Act 14:1, 17:4, 19:9, Rom 3:3 | Barnes | STEP | CHAPTER XIV Verse 1. In Iconium . . In this place it appears that Timothy became acquainted with Paul and his manner of life, . So spake . Spake with such power--their preaching was attended so much with the influence of the Spirit, And also of the Greeks . Probably proselytes from the Greeks, who were in the habit of attending the synagogue.

Acts 14:1

CHAPTER XIV

Verse 1. In Iconium. Acts 13:51. In this place it appears that Timothy became acquainted with Paul and his manner of life, 2Ti 3:10,11.

So spake. Spake with such power--their preaching was attended so much with the influence of the Spirit,

And also of the Greeks. Probably proselytes from the Greeks, who were in the habit of attending the synagogue.

Acts 17:4

Verse 4. And consorted. Literally, had their lot with Paul and Silas; that is, they united themselves to them, and became their disciples. The word is commonly applied to those who are partakers of an inheritance.

And of the devout Greeks. Religious Greeks; or, of those who worshipped God. Those were so denoted who had renounced the worship of idols, and who attended on the worship of the synagogue, but who were not fully admitted to the privileges of Jewish proselytes. They were called, by the Jews, proselytes of the gate.

And of the chief women. Acts 13:50.

(a) "some of them" Acts 28:24 (b) "and consorted" 2Cor 8:5

Acts 19:9

Verse 9. But when divers. When some were hardened.

Were hardened. When their hearts were hardened, and they became violently opposed to the gospel. When the truth made no impression on them. The word harden, as applied to the heart, is often used to denote insensibility and opposition to the gospel.

But spake evil of that way. Of the gospel--the way, path, or manner in which God saves men. See Acts 16:17, 18:26, Mt 7:13,14.

Separated the disciples. Removed them from the influence and society of those who were seeking to draw them away from the faith. This is often the best way to prevent the evil influence of others. Christians, if they wish to preserve their minds calm and peaceful; if they wish to avoid the agitations of conflict, and the temptations of those who would lead them astray, may often find it necessary to withdraw from their society, and should seek the fellowship of their Christian brethren.

Disputing daily. This is not a happy translation. The word used here--διαλεγομενος-- does not of necessity denote disputation or contention, but is often used in a good sense of reasoning, Acts 17:2; 18:4,19; 24:25; or of public preaching, Acts 20:7,9. It is used in this sense here, and denotes that Paul taught publicly, or reasoned on the subject of religion in this place.

In the school of one Tyrannus. Who this Tyrannus was, is not known. It is probable that he was a Jew, who was engaged in this employment, and who might not be unfavourable to Christians. In his school, or in the room which he occupied for teaching, Paul instructed the people when he was driven from the synagogue. Christians at that time had no churches, and they were obliged to assemble in any place where it might be convenient to conduct public worship.

(*) "divers" "Some" (a) "hardened" Rom 11:7, Heb 3:13 (b) "evil" 2Ti 1:15 (c) "that way" Acts 19:25 (d) "departed from" 1Timm 6:5 (+) "disputing daily" "discoursing"

Romans 3:3

Verse 3. For what if some did not believe? This is to be regarded as another objection of a Jew. "What then? or what follows? if it be admitted that some of the nation did not believe, does it not fallow that the faithfulness of God in his promises will fail?" The points of the objection are these:

(1.) The apostle had maintained that the nation was sinful, (chapter 2;) that is, that they had not obeyed or believed God.

(2.) This the objector for the time admits, or supposes, in relation to some of them. But

(3) he asks whether this does not involve a consequence which is not admissible, that God is unfaithful. Did not the fact that God chose them as his people, and entered into covenant with them, imply that the Jews should be kept from perdition? It was evidently their belief that all Jews would be saved--and this belief they grounded on his covenant with their fathers. The doctrine of the apostle (chapter 2) would seem to imply that, in certain respects, they were on a level with the Gentile nations; that ff they sinned, they would be treated just like the heathen; and hence they asked of what value was the promise of God ? Had it not become vain and nugatory?

Make the faith. The word faith here evidently means the faithfulness or fidelity of God to his promises. Comp. Mt 23:23, 2Ti 3:10, Hos 2:20.

Without effect. Destroy it; or prevent him from fulfilling his promises. The meaning of the objection is, that the fact supposed, that the Jews would become unfaithful and be lost, would imply that God had failed to keep his promises to the nation; or that he had made promises which the result showed he was not able to perform.

(n) "some did not believe" Rom 10:16, Heb 4:2