfectly' and to help Paul in his labors as they did, conducting the church services in at least two of their homes (Rom 16:3-5; 1 Cor 16:19) ... One thing is certain: Aquila and Priscilla came to understand the glorious truths committed to Paul and became faithful co-workers with him. Soon they were to accompany him to Ephesus (Acts 18:18-19) and later, at Rome, they were to receive his greetings as 'my helpers in Christ Jesus; who have for my life laid down their own necks' (Rom 16:3-4)." (Stam)
because Claudius had commanded all the Jews to leave Rome - "This imperial edict was issued in A.D. 49 or 50." (Ryrie)
"The historian Suetonius mentions this and says the reason was 'that the Jews were in a very disturbed state there through the instigation of one Chreetus'. This would be a Gentile author's natural name for Christ (Chreestus='good, useful'), and so we may perhaps suppose that it was Christian teaching which was causing a division among the Jews in Rome, as elsewhere. This decree of Claudius is to be dated A.D. 49 or 50, preferably the latter. It, apparently, proved impracticable, as Dio Cassius tells us, to carry it into full effect, and we find a large body of Jews there a few years latter (Acts 28:17)." (Walker)
"A persecution against the Jewish race had broken out in Rome and they with many others were banished from the city. Rome hated the Jews, many of whom had settled in the city. Tiberius had sent some 4000 Roman Jews into an unhealthy country, in hope that the fever there would destroy them, and Claudius in the year 49 had banished them entirely from the capital of the Roman Empire. The Roman biographer and historian Suetonius (he lived during the reign of Hadrian in the beginning of the second century) in his life of Claudius gives the reason for the harsh edict of the Emperor Claudius because 'the Jews were constantly in tumult at the instigation of one Chrestus.' The word 'Chrestus' means undoubtedly 'Christos,' that is Christ." (Gaebelein)
he went to see them - "He found a welcome in their house. We do not know whether they were Christians already, or whether they became converts after contact with the apostle. By association with them he not only received hospitality, but established also a connexion with Rome. Possibly, it was their information which first shaped his desires to go and preach in the imperial city (Acts 19:21; Rom 1:11-15)." (Walker)
tentmakers - "Jewish fathers were urged to teach their sons a trade, and Paul learned tentmaking, an important industry in Tarsus." (Ryrie)
"A noun found only here. At Tarsus, there was a famous local industry, that of making tents out of special goats' hair material called cilicium after Cilicia. Such goats' hair tents are still in use in Asia Minor. Aquila and Priscilla may have had a sort of depot for the sale of them in Rome." (Walker)
"The Jews held that a parent who did not teach his son a craft taught him to be a thief and evidence is plentiful that of all men Paul was most conscientious about financial matters. Thus we find him on several occasions working with his hands to supply his needs and sometimes even the needs of those who were with him (Acts 18:3; 20:34; 1 Cor 4:11-12; 1 Thes 2:9; 2 Thes 3:8)." (Stam)
Silas and Timothy arrived from Macedonia - "Timothy had come with most heartening reports from Thessalonica. They were standing—firmly! True, some were confused about what Paul had said with regard to the rapture of believers to be with Christ, and were mourning for their deceased brethren, whom they feared would now be excluded from that glorious event, but their faith and love were strong and they remembered him affectionately, longing to see him again (1 Thes 3:6). And he longed to see them too, to complete that which was lacking in their faith (1 Thes 3:10) but this glad news made his heart overflow with gratitude and joy (1 Thes 3:7-9) and he would write them without delay to establish them further especially with regard to the coming of the Lord to catch His own away (1 Thes 4:13-18). But there was more to gladden the apostle's heart. Silas doubtless brought good news from Berea, where Paul had last left him (Acts 17:14) and there was also a special surprise: a gift from his beloved Philippians! (2 Cor 11:9). How it spoke to him of their steadfastness and their love for him! And how well he could use it now! Aquila and Priscilla had but 'lately come from Italy' (Ver 2) and it is doubtful that their business was prospering as yet and, as he later wrote the Corinthians, it was his 'rule' to reach out with the gospel only as the needs were supplied, lest he 'stretch' or reach, beyond that which God had provided (2 Cor 10:13-16). Little wonder that with the coming of Silas and Timothy we find Paul preaching Christ with new fervor. Heavy burdens had been lifted from his heart. Financial needs had been supplied. Trusted co-workers would now be at his side." (Stam)
they opposed and reviled him - "Once more the favored people were putting the Word of God from them and judging themselves unworthy of everlasting life (Cf. Acts 13:46). (The recurrence of Jewish blasphemy here recalls our Lord's words in Matt 12:31-32. That generation in Israel was committing the unpardonable sin.)" (Stam)
he shook out his garments - "Paul's act in shaking his raiment out against them had deep symbolic significance. It was the indignant protest of one who had found appeals to the Scriptures, to reason and to conscience fruitless. He would cease trying to persuade them. Moreover, he again (as in Acts 13:46) fixes the blame on them, as he exclaims: 'Your blood be upon your own heads; I am clean.' This is an evident allusion to Ezek 3:18-19. If they perished in their sin they could never complain that he had not warned them. It should be further observed that the apostle's statement about going to the Gentiles is considerably stronger than that recorded in Acts 13:46. There it was purely a local matter (though a symbolic one); here it is the announcement of a policy. There, with Gentiles clamouring to hear the Word of God and the Jews refusing to hear it, Paul had said: 'seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.' Here he declares: 'From henceforth I will go unto the Gentiles.' From this point on he will be in a fuller sense 'the apostle of the Gentiles.' It is deeply significant that Paul's first recorded epistle, First Thessalonians, was evidently written in connection with the arrival of Silas and Timothy and the opposition of the Corinthian Jews (see 1 Thes 1:1; 2:14-16; 3:6-7, etc.) and that his epistles thus begin with his declaration: 'From henceforth I will go unto the Gentiles.'" (Stam)
the house of a man named Titius Justus - "The apostle was now taking a bold and aggressive step, moving into a home which the Jews would have shrunk from entering: the house of a Gentile 'worshipper' named Justus who, moreover, lived right next door to the synagogue ... In some MSS the name is Titus Justus; in others simply Justus. This has given rise to the question whether he was the Titus of Gal 2:3 or whether he was surnamed Justus to distinguish him from that Titus. In either case he was doubtless an uncircumcised Gentile, for otherwise there would be no point in stating that he 'worshipped God.' This term, in the original, is used elsewhere of God-fearing Gentiles (Acts 13:50; 16:14; 17:4; etc.) ... These Jews were rejecting the Word of God and their own Messiah, and Paul, for the sake of any who might not be as adamant as the rest, began holding meetings next door as an open protest and a testimony against the unbelieving majority. He wished the members of the two congregations to meet, in order to keep the issue alive. It was entirely a doctrinal matter. His choice of the home of a Gentile for a meeting place would moreover be apt to draw more Gentiles, and the new congregation would stand as a visible symbol of God's purpose to send salvation to the Gentiles despite, yea, through, Israel's unbelief ... Surely Israel had no cause to complain. First, Messiah had come to His own, only to be rejected and crucified. But God had raised Him from the dead and, in infinite mercy, had offered 'repentance to Israel, and forgiveness of sins' (Acts 5:31). Even as she stood stubbornly by her evil deed God still dealt with her, provoking her to jealousy by the believing remnant, the 'little flock,' the 'foolish nation' (Lk 12:32; Rom 10:19). And God did even more than this, for now He was provoking Israel to jealousy by the conversion of the Gentiles. Surely Isaiah's prophecy had been more than fulfilled (Rom 10:20-21)." (Stam)
Corinth - "Located on the narrow isthmus between the Aegean and Adriatic Seas, Corinth was a port city and wealthy commercial center. Ships wanting to avoid the dangerous trip around the southern tip of Greece were dragged across that isthmus. The city boasted an outdoor theater that accommodated 20,000 people, athletic games second only to the Olympics, a Greek, Roman, and Oriental population, and the great temple of Aphrodite with its 1,000 prostitutes. The immoral condition of Corinth is vividly seen in the fact that the Greek term Korinthiazomai (Lit., to act the Corinthian) came to mean 'to practice fornication.' There were taverns on the south side of the marketplace, and many drinking vessels have been dug up from those liquor lockers. Corinth was noted for everything sinful." (Ryrie)
"The capital of the Roman province of Achaia' and residence of the governor. As Athens was the intellectual centre, so Corinth was the political and commercial centre of Greece. It was situated at the southern extremity of the narrow isthmus of the same name, which connected the Peloponnesus with the Grecian mainland, and had two harbours, the eastern one Cenchreae on the Saronic Gulf, and the western one Lechaeum on the Gulf of Corinth. Thus it stretched two arms, so to speak, to unite the Aegean and Adriatic Seas, and lay on the quickest and most central route from Rome to the East. Julius Caesar refounded it as a Roman 'colony' in 46 B.C. It had a very large population, among whom, besides the native Greeks, might be found Romans, Jews, and strangers from various lands. Corinth was famous for the Isthmian Games. It was notorious, too, for its immorality, its temple of Aphrodite alone having connected with it a thousand 'deva-dasis'. It was only fifty miles distant from Athens..." (Walker)
"The ancient city had been burned by the Roman armies in 146 B.C., but a new and greater Corinth had risen and grown to be the commerical and political metropolis of Greece as well as one of the great sport centers of the world ... The world-renowned Isthmian games were similar to our Olympic games (the gymnasium, the stadium, the races, the boxing and wrestling matches are all alluded to in Paul's epistles) and drew additional thousands of visitors to Corinth from many part of the known world. Though Corinth was quite different in character from Athens, it also boasted its subtle and accomplished reasoners, skilled in the art of sophistry and given to abstruse and metaphysical argument. There were 'the disputers of this world,' whose 'wisdom,' however, was 'foolishness with God' (1 Cor 1:20; 3:19) ... But the most appalling aspect of Corinthian life was it religion. In Corinth lasciviousness was not merely condoned but encouraged and actually 'consecrated' as worship to Aphrodite (the counterpart of the Roman Venus), the 'goddess of love.' There stood her great temple along with smaller ones, where, history tells us, a thousand 'sacred' harlots, enriched her coffers with offerings derived from licentious 'visits' with men 'worshippers.' Little wonder Chrysostom called Corinth 'the most licentious city of all that are or ever have been.' There was no city on earth more profligate. The very name Corinthian in Paul's day was synonymous with immorality, so that one who 'played the Corinthian' had fallen into immoral wickedness, and a 'Corinthian banquet' was a drunken revel. Little wonder Paul had to remind the Corinthian church that 'neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind...shall inherit the kingdom of God' (1 Cor 6:9-10) ... Those who wonder how Paul could call the failing Corinthian believers 'saints' should bear in mind their background and surroundings. Actually the church at Corinth, with all its faults, was one of the wonders of church history and one of the triumphs of God's grace. Indeed, Paul by the Spirit, calls them the 'seal' of his apostleship (1 Cor 9:2)." (Stam)
Aquila...with his wife Priscilla - "See Rom 16:3; 1 Cor 16:19; 2 Tim 4:19 (where Priscilla is called Prisca)." (Ryrie)
"Aquila, we read, was a man of Pontus, who had settled in Rome. The name is Latin. His wife, Priscilla or Prisca (St. Paul always uses the latter name, of which Priscilla is the diminutive or familiar form) also bears a Latin name, and is usually mentioned before her husband (Acts 18:18, 26; Rom 16:3; 2 Tim 4:19), from which fact some have conjectured that she was a Roman lady of some position, whom Aquila the Jew had married. The order of names, however, would be equally accounted for, if she had a stronger Christian personality; and she, too may have been a Jewess by birth. We find them accompanying St. Paul to Ephesus (Act 18:18), and staying on there when he left (Acts 18:26). They are next seen in his company again in that city (1 Cor 16:19). Later, we find them once more in Rome (Rom 16:3-4). And our last notice of them shews them back again in Ephesus (2 Tim 4:19)." (Walker)
"It is a singular fact that Aquila is never mentioned apart from his wife, and also that in three out of five times her name precedes his. Perhaps Priscilla was of higher birth or somewhat more capable or energetic than her husband, yet we never find her acting independently of him. Evidently both were mature in character to be able, for example, to later show such a popular and gifted preacher as Apollos 'the way of God more perfectly' and to help Paul in his labors as they did, conducting the church services in at least two of their homes (Rom 16:3-5; 1 Cor 16:19) ... One thing is certain: Aquila and Priscilla came to understand the glorious truths committed to Paul and became faithful co-workers with him. Soon they were to accompany him to Ephesus (Acts 18:18-19) and later, at Rome, they were to receive his greetings as 'my helpers in Christ Jesus; who have for my life laid down their own necks' (Rom 16:3-4)." (Stam)
because Claudius had commanded all the Jews to leave Rome - "This imperial edict was issued in A.D. 49 or 50." (Ryrie)
"The historian Suetonius mentions this and says the reason was 'that the Jews were in a very disturbed state there through the instigation of one Chreetus'. This would be a Gentile author's natural name for Christ (Chreestus='good, useful'), and so we may perhaps suppose that it was Christian teaching which was causing a division among the Jews in Rome, as elsewhere. This decree of Claudius is to be dated A.D. 49 or 50, preferably the latter. It, apparently, proved impracticable, as Dio Cassius tells us, to carry it into full effect, and we find a large body of Jews there a few years latter (Acts 28:17)." (Walker)
"A persecution against the Jewish race had broken out in Rome and they with many others were banished from the city. Rome hated the Jews, many of whom had settled in the city. Tiberius had sent some 4000 Roman Jews into an unhealthy country, in hope that the fever there would destroy them, and Claudius in the year 49 had banished them entirely from the capital of the Roman Empire. The Roman biographer and historian Suetonius (he lived during the reign of Hadrian in the beginning of the second century) in his life of Claudius gives the reason for the harsh edict of the Emperor Claudius because 'the Jews were constantly in tumult at the instigation of one Chrestus.' The word 'Chrestus' means undoubtedly 'Christos,' that is Christ." (Gaebelein)
he went to see them - "He found a welcome in their house. We do not know whether they were Christians already, or whether they became converts after contact with the apostle. By association with them he not only received hospitality, but established also a connexion with Rome. Possibly, it was their information which first shaped his desires to go and preach in the imperial city (Acts 19:21; Rom 1:11-15)." (Walker)
tentmakers - "Jewish fathers were urged to teach their sons a trade, and Paul learned tentmaking, an important industry in Tarsus." (Ryrie)
"A noun found only here. At Tarsus, there was a famous local industry, that of making tents out of special goats' hair material called cilicium after Cilicia. Such goats' hair tents are still in use in Asia Minor. Aquila and Priscilla may have had a sort of depot for the sale of them in Rome." (Walker)
"The Jews held that a parent who did not teach his son a craft taught him to be a thief and evidence is plentiful that of all men Paul was most conscientious about financial matters. Thus we find him on several occasions working with his hands to supply his needs and sometimes even the needs of those who were with him (Acts 18:3; 20:34; 1 Cor 4:11-12; 1 Thes 2:9; 2 Thes 3:8)." (Stam)
Silas and Timothy arrived from Macedonia - "Timothy had come with most heartening reports from Thessalonica. They were standing—firmly! True, some were confused about what Paul had said with regard to the rapture of believers to be with Christ, and were mourning for their deceased brethren, whom they feared would now be excluded from that glorious event, but their faith and love were strong and they remembered him affectionately, longing to see him again (1 Thes 3:6). And he longed to see them too, to complete that which was lacking in their faith (1 Thes 3:10) but this glad news made his heart overflow with gratitude and joy (1 Thes 3:7-9) and he would write them without delay to establish them further especially with regard to the coming of the Lord to catch His own away (1 Thes 4:13-18). But there was more to gladden the apostle's heart. Silas doubtless brought good news from Berea, where Paul had last left him (Acts 17:14) and there was also a special surprise: a gift from his beloved Philippians! (2 Cor 11:9). How it spoke to him of their steadfastness and their love for him! And how well he could use it now! Aquila and Priscilla had but 'lately come from Italy' (Ver 2) and it is doubtful that their business was prospering as yet and, as he later wrote the Corinthians, it was his 'rule' to reach out with the gospel only as the needs were supplied, lest he 'stretch' or reach, beyond that which God had provided (2 Cor 10:13-16). Little wonder that with the coming of Silas and Timothy we find Paul preaching Christ with new fervor. Heavy burdens had been lifted from his heart. Financial needs had been supplied. Trusted co-workers would now be at his side." (Stam)
they opposed and reviled him - "Once more the favored people were putting the Word of God from them and judging themselves unworthy of everlasting life (Cf. Acts 13:46). (The recurrence of Jewish blasphemy here recalls our Lord's words in Matt 12:31-32. That generation in Israel was committing the unpardonable sin.)" (Stam)
he shook out his garments - "Paul's act in shaking his raiment out against them had deep symbolic significance. It was the indignant protest of one who had found appeals to the Scriptures, to reason and to conscience fruitless. He would cease trying to persuade them. Moreover, he again (as in Acts 13:46) fixes the blame on them, as he exclaims: 'Your blood be upon your own heads; I am clean.' This is an evident allusion to Ezek 3:18-19. If they perished in their sin they could never complain that he had not warned them. It should be further observed that the apostle's statement about going to the Gentiles is considerably stronger than that recorded in Acts 13:46. There it was purely a local matter (though a symbolic one); here it is the announcement of a policy. There, with Gentiles clamouring to hear the Word of God and the Jews refusing to hear it, Paul had said: 'seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.' Here he declares: 'From henceforth I will go unto the Gentiles.' From this point on he will be in a fuller sense 'the apostle of the Gentiles.' It is deeply significant that Paul's first recorded epistle, First Thessalonians, was evidently written in connection with the arrival of Silas and Timothy and the opposition of the Corinthian Jews (see 1 Thes 1:1; 2:14-16; 3:6-7, etc.) and that his epistles thus begin with his declaration: 'From henceforth I will go unto the Gentiles.'" (Stam)
the house of a man named Titius Justus - "The apostle was now taking a bold and aggressive step, moving into a home which the Jews would have shrunk from entering: the house of a Gentile 'worshipper' named Justus who, moreover, lived right next door to the synagogue ... In some MSS the name is Titus Justus; in others simply Justus. This has given rise to the question whether he was the Titus of Gal 2:3 or whether he was surnamed Justus to distinguish him from that Titus. In either case he was doubtless an uncircumcised Gentile, for otherwise there would be no point in stating that he 'worshipped God.' This term, in the original, is used elsewhere of God-fearing Gentiles (Acts 13:50; 16:14; 17:4; etc.) ... These Jews were rejecting the Word of God and their own Messiah, and Paul, for the sake of any who might not be as adamant as the rest, began holding meetings next door as an open protest and a testimony against the unbelieving majority. He wished the members of the two congregations to meet, in order to keep the issue alive. It was entirely a doctrinal matter. His choice of the home of a Gentile for a meeting place would moreover be apt to draw more Gentiles, and the new congregation would stand as a visible symbol of God's purpose to send salvation to the Gentiles despite, yea, through, Israel's unbelief ... Surely Israel had no cause to complain. First, Messiah had come to His own, only to be rejected and crucified. But God had raised Him from the dead and, in infinite mercy, had offered 'repentance to Israel, and forgiveness of sins' (Acts 5:31). Even as she stood stubbornly by her evil deed God still dealt with her, provoking her to jealousy by the believing remnant, the 'little flock,' the 'foolish nation' (Lk 12:32; Rom 10:19). And God did even more than this, for now He was provoking Israel to jealousy by the conversion of the Gentiles. Surely Isaiah's prophecy had been more than fulfilled (Rom 10:20-21)." (Stam)
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