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Act_13:42-52
Act_13:44-45. And the next sabbath.—On this day the crisis came. In the first place, the extraordinary readiness with which the pagan inhabitants of the city received religious impressions, was distinctly manifested, as well as the depth of the impressions which Paul had made on them, partly by the above discourse, and partly by the instructions which he, conjointly with Barnabas, continued to furnish in private. On this occasion almost the entire population of the city assembled, partly, in the interior of the synagogue and, partly, before it, in order to listen to the preaching of the Gospel.—But, in the second place, when the Jews saw these masses of hearers, the envy and jealousy which had already been enkindled in them, increased in intensity. They envied Paul on account of the extraordinary eagerness with which he was sought, and, possibly, their Israelitic national feeling was deeply wounded, when the thought spontaneously presented itself that the pagans would be authorized to share as fully as Israel in the great salvation that was offered. They were irritated by such considerations, and began to interrupt and contradict the apostle. (There is here a Hebraistic repetition: ἀíôÝëåãïí — áíôéëÝãïíôåò êáὶ âë . [De Wette and Meyer (with whom Winer, Gram. N. T. § 45. 8 appears to agree,) deny that this is a Hebraism, and regard ἀíôéëÝã . as intended to give an additional emphasis to âëáæö . See note 6 above, appended to the text.—Tr.]). The opposition of the Jews assumed more and more a violent and passionate character, so that they were ultimately impelled to utter blasphemies (the objects of which were, probably, Jesus himself, his messengers, and those who believed in him.) [ ÂëáæöçìÝù , 1. to speak evil of, to rail at; 2. Spec. of God and his Spirit, or of divine things, to blaspheme, Rob. Lex.—Tr.]
Act_13:46-47. Then Paul and Barnabas waxed bold [spake boldly].—They did not permit their own passions to become inflamed, neither did they revile their assailants; but they very plainly told the latter that they would thenceforth turn away from them, and offer the saving word of God to the Gentiles. It had, unquestionably, been necessary ( ἀíáãêáῖïí )—they said—that the word of God should be proclaimed to them (the Jews), first of all. The necessity proceeded from the command of Christ (Act_1:8; Act_3:26; Rom_1:16), and from the whole plan of the divine economy. But these fanatical Jews had now rejected the Gospel, as the apostle emphatically declares, and had thus virtually pronounced the sentence themselves, that they were not worthy of receiving that everlasting life which had been offered to them in Jesus Christ. In view of this fact, Paul and Barnabas do not attempt to refute the objections and blasphemies of the Jews, nor do they cast their pearls before swine [Mat_7:6], but simply pronounce the words: ‘Lo, we now turn to the Gentiles.’ They do not act in a capricious spirit, when they adopt this course, but strictly obey the will of God ( ἐíôÝôáëôáé ). The passage from which Paul quotes, Isa_49:6 [comp. Isa_42:6], sets forth that the Messiah was appointed not only to render services to Israel, but also to be the light and salvation of the whole heathen world. These messengers and organs of Christ apply the words to themselves, and thus justify by the Scriptures the purpose which they avow, of henceforth devoting their labors exclusively to the Gentiles. They both departed from the synagogue, doubtless, immediately after having made this declaration. [“They view the Messianic fulfilment which was to follow this declaration of God (referring to his “servant,” Act_13:1), as being virtually an ἐíôïëὴ for exercising the apostolic office, since it was through this office that the Messiah who is addressed ( óå ), would become the “light to the Gentiles, etc.”, which he was appointed to be.” (Meyer).—Tr.]
Act_13:48-49. And when the Gentiles heard this, they received the Gospel with still greater joy and reverence; as many of them became believers, as were appointed by God unto the possession of salvation ( ôåôáãìÝíïé ; Chrysostom: ἀöùñéóìÝíïé ôῷ èåῷ ). Luke does not here mean to say that the entire mass of the pagan inhabitants who presented themselves, (Act_13:44 ff.), had now been converted, but only a part of them, and, indeed, that part which had been chosen and ordered by God for that purpose; see Doctrinal etc. No. 3, below.—The brief remark in Act_13:49, shows that this Pisidian Antioch became the central point of a system of evangelization, the influence of which was widely extended in the surrounding region.
Act_13:50-52. But the Jews stirred up.—There were certain females in Antioch who were originally Gentiles, but who had become proselytes of the Jews. They occupied a high position in society [“ åὐó÷Þìïíáò refers to their rank, (Act_17:12; Mar_15:43) as the wives of the first men of the city.” (Hack.).—Tr.], but had not been influenced by the Gospel, and were hence the more easily excited and induced to sustain the Judaism which they had embraced. Through their influence and that of the “chief men of the city,” the Jews succeeded in raising a persecution against Paul and Barnabas. This äéùãìüò however, probably consisted not so much in any personal injuries inflicted on the two men, as, rather, simply in their banishment by the civil authorities from the city and its territory, as ἐîÝâáëïí implies. [“This seems to have been no legal expulsion; for we find them revisiting Antioch on their return, Act_14:21, but only a compulsory retirement for peace, and their own safety’s sake.” (Alf.).—Tr.]. But they shook off the dust of their feet against them, in accordance with the command of Jesus (Mat_10:14), not as an expression of contempt (Meyer), but as a declaration that they henceforth renounced all intercourse with such persons, and desired to escape the consequences which the conduct of the latter would deservedly bring upon them. They then proceeded to Iconium, a populous city at the foot of Taurus, [about ninety miles from Antioch], in a south-easterly direction; it belonged, at successive periods, to Pisidia, to Lyconia, and to Phrygia [but was, at the time of the visit of Paul, the chief city of Lycaonia (Meyer, who gives the authorities).—Tr.]. It still bears the name of Konia [Konieh.]. The disciples, that is, the Christians at Antioch, were not, however, depressed and discouraged by the departure of their teachers, but were, on the contrary, filled with joy and the Holy Ghost. [Their joy arose from a consciousness of the happiness which had become their portion as Christians. (Meyer).—Tr.]
2. The indwelling divine power of the Gospel manifests itself not only by leading to the conversion of those who believe, and by filling them with holy joy and happiness (Act_13:48; Act_13:52), but also by not permitting those who reject it to remain as they are, since it incites them to exhibit an unholy zeal and violent passions, as well as to utter blasphemous words, Act_13:45. To some, the Gospel is a savour of life; to others, a savour of death, 2Co_2:15-16.
3. Act_13:48, ἐðßóôåõóáí , ὅóïé ἠóáí ôåôáãìÝíïé åἱò æùὴí ἀéþíéïí . What do these words, when closely surveyed, imply? [See Exeg. etc. on Act_13:48-49, above.—Tr.]. They mean, according to Calvin, that those became believers, whom God had, by virtue of his unconditional decree, ordained unto salvation,—whom he had determined to convert, and not to harden. [“Ordinatio ista nonnisi ad æternum Dei consilium potest referri,” see his Com. ad loc., and Instit. III. 24. 2 and 13, ôåôáã . “ordinati.”— Ôåôáã . is “ordained, ordered or appointed—not disposed, arrayed, etc.” (Alex.).—“appointed” (Hack.).—Tr.]. But the free self-determination of the human will is as little denied as it is asserted, in this passage; a decretum absolutum is by no means involved in ôåôáãìÝíïé . But, on the other hand, the assertion rests on equally unsubstantial grounds, that ῆ ̓ óáí ôåôáãìÝíïé must be taken in a middle sense: quotquot se ordinaverant ad vitam æternam (Grotius) [which does not essentially differ from the explanation in Hofm. Schriftbew. I. p. 238, ed. 2. (Meyer, note)]. This assertion is philologically inaccurate, or assumes, as the definition of the word: apti facti (oratione Pauli) ad vitam æternam adipiscendam (Bretschneider), or explains it in an analogous manner: qui juxta ordinem a Deo institutum dispositi erant (Bengel), so that ôÜóóåéí is taken as a designation of the order of salvation. [“Ordo salutis, or œconomia salutis is the title of that part of Dogmatic (Systematic) Divinity, in which the topics referring to the subjective realization of salvation, are discussed, usually: Calling (vocation), illumination, regeneration and conversion, repentance, sanctification, mystical union, and, often, also, justification and faith, as well as, finally, glorification.” (Herzog: Real-Encyk. V. 684.—Bengel says ad loc, “Homo ordinare se (si modo sic loqui fas est) ad vitam æternam non potest, nisi credendo;—ergo ordinatio divina. Non tamen de æterna prædestinatione agit Lucas … eam ordinationem describit Lucas, quæ ipso auditus tempore facta est .… Ipsum verbum ôÜôôù , ordino, nusquam dicitur de æterna prædestinatiòne, etc.”— Ôåôáã . has often been taken in its military sense, and been thus explained: qui de agmine et classe erant sperantium vel contendentium ad vitam æternam; Meyer here observes: “the context affords no grounds for adopting the sensus militaris.” For this frequent sense of the word, see Passow (Herod. 9. 69, etc. Xen. Mem. 3. 1. 8 and 11) and 2Ma_15:20.—Dr. Wordsworth, (quoted by Hackett, ad loc.) explains the word thus: “Those who had set or marshalled themselves to go forward in the way to eternal life, professed their faith boldly in the face of every danger.”—Tr.]. The words bear no other sense than that all those, and those alone, were really converted, who were ordered, appointed, by God to eternal life. It is not the result of accident, nor of the unconditional caprice or whim of men, when any one, or, any particular individual, attains to saving faith; this result depends, on the contrary, on the providence of God, which orders all things even before the decisive moment arrives. For, in matters pertaining to salvation and eternal life, not even the most inconsiderable circumstance can occur, without being ordered, guided and arranged by the will and power of God. This is a truth which humbles as well as strengthens and comforts us. And, on the other hand, nothing occurs in matters pertaining to salvation, unless man exercises the power of self-determination, and resolves, with freedom of the will. This truth is, indeed, recognized in the context, Act_13:46, in the case of unbelievers; and, in a thousand other cases, the Scriptures bear witness to the freedom and independent action of man. This is not here, Act_13:48, expressly stated, only because it is Luke’s chief purpose at present to teach us to regard the work of conversion as dependent on the divine direction of the course of events. [“If the reason why these men believed were only this,—that they were men ordained to eternal life, the reason why the rest believed not, can be this only,—that they were not by God ordained to eternal life; and if so, what necessity would there be, “that the word should be first preached to them”? as we read,
Act_13:46, etc.—The apostle gives this reason why he turned from the Jews to the Gentiles,—because ‘the Jews had thrust away the word, etc,’ Act_13:46, whereas, according to this supposition, that could be no sufficient reason of his going from them to the Gentiles. For it was only they among the Jews whom God had not ordained to eternal life, who thus refused, &c. … As many as were disposed for eternal life, believed; for the word ôåôáãìÝíïò , which we here render ‘ordained,’ is used in this very book (Act_20:13) to signify a man, not outwardly ordained, but inwardly disposed, or one determined, not by God, but by his own inclinations, to do such a thing; as when it is said, St. Paul “went on foot from Assos, ïὕôù ãὰñ ἦí äéáôåôáãìÝíïò , for so he was disposed;” the son of Sirach says ( Óïö . Óåé . or Sir_10:1) that the conduct or government of a wise man is ôåôáãìÝíïò ( ἡãåìïíßá óõíåôïῦôåôáãìÝíç ἔóôáé ), not, ordained by God, but ‘well ordered or disposed by himself,’ etc.” (Whitby, Disc. on Elect. etc. ch. III. § 6.).—Tr.]
4. The joy with which the Antiochian Christians were filled, even after Paul and Barnabas had been constrained to depart from them, is a bright evidence of the gracious operations of the Holy Spirit. Nothing but the communion of that Spirit could have fully compensated them for the loss which they sustained, when their intercourse with the two missionaries and teachers entirely ceased. They were converted, not to these men, but to the Lord, and He continued to dwell with them, even as he dwells with all His people, unto the end of the world. Indeed, even sufferings and persecution cannot diminish this holy joy, for they are among the signs of the Crucified One, and were foretold by Him to his disciples, before they came to pass [Joh_16:2-4].
Act_13:43. Followed Paul and Barnabas.—They followed, as sheep follow the shepherd [Joh_10:4], for they had received many spiritual blessings through them. (Starke).—Persuaded [exhorted] them to continue in the grace of God.—Beginners most of all need such exhortations, for they are still tender grafts, and may be easily broken off from Christ amid the storms of temptation, (ib.).—‘Continue in the grace of God!’ This is a text well suited to all awakened persons. (Williger).
Act_13:44. And on the next sabbath day etc.—Blessed is the sabbath which is thus devoted to the word of God, and not to worldly joy; blessed is the city, the people of which thus proceed to the house of God, and not to places of amusement; blessed is the pastor, who can thus address a congregation that is earnestly seeking salvation, and not see empty benches before him.—And yet, how many Christian cities there are, which have reason to be ashamed of their Sundays, in view of this observance of the sabbath in pagan Antioch!
Act_13:46. But when the Jews saw the multitudes, they were filled with envy.—The envy of the arrogant Jews, who pride themselves on the privileges which divine grace had bestowed on them, and who had already, on former occasions, taken offence when Jesus held intercourse with publicans and sinners, does not now allow them to survey, without displeasure, either the attention which the people give to the apostles, or the privilege which is granted to the pagans, of entering the kingdom of God. That envy will not consent that favor should be shown to the prodigal son, if their religious ceremonies, and their observance of the law should thereby become less prominent. All opposition to the word of truth flows from this impure source—an envious pride, which refuses to bow in submission before the mysteries of the Gospel. (Leonh. and Sp.).—Contradicting and blaspheming.—They might exercise the right of contradiction with a certain degree of plausibility, but when their opposition assumed the form of blasphemy, it was plain that their tongue was really ‘set on fire of hell.’ [Jam_3:6]. (Rieger).
Act_13:46. Then Paul and Barnabas waxed bold.—How often we are lacking in such bold speech! (Williger).—It was necessary that the word of God should first have been spoken to you—not on account of your worthiness, but for the sake of the promises of God, who cannot deny himself, and who abideth faithful [2Ti_2:13], even when we are unfaithful. (Leonh. and Sp.).—But seeing ye put it from you, etc.—It is very profitable when we can convince men who despise divine grace, that they do wrong and are unmerciful, not to God, not to Jesus, not to their teachers, but to themselves; (Ap. Past.).—Despisers of the divine word judge themselves unworthy of everlasting life, not that they actually entertain this opinion, but their conduct implies it. (Starke).—Lo, we turn to the Gentiles!—Buy, while ye are in the market; gather in, while the sky is clear; accept the grace and word of God, while they may be found. For, be it known unto you, that the grace and word of God are like a sudden shower, which does not return, when it has once fallen. It fell on the Jews, but it is now over, and they retain nothing. Paul brought it to Greece, but it is over, and now they have the Turks. It fell on Rome and the Latin lands, but it is over, and now they have the Pope. And ye Germans have no reason to think that ye will perpetually have the Gospel. Therefore, let him that can, seize it, and hold it fast—the idle hand will soon be an empty hand. (Luther).
Act_13:48. And when the Gentiles heard this, they were glad.—God be praised! The grace revealed in the Gospel, has, then, been proclaimed to all. And we will imitate these Gentiles; we will rejoice, yea, heartily rejoice, to the praise of God, and to our own eternal honor. (Würt. Summarien, 1786).—And as many as were ordained to eternal life, believed.—While the Israelites (like the elder son, Luk_15:26), in their self-righteous envy, exclude themselves from the festival so graciously prepared by the Father, the heathen world rejoices in the revelation of that divine, pitying love, which had given very precious promises respecting Gentiles, and now grants them the adoption of children, with all its rights and wealth. The gloom of night is falling upon Israel, while the Gentiles are cheered by the morning star which is rising over them. When the peaceful dove of the Gospel is driven away from one spot, she speedily finds another home, where she may provide for her young. Not all, however, become believers, but as many only as were appointed to eternal life, and who therefore suffered themselves to be arranged in the divine order of salvation, i.e., of faith and repentance. The grace of God which elects and calls, is, indeed, the sole ground of conversion and salvation in every instance; but it is precisely the text before us, that shows, in the case of the Israelites, who robbed themselves of salvation by their own iniquity, that the damnation of men does not rest, like the appointment to salvation, on an absolute decree of God. (Leonh. and Sp.).—[The thought expressed in the last sentence, accords with the principles set forth in the Formula Concordiæ, according to which there is an “election (predestination) of grace” (Rom_11:5), but not one of “wrath,” that is, a reprobation. E. g. “Prædestinatio vero seu æterna Dei electio tantum ad bonos et dilectos filios Dei pertinet, et hæc est causa ipsorum salutis, etc.” Art. 11. p. 618, ed. Rech.—Tr.]
Act_13:49. And the word of the Lord was published.—The word of the Lord carries a passport with it, which gives it access to every part of the world, and no human impediments can retard its progress. (Ap. Past.).
Act_13:50. But the Jews stirred up the devout and honourable women.—“These were sanctimonious women, who prided themselves on their devotions, and imagined that they were pious already, before the two strangers arrived. And thus, that which is honorable and devout, is employed as a bar against Christianity. Such persons can very easily be stirred up, and then they exclaim: ‘Can you expect to find better people than we are? We had long ago been respectable and pious.’ ” (Gossner).—“Scoffers have often blasphemed, and said that our holy religion had been extended principally by the aid of women. A fact of an opposite character is here presented.” (Ap. Past.).—Per mulieres multa saepe impedimenta vel adjumenta adferuntur regno Dei. (Bengel).
Act_13:51. But they shook off the dust of their feet.—The people of the world need convincing evidence that the truth is communicated to them, not for the sake of private advantage, but solely for the purpose of enabling them to obtain salvation. If they will not accept of heaven, let them retain the earth and its dust. (Starke).
Act_13:52. And the disciples were filled with joy, and with the Holy Ghost.—If these words were applied to awakened persons, would all of the latter successfully endure the test? There are many awakened little flocks, which are dispersed, as soon as the agents by whom they were awakened, are taken from them. Or, if such be not actually the result, they nevertheless grow lukewarm. Believers say: ‘The religious state of the flock is not now what it once was;’ unbelievers say: ‘The tumult has ceased.’ (Williger).
ON THE WHOLE SECTION.
Act_13:42-52. How shall we obtain eternal life? I. By regarding it as the sovereign good, and earnestly seeking it; II. By judging ourselves, (as indeed we are by nature), to be unworthy of such a gift; III. By believing that the grace of God will, nevertheless, bestow it; IV. By submitting willingly to the gracious plans which the Lord has chosen. (Langbein).
The calling of the Gentiles, (id.).
The pilgrimage of the Gospel: I. Illustrated (a) in the text; (b) in the history of the kingdom of God in general; II. The solemn lessons which it teaches. (Leonh. and Sp.).
The various sentiments with which men listen to the preaching of the Gospel: I. Open hostility; II. Calm indifference; III. Willingness to believe and obey. (id.).
Wrath and grace, ruling in the kingdom of God: I. Man’s choice excludes from it, Act_13:46; II. God’s choice introduces into it, Act_13:48. (C. Beck, Hom. Rep.).
The word of God, the means by which the thoughts of many hearts are revealed [Luk_2:35]: I. Of Gentiles, that is, of such as had hitherto been unacquainted with it, Act_13:48-49; (a) they rejoice on hearing the message; (b) they glorify the grace of God; (c) they receive the word in faith; (d) they experience the blessedness of believers. II. Of Jews, that is, of the self-righteous, who are not willing to be saved by grace, Act_13:50; (a) they are filled with anger on hearing the Gospel message; (b) they prejudice others against it; (c) they persecute the messengers of salvation. III. Of believers, who have personally experienced the power of the word; (a) their faith is not shaken by afflictions, Act_13:51; (b) they are filled with holy joy, Act_13:52; (c) they grow in grace, through the Holy Ghost, Act_13:52. (Lisco).
The first shall be last, and the last shall be first [Mat_19:30]: I. The first, as the last, (a) Who are the first? Those who had at the earliest period experienced the love of God, and been most richly endowed with its gifts. (b) Why are they afterwards the last? Because they did not faithfully apply the divine love that had been bestowed, and earnestly seek salvation, but indulged in pride on account of their gifts. (c) How do they become the last? Either by receiving a lower position in the kingdom of God, corresponding to the limited measure of their fidelity (Mat_20:10), or by being entirely excluded from the blessings of the kingdom of God, as a recompense for their absolute unfaithfulness, Act_13:46-47. II. The last as the first. (a) Who are the last? Those who had been called at a later period, and were endowed with less precious gifts, (b) Why are they afterwards the first? Because their knowledge of their wants urges them to seek salvation, Act_13:44; Act_13:48. (c) How do they become the first? By faithfully endeavoring, after they have themselves been admitted into the kingdom of God, to extend its blessings to others, Act_13:49; Act_13:52. (Lisco).
The enemies of the Gospel, injure themselves alone: I. They betray the secrets of their evil hearts, Act_13:45; II. They judge—and make—themselves unworthy of everlasting life, Act_13:46; III. They dishonor themselves by the vile weapons with which they contend, Act_13:50; IV. They cannot check the triumphant progress of divine truth, Act_13:48-49; Act_13:51-52.
The envy which the success of the Gospel awakens: it bears witness, I. Against the envious—exposing their secret arrogance, their bad conscience, the wretchedness of their internal life; II. In favor of the cause to which they are unfriendly—that cause must be well sustained, the excellence of which cannot be actually disproved—which is a goad that cannot be successfully resisted—and which confers blessings that no scoffs can prove to be unsubstantial.
The solemnity of the words pronounced by faithful witnesses of the truth: ‘We turn away:’ I. They are prompted, not by timidity or the fear of man, but by a firm determination to obey the divine will. II. They express, not pride and contempt, but sorrow and compassion for those who reject the salvation of God. III. They are dictated, not by indolence, but by a zeal which seeks a new field of labor.
When is it time for a servant of Christ to shake off the dust of his feet? (Act_13:51): I. When he has not only knocked at the door with friendly purposes, but also waited with patience and fortitude; II. When he has been directed, not only by men, but also by the Lord, to proceed further; III. When he not only finds the door closed to him here, but also sees another great and effectual door [1Co_16:9] opened to him.
Israel’s temporal rejection: I. Richly merited by pride, ingratitude, and wickedness; II. Righteously determined by the holiness and truth of the Lord; III. Converted into a blessing for the whole world, to which the Gospel is now sent [Rom. Acts 11.]; IV. Designed to be a warning to Christendom, as well as an urgent appeal to believers, to go and search out, with tender love, the lost sheep of the house of Israel [Mat_10:6].
[Act_13:47. Christ, revealed as the light of the Gentiles: I. The sense of the prophecy; II. The manner of its fulfilment; III. The present duties of the Christian church, with respect to it.—Tr.]
Footnotes:
Act_13:42. a. Instead of áὐôῶí , the text. rec. [following G.], reads: ἐê ôἠò óõíáãùãῆò ôῶí ʼ Éïõäáßùí ; these words were probably inserted in order that the church lesson, which began at this place, might be more clearly understood [and a subject be supplied to ðáñåêÜëïõí , (Alf.)—Tr.]; the single word áὐôῶí , however, is sufficiently attested by MSS. [A. B. C. D. E.] and versions [Vulg. etc.], and also by [Cod. Sin. and] the text of Chrysostom. [Lach., Tisch., and Alf. read simply áὐôῶí , and the last translates thus: “As they (the congregation) were going out, they (the same) besought, etc.”—Tr.]
Act_13:42. b. The reading ôὰ ἔèíç , after ðáñåêÜëïõí [of text. rec. from G.], is undoubtedly spurious, [omitted in A. B. C. D. E. Cod. Sin.], and, besides, in point of fact, involves an error [the Jews having united with the others in making the request, according to Exeg. note on Act_13:42-43. Lach. Tisch. and Alf. omit ôὰ ἔèíç , and Meyer concurs.—Tr.]
Act_13:42. c. [In place of: the next sabbath (Cranmer, Geneva), the margin of the Engl. vers. offers: “in the week between, or, in the sabbath between.” See Exeg. note, below.—Tr.]
Act_13:43. [The text. rec. reads ἐðéìÝíåéí , in accordance with G.; in place of it recent editors introduce ðñüòìåíåéí , which is found in A. B. C. D. E. Cod. Sin.—Tr.]
Act_13:44. ἐñ÷ïìÝíῳ [of text rec. from B (e sil). C (original). D. E (corrected). G. and Cod. Sin.], instead of ἐ÷ïìÝíῳ , is a correction, and is spurious, [“the sense of ἐ÷ïì . not being perceived”, says Alf., who, with Lach. and Tisch., reads, in accordance with A. C (corrected). E (orig.)., ἐ÷ïì ., as in Luk_13:33; Act_20:15; Act_21:26.—Tr.]
Act_13:45. ἀíôéëÝãïíôåò êáὶ [in text. rec.] has been cancelled by Lachmann, in accordance with A. B. C. G. [Cod. Sin. Syr. Vulg.]; it is, nevertheless, genuine [found in D., most of the cursive mss., fathers, etc.], as it was dropped only because it seemed to be tautological. [Defended by de Wette as emphatic (“not only contradicting, but also blaspheming,” as ἐîçñåýí . and ἐñåõí . in 1Pe_1:10-11), and inserted by Alf.—E. reads, in place of it, ἐíáíôéïýìåíïé ; Mey. and Alf. regard both this word, and the omission of ἀíôéë ., as unsuccessful attempts to improve the style.—Tr.]
Act_13:50. a. [ êáὶ after ãõíáῖêáò , of text. rec. is dropped in Stier’s N. T., as well as by Lach. Tisch. and Alf., in accordance with A. B. C. D. Syr. (“the eminent devout women”); but it is found in E. G. Vulg. Chryst.; it was originally written in Cod. Sin., but was cancelled by a later hand. Meyer regards the words as inappropriately inserted.—Tr.]
Act_13:50. b. [“coasts.” This word is the version in the Engl. Bible, of ìÝñïò , Mat_15:21; ὅñéá (frequently, as here); ÷þñá (Act_26:20); ôüðïò Act_27:2. It is applied to the; side, border, or boundary of a country, as in Deu_19:8; Jdg_11:20. It was then employed to designate the region itself which was confined within certain limits or borders. It was, subsequently, applied specially to a boundary line running along the sea-shore. It refers here, in the former sense, to the country immediately surrounding Antioch.—Tr.]
Act_13:51. [ áὑôῶí after ðïäῶí , is found in D. E. G. Vulg. etc., but is omitted in A. B. C. Cod. Sin., and by Lach. Tisch. and Alf.—Tr.]