The Book of Acts

Lesson Number 60

TRANSLATION LEGEND: ALT = Analytical-Literal Translation (2005), AMPLIFIED = Amplified Bible (1965), ASV = American Standard Version (1901), BBE=Bible in Basic English (1949), DRA = Douay-Rheims (1899), ERV = English Revised Version (1885), ESV = English Stand Version (2001), GNB = Good News (1966), GWN = God’S Word (1995), IE = International English, ISV = International Standard Version (1967), JPS = Jewish Publication Society (1917), KJV = King James Version (1611), L.ITV = Literal Translation of the Bible ((1976), LIVING = Living Bible (1971), MKJV = Modern KJV (1962), MONTGOMERY = Montgomery’s New Testament (2001), MRD = Peshitta-James Murdock Translation (1852), NAB = New American Bible (2002), NASB = New American Standard Bible (1977), NAU = New American Standard Bible (1995), NIB = New International Bible, NIV = New International Version (1984), NJB = New Jerusalem Bible (1985), NKJV = New King James Version (1979), NLT =New Living Translation (1996), NRSV = New Revised Standard Version (1989), PHILLIPS = J B Phillips New Testament (1962), PNT = BISHOP’S New Testament (1595), RSV = Revised Standard Version (1952), TNK = JPS Tanakj (1985), Webster = The Webster Bible (1833),WEYMOUTH = Weymouth’s New Testament (1903), WILLIAMS = William’s New Testament (1937), TYNDALE = Tyndale’s Bible (1526), WYCLIFFE = Wycliffe New Testament (1382), YLT =Young’s Literal Translation (1862).

---------- Lexicon and Bible Translation Codes with Identification -----------

LEXICON LEGEND: FRIEBERG = Friberg Lexicon, UBS = UBS Lexicon, LOUW-NIDA = Louw-Nida Lexicon, LIDDELL SCOTT = Liddell Scott Lexicon, THAYER = Thayer’s Greek Lexicon, LEH = LEH Lexicon, GINGRICH = Gingrich Lexicon

DISCLAIMER: The quoting of other translations is not to be taken as a condoning of them. My purpose is rather to show the remarkable diversity, and sometimes outright contradictions that exist among these various versions of Scripture. Our understanding of the Word of God ultimately depends upon our comprehension of the Lord Himself and His eternal purpose. Where this understanding is not present, we are shut up to scholasticism and conjecture, both of which are of the world, not of God.

THE GENTILES AND THE JEWS RESPOND

“^13:42 And when the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached to them the next sabbath. ⁴³ Now when the congregation was broken up, many of the Jews and religious proselytes followed Paul and Barnabas: who, speaking to them, persuaded them to continue in the grace of God. ⁴⁴ And the next sabbath day came almost the whole city together to hear the word of God. ⁴⁵ But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming. 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. ₄₇ For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth. 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. ⁴⁹ And the word of the Lord was published throughout all the region. 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. ⁵¹ But they shook off the dust of their feet against them, and came unto Conium. ⁵² And the disciples were filled with joy, and with the Holy Ghost.” (Acts 13:42-52)

   INTRODUCTION

            As we should expect, the powerful message of Paul has an immediate influence upon the listeners, for the Gospel is associated with Divine power. As it is written, “For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek” (Rom 1:16). Again, it is said of the early church, “And with great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all” (Acts 4:33). Speaking of the response of the Thessalonians to the preaching of the Gospel Paul wrote, “For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance; as ye know what manner of men we were among you for your sake” (1 Thess 1:5). And again, “For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe” (1 Thess 2:13).

            Paul said of the believers in Colossae, “For the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel; which is come unto you, as it is in all the world; and bringeth forth fruit, as it doth also in you, since the day ye heard of it, and knew the grace of God in truth” (Col 1:5-6).

            In my judgment, the great power of the Gospel has been largely ignored in our day. This is evident by the remarkable lack of its proclamation – particularly in the church. Substitute messages are being offered to the churches that purport to show men how to live, resolve their difficulties, and recover from their failures.

THE GOSPEL IN THE EPISTLES

            To confirm that an absence of the consistent proclamation of the Gospel within the church is the cause for spiritual debility and weakness, the following illustrates how much of the Gospel is actually found in what the Spirit says to the churches. In fact, the vast majority of what He says concerning the Gospel is, in fact, addressed to those who are in Christ Jesus. Those are the ones to whom the Gospel is expounded, with its details being opened up, together with the purpose that conceived it.

CHRIST DIEDChrist's death, necessitated because of "our sins," is the subject of Divine elaboration. All of the points shown below are inherent in that death, and are the subject of extensive Divine exposition

1.   He bore, or carried, our sins in His body on the tree (1 Pet 2:24).

2.   He was made to be sin for us (2 Cor 5:21).

3.   In His death, He was cursed by God (Gal 3:13).

4.   He gave His life a ransom for many (Matt 20:28).

5.   He took away the sins of the world (John 1:29).

6.   He gave His life for the sheep (John 10:11).

7.   No man took His life from Him, He laid it down that He might take it up again (John 10:17-18).

8.   He purchased the church with His blood (Acts 20:28).

9.   We are justified freely through the redemption of Christ (Rom 3:24).

10. God has set Jesus forth to be a propitiation through faith in His blood (Rom 3:25).

11. God commended His love to us in the death of Jesus (Rom 5:8)

12. We are justified through His blood (Rom 5:9).

13. We are reconciled to God through the death of His son (Rom 5:10).

14. We are buried by baptism into Christ's death (Rom 6:3-4).

15. God condemned sin in the flesh of His Son (Rom 8:3).

16. God did not spare His own Son, but delivered Him up for us all (Rom 8:32).

17. In His death, Christ is our Passover, sacrificed for us (1 Cor 5:7).

18. We are bought with the price paid in Christ's death (1 Cor 6:20).

19. If One died for all, then all are dead (2 Cor 5:14).

20. He died that we might no longer live unto ourselves, but unto Him who died for us (2 Cor 5:15).

21. He gave Himself to deliver us from this present evil world (Gal 1:4).

22. In His death, He redeemed us from the curse of the Law (Gal 3:13).

23. We have redemption through His blood, even the forgiveness of sins (Eph 1:7).

24. We are made nigh unto God by the blood of Christ (Eph 2:13).

25. In His flesh, Jesus abolished the enmity, even the law of commandments contained in ordinances (Eph 2:15).

26. He gave Himself to sanctify and cleanse the church (Eph 5:26).

27. Christ died in order to present His church to Himself without spot, or wrinkle, or any such thing (Eph 5:27).

28. He made peace through the blood of His cross (Col 1:20).

29. In the cross, He plundered principalities and powers, making a public display of them (Col 2:15).

30. In His death, he delivered us from the wrath to come (1 Thess 1:10).

31. He died for us that whether we wake or sleep, we might live together with Him (1 Thess 5:10).

32. He gave Himself to redeem us from all iniquity, and purify unto Himself a special people, zealous of good works (Tit 2:14).

33. He tasted death for every man (Heb 2:9).

34. Through His death, He destroyed the devil (Heb 2:14).

35. He obtained eternal redemption for us (Heb 9:12).

36. Through Christ's blood, our conscience is cleansed, or purged, from dead works (Heb 9:14).

37. Through His death we receive the promise of an eternal inheritance (Heb 9:15).

38. The New Covenant, or "will," has been sanctified by the blood of Christ (Heb 10:10).

39. In offering Himself in death, Jesus has perfected forever all who are sanctified (Heb 10:14).

40. Through His blood, we enter into the holiest place-the very presence of God-Heb 10:19).

41. The way to God has been dedicated through Christ's death (Heb 10:20).

42. Through His blood, we are washed from our sins and made kings and priests unto God (Rev 1:5-6).

CHRIST WAS BURIED

The burial of Christ was not simply a technicality. He was active during the time He was buried. Too, it provided time to assure that He really did die, tasting death for every man in the fullest sense of the word. Here is also a point at which unity with Christ is realized.

1.   In His burial He was "numbered with the transgressors" (Num 53:12).

2.   While His body was in the tomb, He preached to the spirits that were disobedient in the days of Noah (1 Pet 3:18-20; 4:6).

3.   In our baptism, we are "buried with Christ" (Rom 6:4; Col 2:12).

4.   The burial of Christ was "the sign of the prophet Jonah" to an adulterous generation (Matt 12:39-40).

5.   His grave was made with the wicked, and the rich as well (Isa 53:9).

6.   The woman with the precious alabaster box of ointment anointed Jesus for His burial (Matt 26:7-12).

7.   The grave was not capable of holding the body of Jesus (Acts 2:29-26-32).

CHRIST ROSE AGAIN

The resurrection of Christ is the engine of our salvation – the source of its power. Over and over this is affirmed in Scripture.

1.   In regeneration, we are united with Him "in His resurrection" (Rom 6:5).

2.   The desire to know the power of His resurrection dominates those living by faith (Phil 3:10).

3.   Jesus was declared to be "the Son of God with power, by the resurrection from the dead"(Rom 1:4).

4.   We are begotten again to a living hope "by the resurrection of Jesus Christ from the dead" (1 Pet 1:3).

5.   The resurrection of Christ is what validates our baptism (1 Pet 3:21).

6.   The resurrection of Christ validated His death, and inducted Him into His intercessory ministry (Rom 8:34).

7.   We are reconciled by His death, and saved by His (resurrection) life (Rom 5:10).

8.   He is able to save us because, being raised from the dead, He "ever lives to make intercession" for us (Heb 7:25).

9.   The blood of the cross obtained its effectiveness when, after His resurrection, Jesus entered into heaven with it (Heb 9:12).

10. The risen Christ, having entered into heaven, is now appearing in the presence of God "for us" (Heb 9:24).

11. The power employed to raise Jesus from the dead, is precisely the power that is now devoted to those in Christ (Eph 1:19-21).

12. Jesus was "raised for our justification" (Rom 4:25).

13. His resurrection is God's pledge that we will also be raised (1 Cor 6:14; 2 Cor 4:14).

14. Jesus being raised from the dead, we can now be joined to Christ and bring forth fruit unto God (Rom 7:4).

15. The same Spirit that raised Jesus from the dead, dwells in believers, giving life to their mortal bodies (Rom 8:11).

16. Confessing the Lord Jesus with our mouth, and believing in our heart that God raised Him from the dead, results in our salvation (Rom 10:9).

17. If Christ is not raised, our faith is vain (1 Cor 15:17).

18. Believers are raised up together with Christ and made to sit with Him in heavenly places (Eph 2:6).

19. In His resurrection, we were "delivered from the wrath to come" (1 Thess 1:10).

            I have provided these details because, in that Antioch synagogue, Paul preached the death (13:27-28)), burial (13:29,37), and resurrection of Christ (13:30-34,37). That is a message that is invested with Divine power. It is not the Gospel in all of its marvelous details, but is rather like the three pillars upon which all valid doctrine is founded. The Gospel was preached in order to provoke further inquiry – inquiry driven by belief.

THE GOSPEL CANNOT BE IGNORED

            When men are confronted with the powerful Gospel of Christ, it cannot be ignored. The Gospel is of such a nature that it elicits a response from the hearers – it is that kind of message. In Antioch a wave of focused interest will be expressed by the Gentiles. They will implore Paul to speak more of these words the next Sabbath. Their appetites had been whetted, even though his message closed with a stern warning. It was Paul’s preaching that attracted them, not his person. His strategy was not the means through which they were reached, but the sounding forth of the word through which the Spirit could work. 

            This Gospel will decipher the hearts of men, discovering whether they are like paths upon which self and worldly wisdom traverses, or honest and good. It will uncover the preferences of the people – whether they driven by the cares of the world and the lust of other things, or a quest to know the Lord. The Gospel probes the heart, finding whether it is stony or soft and pliable. However, if this Gospel is not preached, men can only speculate about these conditions, and they will never be able to arrive at a satisfactory conclusion.

READING OF RESULTS

            In our text, many of the Jews and proselytes followed after Paul and Barnabas, not wanting to separate from them. They were drawn to these men because of what they said. Perceiving their eagerness, the men of God will deliver an appropriate word to them. It is of interest to note their persuasive words, which did not emphasize recruitment, but devotion.

            Accenting the power of the Word of God when it is given due attention, the next Sabbath day a multitude was present to hear the Word of God. A forthright proclamation of the death and resurrection of Jesus Christ, together with a solemn word of warning stirred a multitude of people to hear more. Paul had delivered a message that could not be ignored. It was not spiced with things that appealed to the flesh. It was not aimed at the resolution of personal and social difficulties. Yet interest apparently surpassed any previous experience in that Jewish synagogue. Further, it will be confirmed that the better part of that city was keenly aware of that synagogue.

            It was at this time that the unbelieving Jews launched their opposition. They did this because what was being heard conflicted with, and threatened, their approach to religion. A different approach to the Scriptures and the Messiah had been presented.

IN OUR TIME

            In our time a new kind of message is being preached that is not critical or pivotal enough – that is, it is not crucial to the obtaining and maintenance of spiritual life. It allows for rejection, and permits disagreement. It does not have an urgent sound to it, and accentuates the human condition above Divine assessment and holy remedy.

   THE RESPONSE OF THE GENTILES

            “ ^13:42 And when the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached to them the next sabbath.”

            We will now be exposed to the manner in which honest and good hearts respond to “the word of the Gospel” (Acts 15:7). This is a clear word that presents Jesus from God’s point of view, declaring Him to have risen from the dead, fulfilling the various prophecies concerning Him. That word was also attended by a most solemn warning to avoid falling into the category of those who do not believe what the Lord has done, even though it is clearly declared to them.

            I also want to call your attention to the absence of modern approaches to the initial deliverance of the Gospel. I do not wish to make more of this than is appropriate, lest there be a temptation to develop a stereotyped approach to preaching the Gospel. Nevertheless, in all of the messages and proclamations of Christ presented thus far in the book of Acts (2:14-36,38-40; 3:12-26; 4:8-12,19-20; 5:29-32; 7:2-53; 8:5-6,12; 8:31-37; 9:20,22; 10:34-43,47-48; 13:16-41), there has not been any mention of the following.

➪   That God loved the people.

➪   That Jesus died because of His love for the people.

➪   That Jesus died for the sins of the people.

➪   That Jesus cared for the people.

➪   That Jesus wanted the people to have the very best.

➪   That Jesus could resolve their personal, domestic, or social problems.

➪   That Jesus was able to heal their diseases.

            Now, I am careful to say that these are not unlawful views, or that Jesus does not minister grace to those under difficult circumstances. It is certainly not wrong to declare the love of God, or the love and compassion of His Christ. What I am saying is that, so far as sinners are concerned, these are not the messages that are presented as drawing the people. The primary declarations had to do with establishing who Jesus was. This was consistently presented from two perspectives:

➪   What the prophets had foretold of Him (Acts 2:25,29,34; 3:18,22,24,25; 10:43; 13:27,34).

➪   How God had confirmed He was the One approved by Him (Acts 2:22,24,32; 3:15,26; 4:10; 5:30; 10:40; 13:30,33,34,37).

            The truth of the matter is that the people, although many of them may have been exposed to Jesus personally, or heard extensive reports concerning Him, did not know who Jesus really was. At the worst, some thought He was nothing more than a blasphemer (Matt 9:3; John 10:33). At the best, some took Him for a prophet, and even considered the possibility that He was the promised Messiah (Lk 22:67; John 4:29,42; 7:41). However, it was His critical association with God Himself that had largely eluded them. Therefore that was the emphasis of the early proclamations of Jesus.

            Even in Philip’s exposition of the 53^rd chapter of Isaiah, the relationship of the Christ to God Himself was the thrust of the prophecy.

➪   “Who hath believed our report? and to whom is the arm of the LORD revealed?” (53:1).

➪   “ . . . stricken, smitten of God, and afflicted. But He was wounded for our transgressions, He was bruised for our iniquities: the chastisement of our peace was upon Him; and with His stripes we are healed” (53:5).

➪   “ . . . the LORD hath laid on Him the iniquity of us all” (53:6).

➪   “ . . . for the transgression of My people was He stricken” (Isa 53:8).

➪   “Yet it pleased the LORD to bruise Him; He hath put Him to grief: when thou shalt make His soul an offering for sin, He shall see His seed, He shall prolong His days, and the pleasure of the LORD shall prosper in his hand” (Isa 53:10).

➪   “He shall see of the travail of His soul, and shall be satisfied: by his knowledge shall My righteous servant justify many; for He shall bear their iniquities” (Isa 53:11).

➪   “Therefore will I divide Him a portion with the great, and He shall divide the spoil with the strong; because He hath poured out His soul unto death: and He was numbered with the transgressors; and He bare the sin of many, and made intercession for the transgressors” (Isa 53:12).

            I do not believe a proper concept of Jesus can be obtained or maintained without some discernment of His relationship to the Father Himself. When He was upon earth the Son of God made clear that His primary association was with God the Father.

➪   “The Spirit of the Lord is upon me, because He hath anointed Me . . .” (Luke 4:18).

➪   “ . . . My meat is to do the will of Him that sent He, and to finish His work” (John 4:34).

➪   “ . . . He that heareth my word, and believeth on Him that sent Me, hath everlasting life . . .” (John 5:24).

➪   “. . . I seek not Mine own will, but the will of the Father which hath sent Me” (John 5:30).

➪   “But I have greater witness than that of John: for the works which the Father hath given Me to finish, the same works that I do, bear witness of me, that the Father hath sent Me” (John 5:36).

➪   “For I came down from heaven, not to do mine own will, but the will of him that sent Me” (John 6:38).

➪   “ . . . My doctrine is not mine, but His that sent Me” (John 7:16).

➪   “ , , , Ye both know Me, and ye know whence I am: and I am not come of myself, but He that sent me is true, whom ye know not” (John 7:28).

➪   “And yet if I judge, my judgment is true: for I am not alone, but I and the Father that sent Me” (John 8:16)

➪   “I am one that bear witness of Myself, and the Father that sent Me beareth witness of Me” (John 8:18).

➪   “For I have not spoken of Myself; but the Father which sent Me, He gave me a commandment, what I should say, and what I should speak” (John 12:49).

➪   “Therefore doth My Father love Me, because I lay down My life, that I might take it again. No man taketh it from Me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of My Father” (John 10:17-18).

            These could be multiplied many times, for Jesus spoke continually in this manner.

            Ponder the doctrinal representations of His association with God. He is referred to as “the Son of God” (Matt 14:33), “Christ of God” (Lk 9:20), “chosen of God” (1 Pet 2:4), “Lamb of God” (John 1:36), “Bread of God” (John 6:33), “the Power of God” and “the Wisdom of God” (1 Cor 1:24), “the Image of God” (2 Cor 4:4), and “the Word of God” (Rev 19:13).

            It is this very association that had been obscurred to the people – and it is no different in our time. A purported gospel is being served up that makes Christ’s association to the people the primary one, rather than His association with God, whose purpose Jesus is fulfilling. Ponder how frequently salvation is associated with Jesus bringing us into a productive association with God.

➪   Jesus delivered us from this present evil world “according to the will of our God and Father” ^NKJV (Gal 1:4).

➪   Jesus Christ has “redeemed us to God” (Rev 5:9).

➪   We were “reconciled to God” (Rom 5:10).

➪   In salvation we are made “alive unto God” (Rom 6:11).

➪   Being made free from sin through Jesus, we have become “servants to God” (Rom 6:22).

➪   We have become “dead to the law through the body of Christ,” that we “should bring forth fruit unto God” (Rom 7:4).

➪   Christ’s offering of Himself was a “sacrifice to God for a sweetsmelling savor” (Eph 5:2). He also offered Himself “without spot to God” (Heb 9:14).

➪   Salvation results in us to turning “to God” (1 Thess 1:9).

➪   Jesus is a “merciful and faithful high priest in things pertaining to God” (Heb 2:17).

➪   We have even given a “better hope. . . by the which we draw nigh unto God” (Heb 7:19).

➪   Jesus is living to make intercession for “those that come unto God by Him” (Heb 7:25).

➪   Being reconciled to God, we “offer up spiritual sacrifices, acceptable to God by Jesus Christ” (1 Pet 2:5).

➪   Jesus suffered for our sins in order that He might “bring us to God” (1 Pet 3:18).

➪   In Christ we have been made “kings and priests unto God” (Rev 1:6).

            I have labored this point because of its centrality in both the purpose of God and the Gospel of Jesus Christ. So far as the accomplishments of the Son of God, God Himself was at the heart of it all. Remove Him from the scene, and there is nothing for man at all.

            To present Jesus Christ as though His primary objective was to satisfy the self-perceived needs of men is wholly wrong. He came to do the will of God. That is what He Himself affirmed again and again.

            If you were asked to identify the personal needs or earthly circumstances of the people reported to have responded in faith to Gospel, precisely what would you say? How would you describe the personal, domestic, social, or political circumstances of the people who sought for Divine direction on the day of Pentecost (Acts 2:36). What of those five thousand man who came to believe in Solomon’s porch (Acts 4:4). And, how would you describe the earthly lives of those in the city of Samaria, who believed what Philip preached, and were baptized (Acts 8:12). How would you describe the life of the Ethiopian eunuch, and the things that were resolved when he believed and was baptized (Acts 8:36-38). What about those who gathered at the house of Cornelius who heard the insightful words of Peter (Acts 10:44,48)? What of those who believed in the city of Antioch? What dilemmas in their earthly lives were resolved (Acts 11:21). What personal, domestic, or social challenges were addressed when Barnabas and Saul spent a whole year with the church in Antioch (Acts 11:23)?

            What was there in any recorded proclamation of the Gospel that centered in the personal lives of the people?

            I do not doubt that those who were reconciled to God realized many benefits in their earthly lives. However, such benefits were not held out as an incentive to come to Christ, believe on Him, or obey the Gospel! We have the written record of the spread of the Gospel – an inspired record. In this very text we have an example of how men were addressed when it came to the preaching of Jesus. The emphasis focused the attention of the people upon God, and what He had accomplished through Jesus Christ. There can be no conjecture about this matter. The record is abundantly clear – and it stands in stark contradiction of many of the approaches of our day.

Why Say These Things?

            These things need to be said because we are reading of a people who sought for more to be said concerning Jesus Christ. We will be exposed to adversarial responses to that message as well. Those who sought more did NOT do so because a promise was given concerning their various problems and circumstances being resolved. There was absolutely no proclamation of Jesus being the resolution to earthly dilemmas – none at all. We do not have the faintest idea of the kind of circumstances those people faced, or what kind of difficulties they were experiencing in the circumstances of everyday life.

            It may sound very helpful, and even compassionate, to present Jesus as the solution to life’s problems. Those who make such presentations of Christ may be perceived as kind and compassionate – people who have captured the essence of religion. However, I am challenging that notion, and am doing so because it does not mesh with either the doctrine of historical examples of Scripture. This is not the kind of thing that draws men to Christ.

            I understand that there are those who say we should become acquainted with people, becoming their friends and helpers, before we present the Gospel to them. Then, we are told, they will be more inclined to believe. And, precisely who is the author of that idea? What is its source? Where is there an example of such an approach in Scripture, or a single word that suggests this is proper?

            See, when God Himself is at the heart of the proclamation, it changes everything. At the core of the matter, Jesus was pleasing God, doing His will and providing a just basis through which men could be justified. As for men, it is their alienation from God that is addressed in salvation. Once that is accomplished, every other legitimate activity is sanctified and set in motion.

WHEN THE JEWS WERE GONE OUT

            “And when the Jews were gone out of the synagogue . . .” Other versions read, “when the Jews went out,” ^NKJV “as Paul and Barnabas were going out,” ^NASB “as Paul and Barnabas were leaving,” ^NIV “as they went out,” ^RSV “as they left,” ^CJB “when they were come out,” ^TNT “as the people left,” ^LIVING and “As they [Paul and Barnabas] went out [of the synagogue].” ^AMPLIFIED 

            The various versions present two different pictures, reflecting the persuasion of the translators. While this is certainly not a critical matter, I will deal briefly with it. The two possible meanings are:

➪   That at the conclusion of Paul’s message, the Jews left the synagogue, the proceedings of the day being completed. The Gentiles remained, however, and requested that more be said to them on the next Sabbath.

➪   That as soon as Paul finished his message, Barnabas and himself got up and left the synagogue, the proceedings being ended. As they were leaving the Gentiles made their request known.

            I am proceeding persuaded that the later explanation is correct. The verse that follows appears to me to justify this conclusion. However, the matter is not worthy of any contention.

            The general idea is that the gathering was over, but there were some who had been impressed with the message, while others simply went their way. I gather that “the Jews” refers to those who were not interested in any further word from Barnabas and Saul.

THE GENTILES SOUGHT

            “ . . . the Gentiles besought that these words might be preached to them the next sabbath.” Other versions read, “the Gentiles begged,” ^NKJV “the people kept begging,” ^NASB “the people invited,” ^NIV “the people urged,” ^NRSV “they made a request,” ^BBE “were calling upon them,” ^YLT “they asked,” ^LIVING and “the people earnestly begged.” ^WEYMOUTH

            Again, some versions read, “the people,” insinuating that it was the Jews who made the request. The Greek word translated “Gentiles” is e;qnh, which, as used here, has the following ,lexical meaning: “foreign nations not worshiping the true God, pagans, Gentiles,” ^THAYER and “Gentiles, nations, foreigners.” ^FRIBERG This word is used more than fifty times from Matthew through Revelation, and is consistently translated “Gentiles” (examples: Matt 6:32; Acts 10:46; Rom 2:14; 1 Cor 10:20; Gal 2:8; Eph 2:11; 1 Thess 4:5). I see no reason why it is not proper to view this text as a request from the Gentiles. This is buttressed by the fact that the same word is used in verse forty-six, when Paul said they were going to turn “to the Gentiles” (e;qnh).

            This was not a mere academic request, or an effort to simply acquire some historical information. Rather, it was no doubt a response to Paul’s reference to the preaching of “the forgiveness of sins” and being “justified from all things” (vs 38-39). They were not seeking a history lesson, but the truth concerning the One God had raised from the dead. Their interest had no doubt peeked when Paul warned them concerning not believing his word (v 40).

   MANY FOLLOWED PAUL AND BARNABAS

            “ ⁴³ Now when the congregation was broken up, many of the Jews and religious proselytes followed Paul and Barnabas: who, speaking to them, persuaded them to continue in the grace of God.”

            Paul had completed his exhortation, which was apparently the final formality of the gathering. What follows will provide a commentary on the immediate effectiveness of his words.

THE CONGREGATION WAS BROKEN UP

            “Now when the congregation was broken up . . .” Other versions read, “when the meeting of the synagogue had broken up,” ^NASB “when the congregation had been dismissed,” ^NIV “when the meeting had ended,” ^BBE “after the synagogue had been dismissed,” ^CSB “now when the congregation was dissolved,” ^GENEVA “After the congregation had dispersed,” ^NAB “the synagogue having been dismissed,” ^YLT “after the service,” ^CEV “after the people had left the meeting,” ^GNB and “being loosed.” ^INTERLINEAR

            The words “broken up” are translated from the Greek word luqei,shj,, which has the following lexical meaning: “to loose,” ^THAYER “free, release,” ^FRIBERG “to dissolve an assembly,” ^{LIDDELL-SCOTT} and “to bring to an end.” ^LEH

            There is much to be learned from this incidental phrase – “when the congregation was broken up.”

➪   The people had come together for a purpose. This is depicted in the frequent references to believers coming together (Acts 20:7; 1 Cor 11:17-20,33; 14:23,26).

➪   Being together, they had been focused on a single matter – the Scriptures. First they were read, and then they were expounded (13:15).

➪   Such a gathering provided a fitting context in which the Gospel could be preached, and an appeal made to reason.

➪   When the purpose for gathering had been completed, the group was dispersed.

            Paul had delivered the final exhortation, and the synagogue gathering had been brought to an end. The crowd broke up, each going their separate way.

            In our time there is a withdrawing from this kind of assembly. The trend has been developing for some time, so that the Scriptures have gradually been thrust into the background, with an environment resembling entertainment being developed. With the advent of modern “praise and worship” a kind of artificial spirituality is encouraged that allows for the prominence of novices and the propagation of fundamentally flawed views of life in Christ Jesus. It is not the kind of environment that is depicted in our text.

MANY FOLLOWED PAUL AND BARNABAS

            “ . . . many of the Jews and religious proselytes followed Paul and Barnabas . . .” Other versions read, “Jews and devout proselytes,” ^NKJV “Jews and God-fearing proselytes,” ^NASB “Jews and devout converts to Judaism,” ^NIV “Jews and . . . God-fearing Gentiles,” ^BBE “Jews and . . . worshiping proselytes,” ^DARBY “Jews and strangers who served God,” ^DOUAY “Jews and devout converts,” ^NLT “Jews and virtuous proselytes,” ^PNT “Jews and virtuo0us converts,” ^TNT and “Jews and godly Gentiles.” ^LIVING

            It is important to note the caliber of people who were attracted to Paul and Barnabas. The attraction of these people was owing to the message that was delivered to them. They wanted to hear more, which confirms that toning the message down or using the wisdom of men to adapt it to the people is a purely human innovation. I am not sure that God has ordained any message that is directed to those who have no interest in Deity – at least we have no examples of such presentations. Even in Athens, Paul launched his word upon the basis of their religion, appealing to their devotion, even though it was in the wrong direction.

            With unwavering consistency, neither John the Baptist, Jesus, the apostles, nor others sent forth by the Holy Spirit ever preached a gospel that was structured around human need. In those cases that appear to address men in such a manner, the assessment was Divine, not human: i.e. “weary and heavy laden” (Matt 11:28), “the poor . . . the broken hearted . . . the captives . . . the blind . . . the bruised” (Lk 4:18). These conditions were addressed from the standpoint of a God-consciousness, not merely the resolution of human difficulties and challenges. If we fail to perceive this, we will be pushed in the wrong direction.

            The words of Paul and Barnabas delivered to those who followed them confirms that the above assessment is correct.

THEY PERSUADED THEM

             “ . . . who, speaking to them, persuaded them . . .” Other versions read, “urging them,” ^NASB “urged them,” ^NIV “put before them how important it was,” ^BBE “exhorted them,” ^GENEVA “begged them,” ^CEV and “encouraged them.” ^GNB

            The Greek word translated “persuaded” is e;peiqon, and has the following lexical meaning: “persuasion,” ^THAYER “convince, persuade,” ^FRIBERG “to convince someone to believe something and to act on the basis of what is recommended - 'to persuade, to convince,” ^LOUW-NIDA and “prevail upon, win over, persuade.” ^{LIDDELL-SCOTT} The English word “persuade,” which is wholly appropriate here, means: “to move by argument, entreaty, or expostulation to a belief, position, or course of action.” ^{MERRIAM-WEBSTER} While the work or urging, encouraging, and exhorting is inherent in the word, the emphasis is more on the results than on the means through which the results were realized.

            This was no doubt done “with many other words,” as Peter did on the day of Pentecost, after the people had confirmed their solid and sustained interest in what he had said (Acts 2:40).

            Persuasion is a good work in which men and women of faith do well to become more expert. It has to do with reaching the hearts of the people, and moving them to act upon what they have heard. It includes the idea of clarification, so that the thing the people were persuaded to do makes sense to them, and to refuse to do it is unreasonable. Persuasion is being moved by perception, not emotion.

CONTINUE IN THE GRACE OF GOD

            Other versions read, “keep on in the grace of God,” ^BBE “keep holding fast to the love and kindness of God,” ^CJB “continue in God’s good will,” ^GWN “adhere to the grace of God,” ^MRD “remain faithful to the grace of God,” ^NAB “continue to rely on the grace of God,” ^NLT “remain in the grace of God,” ^YLT “accept the mercies God was offering,” ^LIVING “continue living in the gracious love of God,” ^IE “hold fast to the grace of God,” ^WEYMOUTH “continue to rely on the unmerited favor of God,: ^WILLIAMS “continue [to trust themselves to and to stand fast] in the grace (the unmerited favor and blessing) of God,” ^AMPLIFIED“put their trust in the grace of God,” ^PHILLIPS and “to be toward remaining.” ^INTERLINEAR The majority of English translations preserve the expression, “continue in the grace of God” (KJV, NKJV, NASB, NIV, NRSV, RSV, ASV, CSB, DARBY, DOUAY, ERV, GENEVA, NAS, NAU, NIB, PNT, RWEB, TNT, WEB, ISV, MONTGOMERY, ALT, EMTV, ESV, LITV).

            Precisely what is it that Paul and Barnabas persuaded the people to do? So far as the record is concerned, there had not yet been an obedient response to the Gospel. Although Paul and Barnabas had been asked to come the next Sabbath and speak once again, these followers were unwilling to wait for another week. They received what had been spoken, and instantly pursued these two messengers, seeking for more. Their appetites had been whetted, but they had not been assuaged.

            It is challenging to consider what was intended by the persuasion to “continue in the grace of God?” As used here, the word “continue” means “to stay at or with, to tarry still, still to abide . . . persevere,” ^THAYER and “stay, remain . . . persist.” ^FRIBERG To “continue in the grace of God” is to remain focused upon it. It involves the thoughts being occupied with it. There is a difference between pondering what God has done, and what He can do. This has to do with a consideration of what God has done – in this case, His gracious dealings with Israel.

Grace in God’s Dealings with Israel

            Consider the various things Paul said God did in regards to Israel.

➪   God “chose” the “fathers” of Israel (13:17a).

➪   God “exalted the people” when they were in Egypt (13:17b).

➪   God brought the people out of Egypt with a “high arm” (13:17c).

➪   God endured the wayward manners of Israel (13:18).

➪   God destroyed the seven nations that were occupying Canaan (13:19a).

➪   God divided the land of Canaan to Israel “by lot” (13:19b).

➪   God “gave” the people judges (13:20).

➪   God “gave” them Saul as their king, to rid them of the Philistines (13:21).

➪   God “raised up” David as their king (13:22).

➪   God “raised up” unto Israel a Savior (13:23).

            All of these were expressions of God’s grace. God once said to Moses “I... will be gracious to whom I will be gracious” (Ex 33:19). That is, the expression of His grace will be according to His own will and purpose, and not merely the condition of the people. He was not gracious to the “seven nations” that occupied Canaan, but He was to Israel! He was not gracious to Sodom and Gomorrah, but He was to Israel!

            Paul had avoided the expression of national pride, and had described Israel as a people blessed by a gracious God. Now, Paul and Barnabas persuade the people to continue in that line of thinking.

Grace Seen in the Savior

            Ponder the presentation of the grace of God to which the people had been subjected – particularly as it regards the Lord Jesus Christ.

➪   A SAVIOR RAISED UP. “Of this man's seed hath God according to His promise raised unto Israel a Savior, Jesus” (Acts 13:23).

➪   THE WORD OF SALVATION SENT. “Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent” (Acts 13:26).

➪   THE PROMISE FULFILLED. “And we declare unto you glad tidings, how that the promise which was made unto the fathers, God hath fulfilled the same unto us their children, in that he hath raised up Jesus again . . . ” (Acts 13:32-33).

➪   SURE MERCIES. “And as concerning that He raised him up from the dead, now no more to return to corruption, He said on this wise, I will give you the sure mercies of David” (Acts 13:34).

➪   THE FORGIVENESS OF SINS. “Be it known unto you therefore, men and brethren, that through this Man is preached unto you the forgiveness of sins” (Acts 13:38).

➪   JUSTIFICATION. “And by Him all that believe are justified from all things, from which ye could not be justified by the law of Moses” (Acts 13:39).

            Here, to “continue in the grace of God” had to do with maintaining a focus upon the gracious words they had heard – seeking to comprehend and embrace them, and realize their fulfillment in themselves. What a marvelous depiction of the grace of God: A Savior, salvation, a fulfilled promise, sure mercies, forgiveness, and thorough justification! Those are all facets of the jewel of redemption, which is the ultimate expression of the grace of God.

When Thinking Is Most Profitable

            There are matters that are particularly profitable areas of thought. Because of their fallen nature, men are too often prone to think upon the morose, and to dwell upon possible dangers and calamities. While there are times when such matters must be considered, they are not where we are to pitch the tent of contemplation.

            Paul refers to the proper domain of extended thought in his epistle to the Philippians. “Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things” (Phil 4:8).

➪   TRUE.

➪   HONEST. Noble, ^NKJV honorable, ^NASB worthy of respect, ^NET grave, ^YLT and is worthy of reverence and is honorable and seemly.” ^AMPLIFIED

➪   JUST. Right, ^NASB upright, ^BBE and righteous.^CJB

➪   PURE. Holy. ^BBE

➪   LOVELY. Pleasing, ^NRSV beautiful, ^BBE lovable, ^CJB amiable, ^DARBY worthy love, ^GENEVA we love and admire, ^NJB pertain to love, ^PNT and lovely and loveable. ^AMPLIFIED

➪   GOOD REPORT. Good repute, ^NASB admirable, ^NIV commendable, ^NRSV gracious, ^RSV are of value, ^BBE good fame, ^DARBY is gracious, ^NAB honest report, ^PNT and kind and winsome and gracious. ^AMPLIFIED

➪   VIRTUE. Excellence, ^NASB excellent, NIV moral excellence, ^CSB virtuous thing, ^TNT worthiness, ^YLT and virtue and excellence. ^AMPLIFIED

➪   PRAISE. Anything praiseworthy, ^NKJV worthy of praise, ^NASB praise and approbation, ^MRD and any laudable thing. ^TNT

➪   THINK ON THESE THINGS. Meditate on, ^NKJV let your mind dwell on, ^NASB think about, ^NIV give thought to, ^BBE focus your thoughts on, ^CJB dwell on, ^CSB keep your thoughts on, ^GWN let your minds be filled with, ^NJB those same have ye in your minds, ^TNT and think on and weigh and take account of these things [fix your minds on them]. ^AMPLIFIED

Continuing in the Grace of God

            As used in this text, continuing in the grace of God involves dwelling on the things that He is declared to have done. For those in that Antioch synagogue, this involved two things. First, extended thought about God’s merciful choice and dealing with the nation of Israel. Second, and as a spiritually natural consequence of such thought, the contemplation of the position of Jesus in the Divine economy was required.

            It is obvious that all of this was characterized by truth, honesty, righteousness, virtue, praise, purity, loveliness, and good report. Further, it is as the hearts and minds of the people focused on these realities that they would truly profit from them.

            In view of this, the seriousness of distraction can be seen. When the heart and mind are removed from what the Lord has done, particularly in Christ Jesus, all of the benefits derived from those “wonderful works” (Acts 2:11) are at once forfeited. This because the removal of the heart and mind from these considerations causes faith to wither, for it cannot be sustained by imaginations of self-centeredness.

            The failure of professing Christians to “grow up into Christ in all things” (Eph 4:15) is directly traceable to a deficiency in this area. Such people have been pulled aside to lesser things – temporal things – and the results have been spiritually catastrophic and devastating.

   THE NEXT SABBATH

            “ ⁴⁴ And the next sabbath day came almost the whole city together to hear the word of God.”

            Although the text does not say so, it is quite probable that Paul and Barnabas were busy declaring and expounding the Gospel throughout the city. When Paul was in Athens, it is written that he “disputed,” or reasoned “in the market daily with them that met with him” (Acts 17:10). Later, in Ephesus, he was found “reasoning daily in the school ofTyrannus” (Acts 19:9). There is no reason to doubt that this was his manner in Antioch as well. That, coupled with the testimony of those who heard Paul easily accounts for the statement of this text.

ALMOST THE WHOLE CITY CAME TOGETHER

            “And the next sabbath day came almost the whole city together . . .” Other versions read, “nearly the whole city,” ^NASB “the whole city assembled,” ^MRD “almost all the people in the city,” ^IE “almost the whole population of the city,” ^WEYMOUTH “almost the entire city,” ^MONTGOMERY and “almost everyone in the town.” ^CEV

            We do not know the size of this gathering, but it must have been significant. The population of Antioch during that period of time is conservatively reported to have been around 100,000. All of this takes place without the kind of promotional tactics that are used by the world. I do not know that any person could substantiate that there was a concerted effort on the part of Paul and Barnabas to rally the people of Antioch together. So far as their circumstances were concerned, they were dealing with a Jewish synagogue that was also attended by several Gentile proselytes. They no doubt concentrated on speaking to “the many Jews and religious proselytes” that were following them, eager to hear more of the Word. The affectation of the entire city was probably more owing to the testimony of those followers. You may recall that a similar thing happened in Samaria, after Jesus was spoken to the woman at the well. Upon hearing His gracious words, “The woman then left her waterpot, and went her way into the city, and saith to the men, Come, see a man, which told me all things that ever I did: is not this the Christ? Then they went out of the city, and came unto Him” (John 4:28-30). Jesus described the approaching multitudes as fields that were “white already unto harvest” (John 4:35). Those Samaritans also sought extended exposure to Christ’s word, asking Him to tarry with them (John 4:40).

TO HEAR THE WORD OF GOD

             “ . . . to hear the word of God.” Other versions read, “to hear the word of the Lord,” ^NIV “to give hearing to the word of God,” ^BBE “to hear the message about the Lord,” ^CSB “to hear the Lord’s Message,” ^WEYMOUTH “to hear God’s message,” ^WILLIAMS and “to hear the Word of God [concerning the attainment through Christ of salvation in the kingdom of God].” ^AMPLIFIED

            So far as the record is concerned, Paul and Barnabas had worked no miracles at this time. Therefore, the people did not come to see some extraordinary phenomenon as they did elsewhere (John 6:2). They did not bring their sick to the these men, as was done elsewhere (Matt 4:24; Acts 5:15). Their objective was to hear the distinctive message of these men – a message that centered in God, proclaiming His choices, His activities, His promises, and His provisions. It was a word specifically directed to the Jews, yet which solicited the attention of Gentiles because it announced a general benefit.

            The message delivered by Paul would not be accepted in our time as a proper means of drawing the people together. We know this is the case, because it is not being preached. Today, perceived relevancy is the drawing power – i.e. showing how God can help the people in their everyday lives. The reportedly successful church is meeting the people where they are at, so to speak, supplying all manner of personal, domestic, and social helps. They target the youth, those enslaved to various forms of spiritual bondage, and special groups of people who appear to be in a more serious condition. It all sounds good – at least to the uninformed! But where is that kind of thing in this text – or any other text?

            Deity was at the heart of their message, and on the periphery as well.

➪   Paul spoke to those who feared GOD (13:16).

➪   Paul referred to “the GOD of this people” (13:17a).

➪   He referred to the choice of GOD (13:17b).

➪   He mentioned the response of GOD to the people (13:18).

➪   He spoke of the working of GOD in the behalf of the people (13:19).

➪   He said GOD provided judges for the people (13:20).

➪   He referred to GOD setting up king Saul and king David (13:21-22).

➪   He mentioned GOD removing king Saul (13:22).

➪   He declared that GOD raised up Jesus as a Savior (13:23).

➪   He said that GOD had sent the word of salvation to the people, declaring that this fulfilled the announcement of John the Baptist (13:26).

➪   He affirmed that after the people had crucified Jesus, GOD raised Him from the dead (13:27-30).

➪   He preached that GOD had fulfilled the promise HE made to the fathers (13:32-35).

➪   He reminded the people that David served his own generation by the will of GOD, then died and “saw corruption.” But GOD raised Jesus from the dead without Him seeing any corruption (13:36).

➪   He declared that through Jesus, GOD’s Messiah, the forgiveness of sins was preached, and in Him justification from all, things was realized (13:35-36).

➪   He warned the people not to fall into the category of those who did not believe the report of a word GOD had done (13:46-47).

➪   Paul and Barnabas persuaded those who followed them to “continue in the grace of GOD” (13:43).

            Like the disciples on the day of Pentecost, these men had declared “the wonderful works of GOD” (Acts 2:11). There was no apparent adaptation to the circumstances of society. There was no appeal to any personal, domestic, or social conditions of the people. Yet, their message drew “almost the whole city” together in one place on the Sabbath day!

Note Where They Gathered

            It is also important to note where the people gathered: a place that was identified with the worship of God, prayer, and the reading and exposition of the Word of God. I understand that it is important not to draw an improper conclusion about this circumstance. However, it is equally important to note that it is possible for such a place to be so identified. Further, this is where Paul and Barnabas returned to deliver the Word of God.

            A lot of questions concerning any gathering of people are answered by simply noting what they do when they come together. Whether or not people agree with those activities really has no bearing on the subject. You may rest assured that the devout Jews and Gentile proselytes did not go to the synagogues to reach out. They rather came to appropriate. What outsiders thought of their activity was not what compelled them to come together.

Concerning Proselytes

            The fact of proselytes in Gentile cities confirms the faithfulness of at least some of the Jews. The prophet Isaiah spoke of a time when men would inquire concerning the God of the Jews. “Behold, thou shalt call a nation that thou knowest not, and nations that knew not thee shall run unto thee because of the LORD thy God, and for the Holy One of Israel; for he hath glorified thee” (Isa 55:5). And again, “And the Gentiles shall come to thy light, and kings to the brightness of thy rising” (Isa 60:3). Zechariah did the same. “Thus saith the LORD of hosts; In those days it shall come to pass, that ten men shall take hold out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you: for we have heard that God is with you” (Zech 8:23).

            While the prophets were speaking of a time of greater glory, the existence of Gentile proselytes was a kind of first fruits of the fulfillment of that promise. They had not only received the truth, but were custodians of it. The Gentiles saw this. It is possible for a people to have an obvious association with God – one that is perceived by those around them.

   THE JEWS WERE FILLED WITH ENVY

            “ ⁴⁵ But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming.”

            The impact of Paul and Barnabas was not only realized among devout and earnest inquirers. It also sent spiritual tremors into the domain of darkness. It awakened the hostility of those Jews who gloried in their heritage rather than in their God.

THE JEWS WERE FILLED WITH ENVY

            “But when the Jews saw the multitudes, they were filled with envy...” Other versions read, “saw the crowds they were filled with jealousy,” ^NASB “saw such a great number of people, they were full of envy,” ^BBE “saw the people, they were full of indignation,” ^PNT “having seen the multitudes, were filled with zeal,” ^YLT and “saw the crowds, they were completely overcome by their jealousy.” ^WILLIAMS

            The synagogue belonged to the Jews, but those who did not believe could not rejoice in the presence of a multitude there. The message that Paul had preached did not mesh with the notions of these Jews. They were not among the ones who followed Paul and Barnabas. They had only endured what they said, no doubt hoping that any interest in their words would soon die out. Those who cannot sustain an interest in the Word of God are wholly intolerant of those who can. They are also opposed to any message that urges such commitment.

            As used in this text, the word “envy” means, “an envious and contentious rivalry, jealousy ” ^THAYER and “factionalism, party strife.” ^GINGRICH These men had no genuine interest in the truth, but were within the vise-like grip of sectarianism. Their own interests were primary, and they saw Paul and Barnabas as competitors, not servants of God.

            It is not coincidental that many of God’s servants have been considered in this manner. Because their word and work is not devoted to perpetrating the organization of choice, they are seen as competing against it. However, any perception that what is declared is not in line with the institution is not owing to the ones proclaiming the message, but to the message itself. The truth of the matter is that Paul and Barnabas were delivering a message that was superior. However, these envious Jews could not see this, for their religion had blinded their hearts and minds.

THEY SPAKE AGAINST

            “ . . . and spake against those things which were spoken by Paul . . . ” Other versions read, “opposing the things,” ^NKJV and “spoke up against what Paul was saying.” ^CJB

           The words “spake against” mean to contradict, declare oneself to be against what the person is saying, and refuse to have anything to do with him. ^THAYER It includes the idea of disputation and the presentation of opposing arguments. This is the kind of resistance Stephen encountered in the synagogue of the Libertines (Acts 6:9-14). This was a public confrontation, and Paul will deal with it forthrightly and appropriately.

THEY CONTRADICTED AND BLASPHEMED

            “ . . . contradicting and blaspheming.” Other versions read, “talked abusively against,” ^NIV “contradicted . . . and reviled him,” RSV “said evil words against,” ^BBE “spoke against what Paul was saying and insulted him,” ^CJB “contradicting and speaking injuriously,” ^DARBY “contrarying them, and railing on them,” ^GENEVA “slandered Paul and argued against whatever he said,” ^NLT and “they contradicted what was said by Paul and talked abusively [reviling and slandering him].” ^AMPLIFIED

            This is the manner in which unbelievers oppose the truth of God. They not only reject what is actually being said, but seek to malign the one who is speaking it. This is the manner in which the critics of Jesus spoke when they said, “He has a demon and is mad. Why do you listen to Him?” ^NKJV (John 10:20). And again, “Do we not say rightly that You are a Samaritan and have a demon?” (John 8:48). The Jews also spoke against Stephen in this way: “For we have heard him say, that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered us” (Acts 6:14). In his epistle to the Romans, Paul referred to some who maligned him: “For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner? And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just” (Rom 3:7-8).

            When men who walk in the flesh – particularly religious men – cannot receive the Word of God, they not only are willing to openly oppose what is being declared, but are quite willing to cast aspersions on the proclaimers of truth. They misrepresent them in order to justify their own rejection of the truth. Oh, that is not how they view the matter They take a stand for the institution, representing the one they oppose as out of harmony with that institution. But all of that is nothing more than noxious smoke. The truth of the matter is that they do not have a love for the truth, and are angered when the pillars of their sect are shaken by it. The malignancy of their hearts is made known by their opposition of the truth.

   PAUL AND BARNABAS WAXED BOLD

            “ ^46a Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you . . .”

            The one who has discerned and embraced the truth does not back down when confronting the pressure of those who do not believe it.

PAUL AND BARNABAS WAXED BOLD

            “Then Paul and Barnabas waxed bold . . .” Other versions read, “grew bold,” ^NKJV “spoke out boldly,” ^NASB “answered them boldly,” ^NIV “without fear said,” ^BBE “said openly,” ^MRD “replied courageously,”: ^NET “spoke out fearlessly,” ^NJB “became bold,” ^WEB “were very bold,” ^IE “throwing off all reserve,” ^WEYMOUTH “spoke out plainly and boldly.” ^AMPLIFIED “did not mince their words,” ^PHILLIPS “bravely said,” ^CEV“spoke out even more boldly,” ^GNB and “We felt it our duty to speak the message of God to you first.” ^PHILLIPS

            The words “waxed bold” are translated from a single Greek word: parrhsiasa,menoi,. As used here, the lexical meaning of this word is “to use freedom in speaking, be free-spoken; to speak freely . . . to grow confident, have boldness, show assurance, assume a bold bearing,” ^THAYER “acting with an attitude of openness that comes from freedom and lack of fear,” ^FRIBERG “to speak openly about something and with complete confidence - 'to speak boldly,’” ^LOUW-NIDA

            Rather than the public opposition causing Paul and Barnabas to shrink back in fear, it caused them to become more bold. The confrontation actually fueled their zeal, so that they became more bold and forthright. In some circles, this is not culturally acceptable. However, it is wholly a different matter when men are trafficking in the truth of Almighty God. This is why Paul asked the Ephesians brethren to pray for him: “And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel, For which I am an ambassador in bonds: that therein I may speak boldly, as I ought to speak” (Eph 6:19-20).

            A bold and confident proclamation of the truth is honoring to God and intimidating to the powers of darkness. When faith and perception are dominant in a person’s life, the proclamation of the truth becomes necessity – a necessity that is driven from within. It is the kind of circumstance that Jeremiah described in his unforgettable testimony: “Then I said, I will not make mention of him, nor speak any more in his name. But his word was in mine heart as a burning fire shut up in my bones, and I was weary with forbearing, and I could not stay. For I heard the defaming of many, fear on every side. Report, say they, and we will report it. All my familiars watched for my halting, saying, Peradventure he will be enticed, and we shall prevail against him, and we shall take our revenge on him. But the LORD is with me as a mighty terrible one: therefore my persecutors shall stumble, and they shall not prevail: they shall be greatly ashamed; for they shall not prosper: their everlasting confusion shall never be forgotten” (Jer 20:9-11). This is the kind of spirit that compelled Paul and Barnabas to boldly reply to those who contended with them.

IT WAS NECESSARY

            “ . . . and said, It was necessary that the word of God should first have been spoken to you . . .” Other versions read, “We have to speak the word of God to you first,” ^NIV “it behoved us first to speak the word of God,” ^DARBY “To you first, ought the word of God to be spoken,” ^MRD “We had to proclaim the word of God to you first,” ^NJB “It was meet that the word of God should first have been spoken to you,” ^PNT “We were bound to proclaim God's Message to you first.” ^WEYMOUTH and “It was necessary that God’s message [concerning salvation through Christ] should be spoken to you first.” ^AMPLIFIED

            As used here, the word “necessary” means, “what one cannot do without, indispensable,” ^THAYER “pressing,” ^FRIBERG “urgent,” ^UBS “Under compulsion.” ^{LIDDELL-SCOTT} This necessity was driven by the fact that all of the promises had been given to the Jews (Rom 9:4). The Messiah was sent specifically to them, and generally to the world (John 1:11). He was a Son born to them, and a Child given to them (Isa 9:6). He was the Seed of Abraham (Gal 3:16), the Star of Jacob (Num 24:17), and the Son of David (Matt 1:1). This is why the Gospel is “the power of God unto salvation to the Jew first” (Rom 1:16). For Paul and Barnabas, this was a compulsion driven by discernment, and came from their hearts. They could conduct themselves in no other way.

    JUDGING THEMSELVES UNWORTHY OF EVERLASTING LIFE

            “ ^46b . . . but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.”

     The obligation to deliver the Gospel “to the Jew first” by no means indicates that it is exclusive to them. Nor, indeed, does it justify continuing to proclaim it to them if they are unwilling to receive it. Furthermore, there is sensitivity in heaven to the rejection of the record God has given of His Son (1 John 5:10-11). Men may be indifferent to such a reaction, and even be willing to tolerate it – but that is not a proper response. Paul and Barnabas will speak forthrightly to this situation.

SEEING YE PUT IT FROM YOU

            “ . . . but seeing ye put it from you . . .” Other versions read, “since you reject it,” ^NKJV “since you repudiate it,” ^NASB “Since you thrust it from you,” RSV “because you will have nothing to do with it,” ^BBE “since you are rejecting it,” ^CJB “because you repel it from you,” ^MRD “since you have rejected it,” ^NLT “you won’t listen,” ^IE “since you spurn it,” ^WEYMOUTH and “since you push it away from you,” ^MONTGOMERY

            This is a strong word, and describes a spiritually violent action. The powerful Word of God is proclaimed, and its begins at once to penetrate the heart, distinguishing between the soul and the spirit, and exposing thoughts and intents of the heart (Heb 4:12). Because the hearts of those who are addressed are hard and calloused, they thrust the Good News from them, refusing to give heed to it, or entertain it or willingly welcome it into their thought processes.

            This is no innocent reaction, but is evidence of hostility against God, and the forthright rejection of His Christ. When preached in truth, the Gospel is forceful, pushing its way into the thought processes of men. It forces men to make a decision concerning whether or not they receive the message.

            For these hearers, this is the second time they have been exposed to a declaration of the Gospel of Christ. Marshaling all of their inner resources, they “put,” or “thrust” the Gospel from themselves, treating as though it was poison. It was obnoxious to them, and they saw no lasting value in it. It concerned a Person they would not receive, and a message they would not believe. The word that Paul had spoken a week earlier had come upon them, even though he warned them not to allow such a thing to happen: “Beware therefore, lest that come upon you, which is spoken of in the prophets; Behold, ye despisers, and wonder, and perish: for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you” (Acts 13:40-41).

            It requires determination and aggressiveness to reject the Gospel, failing to believe and embrace it. This is not something that can be done casually, and Paul and Barnabas knew it. There are spiritual forces at work whenever “the truth of the Gospel” is declared (Col 1:5). It is a fundamentally good message, and is accompanied by all of the power required to believe, embrace, and respond to it. Those who spurn this Gospel have extended themselves to do so. It is for this reason that Paul and Barnabas will speak as they do. They will speak with both certitude and passion.

JUDGE YOURSELVES UNWORTHY

            “ . . . and judge yourselves unworthy of everlasting life . . .” Other versions read, “do not consider yourselves worthy of eternal life,” ^NIV “have no desire for eternal life,” ^BBE “are judging yourselves unworthy of eternal life,” ^CJB “decide, against yourselves, that ye are not worthy of life eternal,” ^MRD “do not think yourselves worthy of eternal life,” ^NJB “shown yourselves unworthy of eternal life,” ^LIVING “are deciding that you are unworthy of having eternal life,” ^IE “condemn yourselves as unworthy of eternal life,” ^NAB“show yourselves unworthy to receive eternal life,” ^WILLIAMS and “you pass this judgment on yourselves that you are unworthy of eternal life and out of your own mouth you will be judged.” ^AMPLIFIED

            Some of the above versions are wholly misleading: i.e. “do not consider yourselves worthy,” ^NIV and “do not think yourselves worthy.” ^NJB While the traslators may not have intended to convey this idea, they have left the reader with the impression that the hearers simply did not want eternal life. While there may be a grain of truth in that view, it is a very small one. The accent here is not on what the people thought about themselves. This is actually referring to them disqualifying themselves from obtaining eternal life. In other words, they pronounced their own condemnation. They were unfit to be saved, although they sorely needed salvation.

            Thus Jesus, in His parable of the unfaithful steward, delineated what was involved in that man’s wrong assessment of his master. Upon being confronted by his master, and acknowledging that buried his master’s money in the ground, he said, “For I feared thee, because thou art an austere man: thou takest up that thou layedst not down, and reapest that thou didst not sow” (Luke 19:21). Clarifying the nature of stewardship, Jesus said the master replied, “And he saith unto him, Out of thine own mouth will I judge thee, thou wicked servant. Thou knewest that I was an austere man, taking up that I laid not down, and reaping that I did not sow: Wherefore then gavest not thou my money into the bank, that at my coming I might have required mine own with usury?” (Luke 19:23). Jesus was pointing out that the man had lied. Had he really considered the master to be an austere man, he would have given extra diligence to see to it that his master was pleased with the manner in which he handled his goods. Now, the master would judge him by his own assessment – even though it was an improper one.

            The point here is that the reaction of the unbelieving Jews to the Gospel determined their judgment from God. They were a chosen people – chosen by God. A Savior had been promised to them, and now they are hearing a message that announces He has come. The forgiveness of sins and justification from all things has been put before them, and it can be theirs for the taking. They have been given the privilege of being the first to hear the good news. Their choice has actually solidified their own judgment. They had treated Divine provisions as though they were unworthy of their embrace. Therefore, they will be disqualified from receiving them.

Salvation Is A Serious Matter

            The salvation of God is, indeed, a serious matter. When the message of the Gospel announces it, the hearers are forthrightly told, “he that believeth not shall be damned” (Mk 16:16). Even those within the body of Christ are solemnly told, “And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ” (2 Thess 1:7-8). We are also reminded that those who do not believe the Gospel have been blinded by the devil: “In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them” (2 Cor 4:4). Satan can maintain no hold on those whose hearts are enthralled with the Gospel, which moves them to embrace it in faith. But for those who do not believe, his grip upon them becomes more strong, and they are plunged even deeper into the caldron of unbelief.

            It is important to note that this pronouncement was made after two exposures to the Gospel of Christ. Let no one doubt for a moment that God Almighty expects the people to respond in faith to the record He has given of His Son. Should they choose not to do so, they have, in a sense, judged themselves unworthy of obtaining eternal life. I do not know how anything can be more serious than that!

WE TURN TO THE GENTILES

             “ . . . lo, we turn to the Gentiles.” Other versions read, “we are turning to the Gentiles,” ^NASB “we now turn to the Gentiles,” ^NIV “it will now be offered to the Gentiles,” ^BBE “we are now going to turn to people of other nations,” ^GWN “we will offer it to the Gentiles,” ^NLT and “we turn to the heathen.” ^WILLIAMS

            When the Divine commission was first delivered to Saul fo Tarsus, he was told: “But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear My name before the Gentiles, and kings, and the children of Israel” (Acts 9:15). On recounting this event, Paul said, “And he said unto me, Depart: for I will send thee far hence unto the Gentiles” (Acts 22:21). The Gentiles were not the only ones to whom, he was commissioned to go. He was also to testify before “kings and the children of Israel.” Knowing that the Gospel must first be preached the Jews, to whom the promises had been made, Paul and Barnabas had done precisely that. However, now that their message had been rejected by those who were “a people,” now they would turn to those who were “not a people” (1 Pet 2:10). This would also be in fulfillment of a word delivered to the Israelites by Moses, just prior to his death. “They have moved me to jealousy with that which is not God; they have provoked Me to anger with their vanities: and I will move them to jealousy with those which are not a people; I will provoke them to anger with a foolish nation” (Deut 32:21). We see something of the character of God in this, and of His reaction rejecting His Word.

   A LIGHT FOR THE GENTILES

            “ ⁴⁷For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth.”

            To justify and buttress their statement about turning to the Gentiles, Paul and Barnabas appeal to the Scriptures. This was a consistent practice of John the Baptist, the Lord Jesus Christ, and those sent forth by Him. We do well to follow their example. It is never right to support a statement relating to the work of the Lord by appealing to the wisdom of men. Myriad is the number of those appealing to psychologically-defined differences between men and women, statistical studies, the codified experiences of men, the purported attention spans of people, etc. to support their statements. There is a generation of preachers who appeal to the wisdom of men to buttress their message, even though Scripture clearly states, “For the wisdom of this world is foolishness with God. For it is written, He taketh the wise in their own craftiness. And again, The Lord knoweth the thoughts of the wise, that they are vain. Therefore let no man glory in men. For all things are yours” (1 Cor 3:19-21).

THE LORD HAS COMMANDED US

            “For so hath the Lord commanded us . . .” Other versions read, “this the Lord has commanded us,” ^NASB “this is what the Lord has commanded us,” ^NIV “so the Lord has given us orders,” ^BBE “For that is what Adonai has ordered us to do,” ^CJB “For thus has the Lord enjoined us,” ^DARBY “The Lord gave us the following order,” ^GWN “for such is the Lord’s command to us,” ^WEYMOUTH “here are the orders that the Lord has given us,” ^WILLIAMS “For so the Lord has charged us,” ^AMPLIFIED and “Indeed the Lord has commanded us to do so with the words.” ^PHILLIPS

            The servants of the Lord make clear that they are operating under the authority of the Lord Himself. They have no regard for the contradicting requirements of men. Nor, indeed, will they spend time with Jewish leaders concerning the validity of their message. They have not been sent to form friendships, blend in with society, or in any way give dignity to the opposing opinions of men. They will preach to those who will hear and embrace their message.

SET TO BE A LIGHT

            “ . . . saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth.”

            Although Paul was called into the apostleship by the glorified Christ Himself (Acts 9:17; 26:16), and although he and Barnabas had been set apart to the work they were doing by the Holy Spirit (Acts 13:2), they appeal to the Scriptures – particularly to the word of Isaiah the prophet. Throwing contextual limitations down to the ground, they affirm that what Isaiah wrote constituted a commandment delivered to them by the Lord Himself.

            The statement quoted is taken from Isaiah 49:6. In this passage God is depicted as speaking to the Messiah, long before “the Word became flesh and dwelt among us” (John 1:4). The text reads, “And he said, It is a light thing that thou shouldest be My Servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth” (Isa 49:6). The passage from which this is taken is addressed to the nation of Israel: “And said unto me, Thou art My Servant, O Israel, in whom I will be glorified” (Isa 49:3).

            Although it may appear on the surface that this prophecy pertains only to the nation of Israel, further perusal will confirm that it has a larger radius.

➪   God’s Servant is called from the womb (Isa 49:1a; Matt 1:20-21).

➪   His name is mentioned while He was yet in the womb (1b; Lk 1:31).

➪   His mouth was made like a sharp sword (49:2a; Rev 1:16).

➪   He was hidden in the shadow of the Lord’s hand (49:2b; Lk 23:46).

➪   He was made like a polished shaft, or select arrow, and hidden in the quiver of the Lord (49:2c; Isa 50:4; John 7:15-17).

➪   The Servant was the One in whom God would be glorified (49:3; Matt 17:5; John 17:1,4).

➪   On the surface, it appeared as though the Servant had expended all of His strength, and had labored in vain (49:4a; Isa 53:1-3,8).

➪   Yet His judgment was with the Lord, and His work was with His God (49:4b; John 17:4; Phil 2:9-10).

➪   He was formed in the womb to bring Jacob again to God (49:5a; Isa 56:8; Matt 15:24; Acts 10:36).

➪   Even if Israel was not totally gathered, yet the Servant would be glorious in the eyes of the Lord, and God would be His strength (49:5b; Matt 23:37-39).

➪   It was “too small a thing” that the Servant should only raise up the tribes of Jacob. God would also give Him as a light to the Gentiles (49:6a; Isa 42:6; John 10:16).

➪   He would be God’s salvation “unto the end of the earth” (49:6b; Isa 11:10; Lk 24:47-47).

➪   The Servant would be linked to “the Redeemer of Israel,” and kings and princes would worship Him (49:7; 1 Tim 6:15; Rev 11:15).

➪   The “acceptable time” and the “day of salvation” was linked to this Servant (49:8a; 2 Cor 6:2).

➪   God would preserve this Servant, and give Him for a covenant of the people, to establish the earth and cause to “inherit the desolate heritages” (49:8b; Isa 61:4; Lk 4:18-21).

➪   Through this servant the ultimate blessing would come to the people, and “all flesh” would come to know that God their “Savior,” “Redeemer,” and “the Mighty One of Jacob” (49:9-26; Isa 60:16; Rev 15:3-4 ).

            There can be no doubt that the forty-ninth chapter of Isaiah refers to the time of the Savior, Jesus Christ – a time when the salvation of God would be carried out in the earth. The words of that chapter are a classic example of “the Spirit of Christ” being in the prophets and testifying of “the sufferings of Christ and the glory that should follow” (1 Pet 1:11).

PAUL AND BARNABAS JOIN IN THE WORK

             Because Paul and Barnabas have become “workers together with God” (2 Cor 6:2), and “laborers together with God” (1 Cor 3:9), they have identified with the work He is doing in Jesus Christ. They take the word concerning the spread of salvation to the Gentiles – addressed to the Savior – as applicable to them as well. So far as they are concerned, the word written in Isaiah 49:6 was God speaking to them. That was, of course, the result of the working of the Holy Spirit, who employs the Word of God, working through it to reach the hearts of men, exposing and convicting.

            This is an excellent example of holy reasoning – the reasoning of faith. It is founded upon the word of God, is accompanied by an understanding of what the Lord is doing, and is blended with one’s personal placement in the body. As is obvious, this is something that cannot be systematized.

   THEY GLORIFIED THE WORD OF THE LORD

            “ 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.”

            We have here a sharp contrast between those who believe and those who do not. The Jews were expressly told that the word of salvation had been delivered to them first. The forgiveness of sins and being justified from all things was declared to be for them. Yet, they thrust that marvelous word from them, and spoke against what was declared, and maligned the messengers as well. Now, we are exposed to another group of people who had heard precisely the same words. Oh, how differently they respond.

WHEN THE GENTILES HEARD THIS

            “And when the Gentiles heard this . . . ”

            And, what was the “this” that “the Gentiles heard” ? It was this word: “lo, we turn to the Gentiles . . . I have set thee to be a light of the Gentiles.” That is the word that captured their attention!

            When the Jews heard, “Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses” (Acts 13:38-39), they thrust it from themselves, contradicting and blaspheming. That is the effect their religion had upon them! That is the harvest of the teachings and traditions they had embraced. They had in their hands Moses and the Prophets who had precisely prophesied concerning the coming Messiah. They had heard an inspired exposition of the death and resurrection of Christ, and how they could be forgiven of the atrocities they had committed against the Lord’s Christ. However, they were so calloused in their hearts and conscience, that it all meant nothing to them.

            However, here have another group of people. They were Gen tiles, but they had been going to the same synagogue as the Jews. They had been exposed to the same reading of Moses and the prophets. They have even heard the same men speak the same words that had incensed most of the Jews that were there. But their reaction was gloriously different!

            It should not surprise us that the same kind of reactions continue to this very day. There are groups of people who hear the same word, and yet their reaction to it is significantly different. The reason for this circumstance is this: some are believers, and some are unbelievers. Some are hardhearted, while others are tenderhearted. Some are eager to hear, and others are opposed to hearing. No matter how a person may choose to evaluate a group that is comprised of these two categories of people, it is not possible that they are “one body,” or are all “accepted,” or are all “approved of God.” Religious institutionalism makes a valiant effort to consider these two categories as one, but they are not able to do it. Some are reconciled to God, and some are not. Some are following Jesus, and others are not. Some are seeking first the Kingdom of God and His righteousness, and some are not. That is simply the way things are, and Paul and Barnabas know it.

THEY WERE GLAD

            “ . . . they were glad . . .” Other versions read, “they began rejoicing,” ^NASB “were very happy,” ^CJB “they rejoiced,” ^CSB “were pleased,” ^GWN “were delighted,” ^NAB “were very glad,” ^NLT and “listened with delight.” ^WEYMOUTH

            The word translated “glad” is one of abundance, spiritual energy, and propriety. The lexical meaning of the original Greek word is, “to rejoice, be glad . . . in the properly, and strict sense,” ^THAYER – that is, as opposed to mere levity or light-heartedness; “be delighted.” ^FRIBERG It also includes the idea of happy acceptance, or receiving with joy what has been said. ^{LIDDELL-SCOTT}

            In other words, this is a rational gladness that proceeds from the acceptance of a message that is perceived as bringing great advantages. When these proselytes heard that Paul and Barnabas were turning to the Gentiles, to deliver and expound this Gospel, they did not assume they meant only other Gentiles. They included themselves in that blessed number, concluding that the message was also intended for them, even though it was specially addressed to the Jews.

            As illustrated in this text, there are times when assembling in the name of the Lord has special and unforeseen advantages for those who are present.

THEY GLORIFIED THE WORD OF THE LORD

            “ . . . and glorified the word of the Lord . . .” Other versions read, “honored the word of the Lord,” ^NIV “praised the word of the Lord,” ^NRSV “gave glory to the word of God,” ^BBE “honored the message about the Lord,” ^CJB “praised the Lord’s word,” ^GWN “glorified God,” ^MRD “gave thanks to the Lord for His message,” ^NJB “thanked the Lord for His message,” ^NLT “rejoiced in Paul’s message,” ^LIVING “extolled the Lord’s message,” ^WEYMOUTH“giving the glory to God’s message,” ^WILLIAMS “glorified (praised and gave thanks for) the Word of God,” ^AMPLIFIED and “praised what they had heard about the Lord.” ^CEV

            Those with even a casual acquaintance with religious gatherings will at once recognize the relative rarity of such a response. There are speakers who can raise the climate of a gathering to feverish pitch by their oratory. Some can move the audience to tears with their testimony, or some touching account. It is not unusual for contemporary musical concerts to produce an eruption of shouting and glee. But this is not the kind of thing recorded in this text.

            These people did not glorify the messengers, but the message that they had delivered. That message was a rehearsal of something God Himself had spoken through the prophets: “I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth” (Acts 13:47). Furthermore, they were able to correlate that word with the message they had heard seven days earlier concerning the forgiveness of sins and being justified from all things.

            The message was not that they could have health or wealth. It was not that their domestic problems would be resolved. They were not told that soon they would no longer be subject to Roman rule. It concerned the remission of their sins and being put in an acceptable and righteous standing with God by being justified “from all things.” It related to illumination, or light, being shed on the matter of salvation and the Person of God. That is the kind of word they honored, glorified, and praised.

            By glorifying the word of the Lord, they took the message as being about God and from God. They recognized it as a gracious word that reached into the inner recesses of the heart. Now, there is something important to note here. Technically, the word to which Paul and Barnabas referred came from God through the Holy Spirit, to Isaiah (Isa 1:1). Isaiah then wrote what was revealed to him in a book (Isa 30:8). It is generally agreed that “The quotation is from the LXX. (Cod. Alex.),” or Septuagint version, which is the Greek translation of the Hebrew text. ^{PULPIT COMMENTARY} That word had no doubt been read in the synagogue in the Greek language, to accommodate the Gentiles who gathered there. Now it was spoken by Paul and Barnabas. Yet, those who heard and believed the message did not credit it to Isaiah. They gave no glory to the translators who had put it into their language. They did not even give the glory to Paul and Barnabas, who had been sent out to them by the Holy Spirit of God. They rather glorified the message as “the word of the Lord.”

            Although the message had come from God through the Spirit, through Isaiah, through his writings, and finally through Paul and Barnabas, it had lost none of its power. It was properly credited to the Lord. This, of course, casts a dark shadow upon the reasoning of those who do not equate Scripture with the Word of God, and those who claim something has been lost as soon as the Word translated.

In Our Time

            In our time, it is exceedingly rare to hear of anyone glorifying the word of the Lord. Of course, much of that is owing to the lack of hearing the Word of God. However, it is not unusual to hear men giving glory to the writings of men, concerning which they are hearing very much. There is a glaring absence of foundational references to the Word of the living God.

   AS MANY AS WERE ORDAINED TO ETERNAL LIFE BELIEVED

            “ . . . and as many as were ordained to eternal life believed.”

            Here is a text that is highly disruptive of great bodies of theology. Some are so offended by it that they have extended themselves to corrupt the text so it will fit into their stilted theology. However, the text is present, and is, for those who deem it important, consistent in all Greek manuscripts. It is out of order to read this text through the spectacles of sectarian dogma, or mere human reasoning. The aim of the student of God’s Word is not to fit what is written into a personal persuasion. Rather, it is to derive one’s persuasion from the Scriptures themselves. Therefore, I will approach this text with a mind to know what it means, and not with a determination to see if it contradicts some cherished human opinion. If it is true that the Holy Spirit “searches all things, yea, the deep things of God” (1 Cor 2:10), we can trust that He will know how to precisely state them to those to whom truth is being revealed.

ORDAINED TO ETERNAL LIFE

            “ . . . and as many as were ordained to eternal life . . .” Other versions read, “ordained to eternal life,” ^{KJV/RSV/ASV/DARBY/DOUAY/ERV/GENEVA/PNT/RWB/TNT/WEB/MONTGOMERY} “appointed to eternal life,” ^{NKJV/NASB/NIV/ALT/ESV/LITV/CJB/MRD/NAU} “appointed for eternal life,” ^NIV/NIB “appointed to life age-during,” ^YLT “destined for eternal life,” ^{NRSV/NAB/PHILLIPS/NJB} “marked out by God for eternal life,” ^BBE “prepared for everlasting life,” ^GWN “chosen for eternal life,” ^{NLT/CEV/GNB/NLT} “wanted eternal life,” ^LIVING “appointed to have eternal like,” ^IE “destined to eternal life,” ^WILLIAMS “pre-destined to the Life of the Ages,” ^WEYMOUTH “were having been set into life eternal.” ^INTERLINEAR“destined (appointed and ordained) to eternal life,” ^AMPLIFIED and “before-ordained to everlasting life.” ^WYCLIFFE

            I have taken the time to cite forty different versions of Scripture to confirm the remarkable consistency in the translation of the Greek text. Of the texts that I have, only the LIVING BIBLE places the emphasis on the people who believed – reading “wanted eternal life.” All of the other texts present the cause for believing to a pre-existent determination: “ordained – appointed – destined – marked out – prepared – chosen – pre-destined – having been set – before ordained.” While this is certainly not sufficient to establish the meaning of the text, it does confirm that translators of the text had no difficulty with the words of the text itself. It is only when the words clashed with a theological position that they were distorted, as seen in the Living Bible – which, like other paraphrased versions, is really more of a commentary.

The Meaning of the Word Used

            Although it is a secondary consideration, the meaning of the Greek word employed here also confirms the nature of the expression. The Greek word translated “ordained” is tetagme,noi, and is consistent in all of the standard Greek texts. Linguistically, this word is a “verb participle perfect passive nominative masculine plural.” Of particular interest is the descriptions “perfect passive.” In both Greek and English these terms mean”

➪   “Perfect” – the action is completed.

➪   “Passive” – the subject is being acted upon.

            Therefore, what is said to have been “ordained” took place in time past, and is already accomplished. This does not refer to something that is being done. Second, this is something that has an effect upon the individuals described. It does not refer to something they have done, but to something that has been done in reference to them.

            As to the lexical meaning of the word translated “ordained,” it is as follows: “to put in place, to station . . . to arrange, to assign to a place, to appoint . . . to assign (appoint) a thing to one,” ^THAYER “assign to a place or task, appoint, decide,” ^FRIBERG “appoint, designate, set aside; command, order, direct,” ^UBS “to appoint, to designate, to assign, to give a task to . . . those who had been designated for eternal life became believers' Ac 13.48,” ^LOUW-NIDA and “to be appointed to.” ^{LIDDELL-SCOTT}

            This word is used eight times in Scripture. It will be profitable to see how the Holy Spirit uses it. I have highlighted the words translated from the Greek word used in our text. I have also underlined the ones upon whom the action was performed.

➪   “Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them” (Matt 28:16). Here, the eleven disciples met Jesus on a mountain that He had previously determined.

➪   “For I also am a man set under authority, having under me soldiers, and I say unto one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it” (Luke 7:8). Here, authority had been assigned to this centurion by his superior.

➪   “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” (Acts 13:48).

➪   “When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question” (Acts 15:2). Here, the holy brethren made a determination that Paul and Silas should go to Jerusalem.

➪   “And I said, What shall I do, Lord? And the Lord said unto me, Arise, and go into Damascus; and there it shall be told thee of all things which are appointed for thee to do” (Acts 22:10). Here, Jesus told Saul of Tarsus that a determination had already been made concerning what he was to do. When he went into the city, he would be told what had been determined.

➪   “And when they had appointed him a day, there came many to him into his lodging; to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and out of the prophets, from morning till evening” (Acts 28:23). Here, the assignment of a certain day was made during which people could come and be taught by Paul.

➪   “Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God” (Rom 13:1). Here, civil government is depicted as having been put in place by God.

➪   “I beseech you, brethren, (ye know the house of Stephanas, that it is the firstfruits of Achaia, and that they have addicted themselves to the ministry of the saints)” (1 Cor 16:15). Here the tense is active – that is, this was something the household of Stephan were doing owing to a decision that they themselves had made in the past – to always minister to the saints.

            With the exception of the last text, the word is always used to an influence wrought upon someone from outside of themselves. The one exception is made clear by the context in which it occurs. There, the intention is to show that their ministration to the saints was not owing to an immediate response, but to a decision made apart from the circumstance itself, and at a prior time.

What Some Dissenters Have Said

            This passage has proved very troublesome to some. Those who cannot accept it as it stands, have suggested the following meanings.

             "The original word rendered ‘ordained’ is not once used in the Scriptures to express eternal predestination of any kind. The sense is that those, and those only, now ordained, now believed. Not that God rejected the rest; it was his will that they also should be saved, but they thrust salvation from them. Nor were those who then believed ‘forced’ to believe. Grace was offered to them and they did not thrust it away." – John Wesley

            "It is God's ordination that those of humble, teachable, honest hearts, seeking the truth and life, shall come to life when it is offered, and such accepted the gospel on this occasion." B.W. Johnson

            "Those of them who had, either through previous religious instruction, or through the influence of Paul's preaching, heartily determined for eternal life, were in a better frame of mind to appreciate the evidence in favor of that Christ through whom alone it could be obtained, than the others who were so undetermined upon the subject that they appeared to judge themselves unworthy of such a destiny. Such was the difference between the two classes in the audience, and Luke's object is to declare the result of the difference in the fact that the one class ‘believed,’/ and the other thrust the word of God from them. To say that the difference had been wrought in them exclusively by divine agency would be to rob them of responsibility. Or to say that the favorably-disposed party had become so exclusively by their own self-determining energy would be to deny the influence of divine truth. Neither of these positions can be true; but, while it was an act of their own minds to determine for eternal life, it was God who had induced them to do so; at the same time, the other party determined against eternal life, in despite of the same divine influence exerted upon them." – J.W. McGarvey

            “ . . . as many as had become disposed toward eternal life (possibly Acts 13.48) or all those who were appointed to eternal life (probably Acts 13.48). LOUW-NIDA LEXICON

Believing Is Traced to Divine Influence

            First, let us establish that the cause for believing is traced back to Divine influence. While men do themselves believe, they do not do so independently of influences outside of themselves.

➪   MEN ARE GRANTED TO BELIEVE. “For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake” (Phil 1:29). Other versions read, “granted on behalf of Christ.” ^NKJV Not only were we granted to be able to believe, the grant was given upon the basis of Christ, not our personal inclination – although that was present.

➪   THROUGH CHRIST WE BELIEVE IN GOD. “Who by Him do believe in God, that raised Him up from the dead, and gave Him glory; that your faith and hope might be in God” (1 Pet 1:21). Other versions read, “through Him.” ^NKJV Thus, even our faith and trust in God is traceable to the work of Jesus.

➪   THE PRESENCE OF THE HAND OF THE LORD ACCOUNTS FOR THOSE WHO BELIEVE. “And the hand of the Lord was with them: and a great number believed, and turned unto the Lord” (Acts 11:21).

➪   THE DOOR OF FAITH IS OPENED BY GOD. “And when they were come, and had gathered the church together, they rehearsed all that God had done with them, and how He had opened the door of faith unto the Gentiles” (Acts 14:27). Here the emphasis is on the Lord opening the means by which faith could come.

➪   HEARTS ARE OPENED BY GOD. “And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshiped God, heard us: whose heart the Lord opened, that she attended unto the things which were spoken of Paul” (Acts 16:14). The response of Lydia to the Gospel is said to have been owing to as act of God.

            It ought to be apparent that believing the Gospel and having faith in God requires something more than natural aptitude. First, the message of the Gospel speaks of things that have already been done, and can in no way be substantiated by sensual evidence. Man has no natural aptitude that is able to convince him of the truth of the Gospel – and believing does have to do with being convinced, persuaded, and being fully assured.

Men Are Drawn to Jesus

            Jesus publically taught that men are drawn to Him by influences outside of themselves.

➪   “No man can come to Me, except the Father which hath sent Me draw him: and I will raise him up at the last day. It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto Me . . . Therefore said I unto you, that no man can come unto Me, except it were given unto him of My Father” (John 6:44-45,65).

            The point here is that the very desire to come to Jesus, or to believe in Him, has a Divine dimension to it. This does not take away from the fact that we ourselves do come to Jesus. Rather, it provides us an explanation of why we do.

Men Are Begotten and Born Again by the Will of God

            Scriptures apprize us of the fact that we were begotten and born again by God’s will, not our own. While it is important not to take this further than the Spirit takes it, it is equally important that we do not quench the Spirit by rejecting or modifying what He has said.

➪   “But as many as received Him, to them gave He power to become the sons of God, even to them that believe on His name: Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God” (John 1:12-13).

➪   “Of His own will begat He us with the word of truth, that we should be a kind of firstfruits of his creatures” (James 1:18).

            Even in nature, no person makes an effort to trace the cause of conception to the one who is conceived. What would motivate anyone to attempt such a thing when it comes to the superior birth?

Preparatory Works Are Traced to Divine Influences

            There are certain persuasions that precede any decision to embrace the Gospel. These are necessary because of the condition that was induced by sin. Apart from influences outside of themselves, the things of God are foolish to the unregenerate, and they cannot know, or be persuaded of them (Rom 8:7; 1 Cor 2:14).

            Jesus taught that the work of the Spirit precedes the decisions of men, moving them to think properly. “Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send Him unto you. And when He is come, He will reprove the world of sin, and of righteousness, and of judgment” (John 16:7-8). Other versions read, “He will convict,” ^NKJV “prove the world wrong,” ^NRSV “convince,” ^RSV “make the word conscious of,” ^BBE “bring demonstration to the world,” ^DARBY and “convict and convince the world and bring demonstration to it.” ^AMPLIFIED

            The point of the word “reprove,” or “convict,” is that the Spirit will straighten out the thinking of men on these three critical matters – enabling submissive souls to see them correctly, which, in turn, moves them to believe the Gospel and come to Christ.

➪   SIN. “Of sin, because they believe not on me” (John 16:9). The Spirit gives a person to see that, in view of the Person and work of Jesus Christ, the paramount sin is not believing on Him – not trusting in, adhering to, and living for Him. The failure to believe on Jesus invalidates everything that a person thinks, says, and does, rendering them unacceptable to God.

➪   RIGHTEOUSNESS. “Of righteousness, because I go to My Father, and ye see Me no more” (John 16:10). The idea here is that Jesus Christ is Himself the embodiment and definition of righteousness. The world’s view of righteousness, or uprightness of thought and conduct, is totally wrong. In fact, it prohibits a person from seeking a righteousness that is from God, which Jesus demands that men do (John 6:33). By convincing the world of the real nature of righteousness, the Holy Spirit moves men into a quest for Divine approval, which is found in Jesus alone.

➪   JUDGMENT. “Of judgment, because the prince of this world is judged” (John 16:11). Here “the prince of the power of the air,” and “the god of this world” (Eph 2:2; 2 Cor 4:4), is seen as being overthrown, and all of his manners and influences seen to be void and worthy of condemnation. This being true, the entire manner of this world must be abandoned, for the one who maintains it has been judged and consigned to perdition. It is axiomatic that if this is true, we must be delivered from this present evil world, otherwise we will be condemned with it. Those who do not quench the Spirit will come to a realization of this, and will flee to Jesus “for refuge to lay hold on the hope set before us” (Heb 6:18).

Divine Choice Is Involved in the Salvation of Men

            We cannot leave this subject without confirming that Divine choice is involved in the salvation of men. Some may prefer to debate concerning the nature, extent, means, and time of the choice – but none can successfully contest its fact. This is a matter of revelation.

➪   NOT EVERYONE WHO IS CALLED IS CHOSEN. “For many are called, but few are chosen” (Matt 22:14).

➪   SPECIAL ACTIVITY IN VIEW OF THE CHOSEN ONES. “And except that the Lord had shortened those days, no flesh should be saved: but for the elect's sake, whom He hath chosen, he hath shortened the days” (Mark 13:20).

➪   DIVINE CHOICE VERSUS HUMAN CHOICE. “Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you” (John 15:16).

➪   CHOSEN OUT OF THE WORLD. “If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you” (John 15:19).

➪   CHOSEN IN THE LORD. “Salute Rufus chosen in the Lord, and his mother and mine” (Rom 16:13).

➪   CHOSEN IN CHRIST. “According as He hath chosen us in Him before the foundation of the world, that we should be holy and without blame before Him in love” (Eph 1:4).

➪   CHOSEN IN ORDER TO SALVATION. “But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth” (2 Thess 2:13).

➪   CHOSEN TO BE A SOLDIER. “No man that warreth entangleth himself with the affairs of this life; that he may please Him who hath chosen him to be a soldier” (2 Tim 2:4).

➪   THOSE RICH IN FAITH ARE CHOSEN. “Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?” (James 2:5).

➪   A CHOSEN GENERATION. “But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvelous light” (1 Pet 2:9).

➪   THOSE WITH CHRIST ARE CHOSEN. “These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful” (Rev 17:14).

The Elect Ones

            There is also the matter of those who have been elected by God. Here I merely want to establish the fact of election without perusing all of its implications. At this point, I am merely showing the soundness of saying someone was ordained to eternal life. Some versions use the word “chosen” or “choice.”

➪   THE ELECT CANNOT ULTIMATELY BE DECEIVED. “For there shall arise false Christs, and false prophets, and shall show great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect” (Matt 24:24).

➪   THE ELECT WILL BE FINALLY GATHERED TOGETHER. “And he shall send his angels with a great sound of a trumpet, and they shall gather together His elect from the four winds, from one end of heaven to the other” (Matt 24:31).

➪   GOD WILL AVENGE HIS ELECT. “And shall not God avenge His own elect, which cry day and night unto him, though he bear long with them?” (Luke 18:7).

➪   NO ONE CAN EFFECTIVELY CHARGE GOD’S ELECT. “Who shall lay any thing to the charge of God's elect? It is God that justifieth” (Rom 8:33).

➪   THERE IS A PURPOSE IN ELECTION. “For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth” (Rom 9:11).

➪   THERE IS A REMNANT ACCORDING TO ELECTION. “Even so then at this present time also there is a remnant according to the election of grace” (Rom 11:5).

➪   THE ELECTION OBTAINS, AND THE REST ARE BLINDED. “What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded” (Rom 11:7).

➪   GOD’S ELECTION MAKES THE JEWS BELOVED FOR THE SAKE OF THEIR FATHERS. “As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers' sakes” (Rom 11:28).

➪   THOSE IN CHRIST ARE “THE ELECT OF GOD.” “Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering” (Col 3:12).

➪   THE ELECTION OF SOME CAN BE KNOWN. “Knowing, brethren beloved, your election of God” (1 Thess 1:4).

➪   ELECTION IS ACCORDING TO GOD’S FOREKNOWLEDGE. “Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied” (1 Pet 1:2).

➪   ONE’S OWN ELECTION CAN BE MADE SURE. “Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall” (2 Pet 1:10).

There Is Such a Thing as Predestination

            Predestination is mentioned in Scripture, and it is our solemn obligation to have a working knowledge of what is meant by that term. All major versions use either the word “predestinated” “predestined,” or “destined.”

➪   GOD HAS PREDESTINATED THE CONFORMITY OF THOSE HE FOREKNEW TO THE IMAGE OF HIS SON. “For whom he did foreknow, He also did predestinate to be conformed to the image of His Son, that he might be the firstborn among many brethren” (Rom 8:29).

➪   GOD CALLS THE ONES HE HAS PREDESTINATED. “Moreover whom He did predestinate, them He also called: and whom he called, them He also justified: and whom He justified, them He also glorified” (Rom 8:30).

➪   GOD HAS PREDESTINATED SOME TO BE ADOPTED. “Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will” (Eph 1:5).

➪   OUR INHERITANCE IS TRACED TO GOD’S PREDESTINATION. “In whom also we have obtained an inheritance, being predestinated according to the purpose of Him who worketh all things after the counsel of His own will” (Eph 1:11).

            I have taken the time to confirm the manner in which individuals are brought to salvation. While their wills are involved, they are the lesser part of the matter. They do make choices, but they are not the primary ones. If Jesus truly is “the Author and Finisher of our faith” (Heb 12:2), then there is a sense in which His activity, in regards to our believing, precedes ours.

            It is to be admitted that everything about these matters has not be revealed. That circumstance must compel us to be content with what has been revealed, and to cease and desist from any efforts to view the Word of God through the interpretations of men. Let the text stand as it is stated: “As many as were ordained to eternal life believed.” If you have the full assurance of faith, rejoice at that revelation. If you do not yet possess that precious gem, then give diligence to make your calling and election sure, as you are enjoined to do (2 Pet 1:10). When you have completed that mission, then come back and revisit this text. Then, and only then, will it make sense to you, and prove to be a sweet elixir of comfort.

BELIEVED

             “ . . . believed.” Other versions read, “became believers,” ^NRSV “had faith,” ^BBE “came to trust,” ^CJB “did believe,” ^YLT “believed (adhered to, trusted in, and relied on Jesus as the Christ and their Savior),” ^AMPLIFIED and “put their faith in the Lord.” ^CEV

            Although this has already been established, the meaning of “believed” needs to be firmly fixed in our minds, for it is a most marvelous accomplishment. Believing is the verb form of faith. Faith is what is possessed, and believing is what it does, or how it is expressed. The verb form (“believe,” “believed,” “believing”) has the following lexical meaning. “to think to be true; to be persuaded of; to credit, place confidence in . . . have confidence” . . . as used in the New Covenant Scripture it means, “the conviction and trust to which a man is impelled by a certain inner and higher prerogative and law of his soul"; thus it stands a. absolutely to trust in Jesus or in God as able to aid either in obtaining or in doing something,” ^THAYER In the words of the Scriptures, believing is “being fully persuaded that, what He had promised, He was able also to perform” (Rom 4:21).

            This kind of believing is done with the heart, not the mind. Therefore it is written, “For with the heart man believeth unto righteousness” (Rom 10:10). This persuasion compels the individual to do whatever is required of him – no matter what it is. For this reason, the Scriptures do not always detail the obedience of those who “believed” (i.e. Acts 9:42; 11:?21; 13:12,48; 14:1; 17:12,34). Some who are unlearned seize upon this language and teach that believing is an end of itself, with nothing more being required. What they do not understand is that having faith, or believing, is to the heart what the spirit is to the body. It is the Divinely ordained actuating principle. This is why “whatsoever is not of faith is sin” (Rom 14:23).

            It is to be understood that when these souls believed, they followed through with any requirements delivered to them – such as surely as those on the day of Pentecost, the people in the city of Samaria, the Ethiopian eunuch, the household of Cornelius, and the household of Lydia.

What Did They Believe

            These people had heard that Jesus was raised from the dead by God, that salvation was being brought through Him, and through Him the forgiveness of sins was preached, and that whoever believed in Him would be justified from all things. That is what they believed, and that is what they acted upon! They were not offered health or wealth, or ease in life. What they heard, they believed.

   THE WORD OF THE LORD WAS PUBLISHED

            “ ⁴⁹ And the word of the Lord was published throughout all the region.”

            What is the impact of believing the Gospel upon its spread throughout that region? We will see that it is significant.

THE WORD OF THE LORD

            “And the word of the Lord . . .”

            This phrase can be viewed in two ways – and both are true. It was the word FROM the Lord, and was the word CONCERNING the Lord.

➪   It was from the Lord, being “sent” to the people, as was proclaimed (Acts 10:36; 13:26). A particular message was sent to a particular people – in this case, the Jews. This being the case, it was beyond all reason to reject or repudiate that word, being a sin of the greatest magnitude. The only obligation placed upon God to send this word was His own nature. He was moved from within Himself to send it. To spurn this gracious act reveals a hardness of heart that is beyond any form of sound reasoning.

➪   It was a word concerning the Lord – what He had done. In summary, it was the word concerning Jesus Christ – “preaching peace by Jesus Christ” (Acts 10:36). This was nothing less than the “record” of His Son – a message of forgiveness and justification (Acts 13:38-39) and salvation (Acts 4:12).

PUBLISHED THROUGHOUT THE REGION

             “ . . . was published throughout all the region.” Other versions read, “spread,” ^NKJV “went,” ^BBE “carried,” ^DARBY “talked of,” ^MRD “continued to spread,” ^NAB “was being spread,” ^NAS “proclaimed,” ^RWB “went far and wide,” ^MONTGOMERY and “scattered and spread.” ^AMPLIFIED

            The word “published” comes from a word that means, “to bear or carry through any place, to carry different ways,” ^THAYER and “tell everywhere.” ^FRIBERG A certain spiritual climate was created when a body of people believed. The region was like a citadel of Satan that had been invaded by Gospel proclaimers and pervaded by light from heaven. In the wake of the spreading word there was a dispersion of darkness and a certain freedom – at least for a season. The entire region was submitted to the proclamation of the word of God. It appears from what takes place later that this caught the children of the wicked one off guard.

            The “publishing” of the Word presumes the involvement of men, laboring together with God. It is to be understood that this evoked various forms of godly creativity, zeal, commitment, and knowledge.

            It ought to be noted that we are living in a time when something other than “the word of the Lord” is being spread about the Christian community. This is a time when philosophy and world wisdom have been elevated. However, the work of the Lord cannot be accomplished without the word of the Lord.

   THE AGGRESSION OF THE JEWS

            “ 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.”

            The hardness of the hearts of “the Jews” is confirmed by their opposition of the rapid and effective spread of “the word of the Lord.” When the wicked one gains the dominance over someone, there is no extent to which they will not go to subdue holy influences. Cain will kill Abel, Ishmael will mock Isaac, and Esau will seek to kill Jacob. The ultimate example of this kind of opposition is the betrayal of Jesus, and the delivering of Him to be crucified.

THE JEWS STIRRED THEM UP

            “But the Jews stirred up the devout and honorable women, and the chief men of the city . . .”

The Jews

            Other versions read, “the unbelieving Jews,” ^CJB and “the Jewish leaders.” ^LIVING

            These were obviously not the “many” Jews who “followed Paul and Barnabas,” and were “persuaded . . . to continue in the grace of God.” There is a sense in which those noble Jewish souls, by continuing the grace of God, distanced themselves from the rest of the Jewish people. They were being drawn into a spiritual environment were Jewish identity is absolved (Gal 3:28).

            Those, however, who chose to rest in the fleshly Jewish identity had no recourse but to vigorously oppose the men who had interrupted their stilted and conventional religion.

Stirred Up

            Other versions read, “aroused,” ^NASB “incited,” ^NIV “urged,” ^ASV “working up the feelings,” ^BBE “excited,” ^DARBY “worked on,” ^NJB “moved,” ^PNT and “influenced.” ^WEYMOUTH

            At once, these opponents of the Gospel set out to create a troubled environment. No doubt they sought to convince the people that the community was at a great disadvantage by the presence and teaching of Paul and Barnabas. In the political environment in which they found themselves, agitation and social unrest were dangerous. Quite unlike some of the governments of our day, social unrest would not be tolerated. Thus they convinced influential people that this is what was happening.

            The words “stirred up” are translated from a single Greek word meaning, “to incite, stir up,” ^THAYER “to arouse in a negative sense,” ^FRIBERG “to stir up hostility against,” ^LOUW-NIDA and “to urge.” ^{LIDDELL-SCOTT} The picture is that of appealing to the emotions by associating Paul and Barnabas with threatening and despised things.

The devout and Honorable WomenOther versions read, “devout and prominent women,” “devout women of prominence,” ^NASB “God-fearing women of high standing,” ^NIV “women of honorable estate,” ^ASV “God-fearing women of high position,” ^BBE “women God-fearers of high social standing,” ^CJB “women of the upper classes who were worshipers,” ^DARBY “the opulent women who with them feared God,” ^MRD “the influential religious women,” ^NLT “some of the important religious women,” ^IE “gentlewomen women of rank who worshiped with them,” ^ISV and “religious and respectable women.” ^PHILLIPS

            These were women of social prominence, who were also proselytes. They may very well have been among the “religious proselytes” who had followed Paul and Barnabas (13:43). These women, apparently not yet stable in the faith, were stirred up the unbelieving Jews. In Athens the Gospel attracted some “chief women” (Acts 17:4). In Berea, some who believed were “honorable women which were Greeks” (Acts 17:12).

And Chief Men of the City

            Other versions read, “leading men of the city,” ^NASB “first people of the city,” ^DARBY “the officials of the city,” ^GWN “prominent men of the city,” ^NET and “outstanding men of the town.” ^AMPLIFIED

            These men were some kind of officials in the city of Antioch – key people in the social and political fabric of the city. The unbelieving Jews targeted them also, apparently having some kind of significant acquaintance with them.

Viewed As Troublemakers

            The charges leveled against Paul and Barnabas were no doubt similar to those that were often brought against believers. The charge of causing trouble was often raised against Gospel proclaimers.

➪   The Jews raised this charge against Jesus: “He stirreth up the people, teaching throughout all Jewry, beginning from Galilee to this place” (Luke 23:5).

➪   False witnesses spoke against Stephen saying, “For we have heard him say, that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered us” (Acts 6:14).

➪   At Philippi the charge was raised against Paul and Silas, “These men, being Jews, do exceedingly trouble our city” (Acts 16:20).

➪   In Thessalonica the Jews cried out against Paul and Silas, “These that have turned the world upside down are come hither also” (Acts 17:6).

➪   In Jerusalem the Jews said of Paul, “This is the man, that teacheth all men every where against the people, and the law, and this place: and further brought Greeks also into the temple, and hath polluted this holy place” (Acts 21:28).

            This tactic is employed to this very day – one which misrepresents faithful ministers as causing disruption, particularly within the religious community. Such teachers are represented as unconventional, and departing from traditional Christianity.

A PERSECUTION WAS RAISED AND PAUL AND BARNABAS WERE EXPELLED

            “ . . . and raised persecution against Paul and Barnabas, and expelled them out of their coasts.”

            Just as in Jerusalem, the agitation of the Jews caused a persecution – but this time it was leveled at only two people – “against Paul and Barnabas.” The details of this persecution are not given, but the results of it are.

            The agitated people “expelled them out of their coasts.” Other versions read, “expelled them from their region,” ^NKJV “drive them out of their district,” ^NASB “cast them out of their borders,” ^ASV “driving them out of those parts,” ^BBE “threw them out of their territory,” ^GWN “ran them out of town,” ^NLT and “put them out from their borders.” ^YLT

            The expulsion of Paul and Barnabas was not merely from the immediate environs, but from the region itself. What they were preaching was so offensive to these Jews that they did not want any of it within the area. Their action was similar to the request the Gadarene’s made of Jesus: “they besought Him that He would depart out of their coasts” (Matt 8:34).

            I suppose you could build a case for the rejection of Paul and Barnabas – at least from a fleshly point of view. The leading Jews were against them. The prominent women of the city were stirred up against them. Also, the chief men of the city were moved against them. Under such conditions, those who seek popularity among the people would probably have to reevaluate their message. Perhaps, they might reason, they had been too negative, or too insistent, or too intolerant of the opinions of others. Flesh can always find a reason.

            However, it was opponents of Paul and Barnabas who were wrong. These two were men who had been called into the work by the Holy Spirit of God. Paul himself had been separated to preach the Gospel. The word they had delivered had been sent by the Lord Himself. When the people rejected that word, they excluded themselves from eternal life. I hardly see how any circumstance could be more serious than that!

   THEY SHOOK THE DUST OF THE FEET AGAINST THEM

            “ ⁵¹ But they shook off the dust of their feet against them, and came unto Iconium.” Other versions read, “But they shook off the dust of their feet in protest against them,” ^NASB “shaking off the dust of that place from their feet,” ^BBE “In protest against these people, Paul and Barnabas shook the dust off their feet,” ^GWN “they shook the dust from their feet as a sign of rejection,” ^NLT and “they shook off the dust of their feet against the town.” ^LIVING

            In a politically and religiously correct society, this kind of action is not acceptable. It is viewed as uncultured, burning your bridges behind you, and being impatient with the people. But after all of the objections to such an action have been registered, the voice of the Head of the church is heard above all such objections. When Jesus sent out the twelve He said, “And whosoever shall not receive you, nor hear you, when ye depart thence, shake off the dust under your feet for a testimony against them. Verily I say unto you, It shall be more tolerable for Sodom and Gomorrah in the day of judgment, than for that city” (Mark 6:11). When He later sent out the seventy He told them, “But into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same, and say, Even the very dust of your city, which cleaveth on us, we do wipe off against you: notwithstanding be ye sure of this, that the kingdom of God is come nigh unto you. But I say unto you, that it shall be more tolerable in that day for Sodom, than for that city” (Luke 10:11-12). Is there really any question about how the Lord of glory feels about the rejection of the word He sends out and the messengers who carry it?

            Some time later, when the Jews in Corinth opposed and blasphemed against Paul, “he shook his raiment, and said unto them, Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles” (Acts 18:6).

            Let there be no mistake about this. Men may require preachers and teachers to either subdue their message, or be tolerant of the opposition of it. But this does not reflect the mind of the Lord.

THEY SHOOK OFF THE DUST

            What is the significance of shaking the dust of the area off of one’s feet? This is an action that proclaims the defilement of the region, and an unwillingness to be associated with it any further. In doing this, Paul and Barnabas were affirming that the unbelieving Jews were worse than the Gentiles who did not know God. Even the soil of the region had been defiled by their unbelief, just as surely as the idolatry of both the Jews and the Gentiles of old had defiled God’s land (Lev 18:24-28).

            The rejection of God’s word, and the raising of opposition against those who declare it remains a sin of staggering proportions. The tolerance level of such individuals is zero.

THEY CAME TO ICONIUM

            Having been expelled from one region, and shaking the dust off of their feet as they left, Paul and Barnabas did not cease to preach. Nor, indeed, were they overcome with discouragement because they had not been received.

            Although they were no doubt greatly pleased because of the hearty acceptance of their message by the Gentiles, and some of the Jews, they had not been preaching to please men, nor were they promoting their own popularity. Therefore, as they said they would do, they determined to take the message to those who would hear it. Therefore, they moved on to an adjacent location, Iconium, approximately seventy miles away.

            This approach to preaching – going to those who will receive the message – transforms an individual’s thoughts about declaring the word of the Lord. First, this is how Jesus taught His disciples to preach. “And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet” (Matt 10:14). Later, when Paul would return to Jerusalem, Jesus would tell him to leave the city, because the people would not hear him: “And it came to pass, that, when I was come again to Jerusalem, even while I prayed in the temple, I was in a trance; and saw Him saying unto me, Make haste, and get thee quickly out of Jerusalem: for they will not receive thy testimony concerning Me” (Acts 22:18).

            On one occasion, as Jesus was en route to Jerusalem, he sent messengers into a village of the Samaritans, “to make ready for Him.” When “they did not receive Him,” “they went to another village” (Lk 9:53-56). This is how Jesus consistently conducted His work.

            An approach to preaching the Gospel that has a person first establishing personal friendships, and then preaching within the context of personal acceptance, it, to say the least, open to question. In Scripture, the reason for either the acceptance or rejection of the messenger is the message that is brought, not personal acquaintance. A ministry that is founded upon the popularity of the individual will not be blessed by God, and any purported success that is claimed is to be ignored.

   THE DISCIPLES WERE FILLED WITH JOY AND THE HOLY SPIRIT

            “ ⁵² And the disciples were filled with joy, and with the Holy Ghost.” Other versions read, “continually filled with joy and with the Holy Spirit,” ^NASB “the disciples in Antioch continued to be full of joy and the Holy Spirit,” ^GWN “but the converts were filled with joy and the Holy Spirit,” ^NJB “the believers were filled with joy and with the Holy Spirit,” ^NLT “their converts were filled with joy and with the Holy Spirit,” ^LIVING “The followers were happy and full of the Holy Spirit,” ^IE “as for the disciples, they were more and more filled with joy and with the Holy Spirit,” ^WEYMOUTH and “the disciples were continually filled [throughout their souls] with joy and the Holy Spirit.” ^AMPLIFIED

            “The disciples” refers to those in Antioch who had joyfully received the message delivered by Paul and Barnabas. Now, although the messengers that delivered the word were forced out of the region, these believers continued to be filled with joy and with the Holy Spirit. They had not been inordinately attached to the proclaimers, but had embraced the One who was preached. Although I do not doubt they were sad at the expulsion of Paul and Barnabas, they were able to continue in the faith because they had been built upon the rock. These believers were able to withstand the loss of their teachers because they had received the real thing.

            Paul and Barnabas took heed how they built upon the foundation, carefully placing upon it “gold, silver, and precious stones” – people whose hearts had been touched by the Gospel, and had heartily embraced the Christ who was preached (1 Cor 3:10-12).

            I know of no small number of professed Christian works that have not been able to stand after the ones who founded them were forced to leave. Let it be clear, that when it comes to the work of the Lord, the aim is to bring the people into close fellowship with the Lord. When, by the grace of God, this is accomplished, the people will be able to withstand occasions like that of our text.

            You see that the joy of the Lord and the work of the Holy Spirit cannot be stifled in an environment of faith. When people are actually following the Lord – “disciples” – they will be sustained from heaven, even if outward circumstances are something less than ideal. This is a most blessed circumstance!

   CONCLUSION

            In the book of Acts, we are being exposed to the manner of the Kingdom. Primarily, we are seeing the

 advancement of the Word of God and the consistency of the followers of Jesus under all kinds of circumstances. When the disciples found favor with all of the people (Acts 2:47), they grew and advanced in the Lord, capitalizing on the situation. There is a generation of people who are thrown off course by the acceptance of the people. Even when fierce persecution broke out, and the disciples were scattered abroad, it did not dampen the proclamation of the Gospel, for they went everywhere preaching the word (Acts 8:4). Now, when godly teachers were forced out of region, the disciples continued to be filled with joy and with the Holy Spirit. Their spiritual lives were not interrupted because they were founded upon the rock. When the winds of adversity and the storms of trial came upon them, they did not fall. This is a view of real spiritual life. We are not obliged to accept any other view of the work of the Lord.