Their experience in Antioch was important, because it forced Paul and Barnabas to put into plain words, making very clear to themselves as well as to their hearers, the law of their future conduct. It is always a step in advance when circumstances oblige us to formularise our method of action. Words have a wonderful power in clearing up our own vision. Paul and Barnabas had known all along that they were sent to the Gentiles; but a conviction in the mind is one thing, and the same conviction driven in on us by facts is quite another. The discipline of Antioch crystallised floating intentions into a clear statement, which henceforth became the rule of Paul's conduct. Well for us if we have open eyes to discern the meaning of difficulties, and promptitude and decision to fix and speak out plainly the course which they prescribe!
The miserable motives of the Jews' antagonism are forcibly stated in vs. 44, 45. They did not 'contradict and blaspheme,' because they had taken a week to think over the preaching and had seen its falseness, but simply because, dog-in-the-manger like, they could not bear that 'the whole city' should be welcome to share the message. No doubt there was a crowd of 'Gentile dogs' thronging the approach to the synagogue; and one can almost see the scowling faces and hear the rustle of the robes drawn closer to avoid pollution. Who were these wandering strangers that they should gather such a crowd? And what had the uncircumcised rabble of Antioch to do with 'the promises made to the fathers'? It is not the only time that religious men have taken offence at crowds gathering to hear God's word. Let us take care that we do not repeat the sin. There are always some who--
'Taking God's word under wise protection, Correct its tendency to diffusiveness.'
It needed some courage to front the wild excitement of such a mob, with calm, strong words likely to increase the rage.
'Lo, we turn to the Gentiles.' This is not to be regarded as announcing a general course of action, but simply as applying to the actual rejecters in Antioch. The necessity that the word should first be spoken to the Jews continued to be recognised, in each new sphere of work, by the Apostle; but wherever, as here, men turned from the message, the messengers turned from them without further waste of time. Paul put into words here the law for his whole career. The fit punishment of rejection is the withdrawal of the offer. There is something pathetic in the persistence with which, in place after place, Paul goes through the same sequence, his heart yearning over his brethren according to the flesh, and hoping on, after all repulses. It was far more than natural patriotism; it was an offshoot of Christ's own patient love.
Note also the divine command. Paul bases his action on a prophecy as to the Messiah. But the relation on which prophecy insists between the personal servant of Jehovah and the collective Israel, is such that the great office of being the Light of the world devolves from Him on it and the true Israel is to be a light to the Gentiles. These very Jews in Antioch, lashing themselves into fury because Gentiles were to be offered a share in Israel's blessings, ought to have been discharging this glorious function. Their failure showed that they were no parts of the real Israel. No doubt the two missionaries left the synagogue as they spoke, and, as the door swung behind them, it shut hope out and unbelief in. The air was fresh outside, and eager hearts welcomed the word. Very beautifully is the gladness of the Gentile hearers set in contrast with the temper of the Jews. It is strange news to heathen hearts that there is a God who loves them, and a divine Christ who has died for them. The experience of many a missionary follows Paul's here.