Acts 13 commentary

What an assemblage was here! In these names we see that the Lord raises up instruments for his work, from various places and stations in life; and zeal for his glory induces men to give up flattering connexions and prospects to promote his cause. It is by the Spirit of Christ that his ministers are made both able and willing for his service, and taken from other cares that would hinder in it. Christ's ministers are to be employed in Christ's work, and, under the Spirit's guidance, to act for the glory of God the Father. They are separated to take pains, and not to take state. A blessing upon Barnabas and Saul in their present undertaking was sought for, and that they might be filled with the Holy Ghost in their work. Whatever means are used, or rules observed, the Holy Ghost alone can fit ministers for their important work, and call them to it.

Satan is in a special manner busy with great men and men in power, to keep them from being religious, for their example will influence many. Saul is here for the first time called Paul, and never after Saul. Saul was his name as he was a Hebrew; Paul was his name as he was a citizen of Rome. Under the direct influence of the Holy Ghost, he gave Elymas his true character, but not in passion. A fulness of deceit and mischief together, make a man indeed a child of the devil. And those who are enemies to the doctrine of Jesus, are enemies to all righteousness; for in it all righteousness is fulfilled. The ways of the Lord Jesus are the only right ways to heaven and happiness. There are many who not only wander from these ways themselves, but set others against these ways. They commonly are so hardened, that they will not cease to do evil. The proconsul was astonished at the force of the doctrine upon his own heart and conscience, and at the power of God by which it was confirmed. The doctrine of Christ astonishes; and the more we know of it, the more reason we shall see to wonder at it. Those who put their hand to the plough and look back, are not fit for the kingdom of God. Those who are not prepared to face opposition, and to endure hardship, are not fitted for the work of the ministry.

When we come together to worship God, we must do it, not only by prayer and praise, but by the reading and hearing of the word of God. The bare reading of the Scriptures in public assemblies is not enough; they should be expounded, and the people exhorted out of them. This is helping people in doing that which is necessary to make the word profitable, to apply it to themselves. Every thing is touched upon in this sermon, which might best prevail with Jews to receive and embrace Christ as the promised Messiah. And every view, however short or faint, of the Lord's dealings with his church, reminds us of his mercy and long-suffering, and of man's ingratitude and perverseness. Paul passes from David to the Son of David, and shows that this Jesus is his promised Seed; a Saviour to do that for them, which the judges of old could not do, to save them from their sins, their worst enemies. When the apostles preached Christ as the Saviour, they were so far from concealing his death, that they always preached Christ crucified. Our complete separation from sin, is represented by our being buried with Christ. But he rose again from the dead, and saw no corruption: this was the great truth to be preached.

The resurrection of Christ was the great proof of his being the Son of God. It was not possible he should be held by death, because he was the Son of God, and therefore had life in himself, which he could not lay down but with a design to take it again. The sure mercies of David are that everlasting life, of which the resurrection was a sure pledge; and the blessings of redemption in Christ are a certain earnest, even in this world. David was a great blessing to the age wherein he lived. We were not born for ourselves, but there are those living around us, to whom we must study to be serviceable. Yet here is the difference; Christ was to serve all generations. May we look to Him who is declared to be the Son of God by his resurrection from the dead, that by faith in him we may walk with God, and serve our generation according to his will; and when death comes, may we fall asleep in him, with a joyful hope of a blessed resurrection.

Let all that hear the gospel of Christ, know these two things: 1. That through this Man, who died and rose again, is preached unto you the forgiveness of sins. Your sins, though many and great, may be forgiven, and they may be so without any injury to God's honour. 2. It is by Christ only that those who believe in him, and none else, are justified from all things; from all the guilt and stain of sin, from which they could not be justified by the law of Moses. The great concern of convinced sinners is, to be justified, to be acquitted from all their guilt, and accepted as righteous in God's sight, for if any is left charged upon the sinner, he is undone. By Jesus Christ we obtain a complete justification; for by him a complete atonement was made for sin. We are justified, not only by him as our Judge but by him as the Lord our Righteousness. What the law could not do for us, in that it was weak, the gospel of Christ does. This is the most needful blessing, bringing in every other. The threatenings are warnings; what we are told will come upon impenitent sinners, is designed to awaken us to beware lest it come upon us. It ruins many, that they despise religion. Those that will not wonder and be saved, shall wonder and perish.

The Jews opposed the doctrine the apostles preached; and when they could find no objection, they blasphemed Christ and his gospel. Commonly those who begin with contradicting, end with blaspheming. But when adversaries of Christ's cause are daring, its advocates should be the bolder. And while many judge themselves unworthy of eternal life, others, who appear less likely, desire to hear more of the glad tidings of salvation. This is according to what was foretold in the Old Testament. What light, what power, what a treasure does this gospel bring with it! How excellent are its truths, its precepts, its promises! Those came to Christ whom the Father drew, and to whom the Spirit made the gospel call effectual, Ro 8:30. As many as were disposed to eternal life, as many as had concern about their eternal state, and aimed to make sure of eternal life, believed in Christ, in whom God has treasured up that life, and who is the only Way to it; and it was the grace of God that wrought it in them. It is good to see honourable women devout; the less they have to do in the world, the more they should do for their own souls, and the souls of others: but it is sad, when, under colour of devotion to God, they try to show hatred to Christ. And the more we relish the comforts and encouragements we meet with in the power of godliness, and the fuller our hearts are of them, the better prepared we are to face difficulties in the profession of godliness.

Here followeth an history, not only worthy to be remembered, but also very profitable to be known, how Paul was appointed the teacher of the Gentiles; for his calling was, as it were, a key whereby God opened to us the kingdom of heaven. We know that the covenant of eternal life was properly concluded with the Jews, so that we had nothing to do with God’s inheritance, forasmuch as we were strangers, (Ephesians 2:12;) and the wall of separation was between, which did distinguish those of the household from strangers. Therefore it had profited us nothing, that Christ brought salvation unto the world, unless, the disagreement being taken away, there had been some entrance made for us into the Church. The apostles had already received commandment touching the preaching of the gospel throughout the whole world, (Mark 16:16,) but they had kept themselves until this time within the borders of Judea. When Peter was sent to Cornelius, it was a thing so new and strange, that it was almost counted a monster, [prodigy.] Secondly, that might seem to be a privilege granted to a few men extraordinarily; but now, forasmuch as God doth plainly and openly appoint Paul and Barnabas to be apostles of the Gentiles, by this means he maketh them equal with the Jews; that the gospel may begin to be common as well to the one as to the other. And now the wall of separation is taken away, that both those who were far off and those which were nigh hand may be reconciled to God; and that being gathered under one head, they may grow together to be one body. Therefore Paul’s calling ought to be of no less weight amongst us, than if God should cry from heaven in the hearing of all men, that the salvation, promised in times past to Abraham, and to the seed of Abraham, (Genesis 22:17) doth no less appertain unto us at this day, than if we had come out of the loins of Abraham. For this cause is it that Paul laboreth so much “Multis locis,” in many passages, omitted. in defense and avouching of his calling, (Galatians 1:17, 12-24;) that the Gentiles may assuredly persuade themselves that the doctrine of the gospel was not brought to them by chance, neither by man’s rashness, but, first, by the wonderful counsel of God; secondly, by express commandment, whilst that he made that known to men which he had decreed with himself.

1 There were in the church. I have declared in the fourth to the Ephesians, (Ephesians 4:11) and in the twelfth of the First to the Corinthians, (1 Corinthians 12:28,) what difference there is (at least in my judgment) between doctors and prophets. It may be that they are in this place synonyma, [synonymous,] (or that they signify both one thing,) so that this is Luke’s meaning, that there were many men in that church endowed with singular grace of the Spirit to teach. Surely I cannot see how it can hang together, to understand by prophets those which were endowed with the gift of foretelling things; but I think rather that it signifieth excellent interpreters of Scripture. And such had the office to teach and exhort, as Paul doth testify in the fourteenth of the First to the Corinthians, (1 Corinthians 45:37.) We must mark Luke’s drift: Paul and Barnabas were ministers of the church of Antioch; God calleth them thence now unto another place. Lest any man should think that that church was destitute of good and fit ministers, so that God did provide for other churches with the loss of it, Luke preventeth this, and saith, that there was such store there, that though it did help others, yet did there remain sufficient for the use thereof; whereby appeareth how plentifully God had poured out his grace upon the Church, whence rivers, as it were, might be deducted and carried into diverse places.

So even in our time God doth so enrich certain churches more than others, that they be seminaries to spread abroad the doctrine of the gospel. It must needs be that Manaen, who was brought up with Herod, came of some noble family. And this doth Luke recite of purpose that he may set forth to us his godliness who, despising worldly pomp, had coupled himself to the simple and despised flock of Christ. He might, indeed, have been a principal courtier if he had been ruled by ambition; but that he may wholly addict himself to Christ, he refuseth not to change those smokes of honor with [for] reproach and ignominy. For if we consider in what state the Church stood then, he could not give his name to the gospel, unless he should make himself subject “Quin se... subjiceret,” without subjecting himself. to common infamy. Therefore the Lord meant to teach us, by his example, to despise the world, that those may learn with a valiant and lofty mind to despise the world, who cannot otherwise be true Christians, unless they cast away those things which are precious to the flesh, as hurtful lets and hindrances.

2 And they ministered to the Lord. The word which Luke useth doth not only signify to be occupied about holy things, but also sometimes to bear public offices. And because the holy rites of the Gentiles did for the most part consist upon [of] burnt-offerings and sacrifices, it is oftentimes taken for to offer sacrifice; which sense did well like the Papists, that they might prove that the apostles did use some sacrifice. But admit it were so; yet do they foolishly pretend for defense of their mass, that the teachers of Antioch did sacrifice. First, forasmuch as the word is of the plural number, it followeth that every one of them did say mass. But letting toys pass, I say we must consider what manner of sacrifice Christ commended to his Church. The Papists feign that the office of priesthood is enjoined them, to sacrifice Christ and by sacrificing him to redeem peace with God. There is so little mention made hereof in Scripture, that the Son of God doth rather challenge this honor to himself alone. Wherefore Christ’s Church hath another priesthood, to wit that every man may offer himself and his to God; and that the public ministers may sacrifice to God, souls, with the spiritual sword of the gospel, as Paul teacheth, (Romans 15:16.) Moreover, the prayers of all the godly are the spiritual calves of the lips, (Hosea 14:2,) wherewith God is well pleased, when they are offered up upon the holy altar; that is, in Christ’s name, [as] in the thirteenth to the Hebrews, (Hebrews 13:15.) Therefore, when Luke saith that the prophets and teachers ministered to God when the Spirit spake to them, I understand nothing else but that they were in the public action. He addeth fasting, that we may know that their minds were then free from all impediments, that nothing might hinder them from giving attendance to prophesying. But the question is, “Dubium est,” it is doubtful. whether they kept a common fast, or Luke doth only signify that they were fasting then until that time. This is, without question, that these circumstances were expressed, that Paul’s calling may carry the more credit amongst us.

Separate to me. God commandeth that Paul and Barnabas be sent by the consent of the Church, thither whither he had appointed them to be sent; whereby we gather that there is no lawful election of pastors, save only wherein God is chief. For whereas he hath commanded that the Church should elect pastors and bishops, he hath not therefore granted men so much liberty, but that he will bear the chief sway as the chief governor. The ordinary election of pastors differeth from this appointing of Paul and Barnabas, because it was requisite that they should be appointed by the heavenly oracle to be the apostles of the Gentiles; which is not necessary to be done daily in ordaining pastors. But they agree in this, that as God did testify that Paul and Barnabas were already appointed by his decree to preach the gospel, so none may be called unto the office of teaching save only those whom God hath already chosen to himself after a sort.

Furthermore, there is no need that the Spirit should cry to us out of heaven, that he is called of God about whom we are, “Divinitus vocatum esse eum de quo agitur,” that he of whom we treat (whose election is in question) is divinely called. because we receive those, as it were, from hand to hand, (as they say,) whom God hath furnished with necessary gifts, forasmuch as they are framed and made fit by his hand. But whereas Luke saith in this place, that Paul was appointed by the voices and consents “Suffragiis,” by the suffrages. of the Church; it doth seem not to agree with Paul’s own words, where he doth deny that he was called of men, or by men, (Galatians 1:1.) I answer, that he was made an apostle long before, (and that by no voices [suffrages] of men,) before such time as he was sent unto the Gentiles; and he had now already executed the office of an apostle many years, when he was called to go unto the Gentiles by a new oracle. Wherefore, that he may have God for the author of his apostleship, it is not without cause that he excludeth men. And he doth not now command that he be ordained by the Church therefore, [viz.] that his calling may depend upon men; but God publisheth that his decree, which was as yet known to a few, and that with a public commandment, and he commandeth that it be sealed with the solemn subscription of the Church. Therefore, this is the meaning of the words, That this is the time wherein Paul must preach the gospel among the Gentiles, and the wall being pulled down, he must gather a Church of the Gentiles, who were before strangers from the kingdom of God, (Ephesians 2:14.) For although God had used him hitherto at Antioch and elsewhere, this was now added as a peculiar thing, that God did intend to adopt the Gentiles into the same inheritance of life with the Jews. But and if he were thus created a teacher of the Church from the beginning, he should not then have been called at that time by men. For, seeing the Lord doth pronounce that he had called him, what doth he leave for the Church, save only that they subscribe obediently? For men’s judgment is not here put as in a doubtful matter, neither have their voices and consents any freedom. But we must mark what I have already said, that Paul and Barnabas are not now only appointed teachers, but they have an extraordinary office enjoined them, that they may begin to bring the grace of God commonly unto the Gentiles. And that do the words import, when it is said, Separate to the work For undoubtedly he speaketh of a new work, and which had heretofore not been used.

But how is Barnabas in this place appointed to be Paul’s companion and fellow in office, who, as far as we can read, did never execute the office of teaching? yea, who did always give Paul leave to teach, without saying anything himself? I answer, that he had occasions enough offered him to speak in Paul’s absence, so that they had both of them enough to do. For one could not always be present in all places. It is not to be doubted but that he did faithfully discharge that duty which God had enjoined him, and that he was no dumb looker on. And why should we wonder that Luke doth not set down his sermons in plain words, seeing that he scarce repeateth one of a thousand of Paul’s?

The Spirit said. Whatsoever Macedonius and his sect object that they may turn their backs, “Tergiversandi causa,” for the sake of tergiversation. yet we have a more plain and sound testimony of the divine essence of the Spirit in this place, than that they can escape it and make it frustrate. There is nothing more proper to God than with his power and commandment to govern the Church alone; but the Spirit challengeth this right when he commandeth that Paul and Barnabas be separated to him, and testifieth that they were called by his beck. Assuredly we must needs confess that the body of the Church is lame and without a head, unless we confess that it is God who ordereth the same at his pleasure, who setteth teachers over it, who governeth the proceedings and order thereof. We shall have afterwards chapter 20, in Paul’s sermon, (Acts 20:28,) that all bishops are placed by the Holy Ghost, which govern the Church; but no man is to be counted a lawful pastor of the Church, as the same Paul witnesseth, save he which is called of God; neither doth God point out false prophets by any other mark, save only by this, that he hath not sent them; therefore, we gather that the Holy Ghost is God indeed, whose authority is sufficient to choose pastors, and who hath the chief rule in choosing them, which is likewise confirmed out of the words of Isaiah,

“And now, behold, the Lord hath sent me, and his Spirit,” (Isaiah 48:16.)

Furthermore, we must note out of these words, that he is a person truly subsisting in God; for if we admit Sabellius’s invention, that the word Spirit importeth no person, “Hypostasin non designet,” does not designate a hypostasis. but that it is a bare adjunct, [epithet] that shall be a foolish and absurd speech, that the Holy Ghost hath said, “Inepta et absurda erit loqutio, quod Spiritus Sanctus dixerit,” the expression, “that the Holy Spirit said,” will be absurd and inept. Isaias also should foolishly ascribe to him the sending of a prophet.

3. When they had fasted and prayed. That they may obey the oracle, they do not only send Paul and Barnabas away; but also with a solemn rite they appoint them to be the apostles of the Gentiles; it is without question that this was a public fast. Luke said before, that they were fasting, forasmuch as they were busied in their ministry: it might be that that was according to the custom; but now there is another reason, for in appointing a public fast, which used to be done in hard matters and of great importance, they provoke both themselves and others unto an earnest ferventness in prayer, for this is oftentimes added in Scripture as a help to prayer; but (it was a matter of such weight to erect the kingdom of Christ amongst the Gentiles) the teachers of Antioch do not without cause earnestly pray the Lord, that he will enable his servants; “Ut det pares servis suis humeros,” that he may make the shoulders of his servants equal to the burden, may fit them for the office. and that was not the end of their prayer, that God would, by his Spirit of wisdom and discretion, govern their judgments in choosing, because all disputation or doubting concerning this matter was taken away; but that God would furnish those with the Spirit of wisdom and strength whom he had already chosen to himself, that he would strengthen them with his power against all the invasions of Satan and the world, that he would bless their labors, that they might not be unfruitful, that he would open a gate for the new preaching of the gospel.

The laying on of hands which Luke reckoneth up, in the third place, was a kind of consecration, as we have said, (Acts 6:6.) For the apostles retained the ceremony which was used amongst the Jews, according to the old custom of the law; as also kneeling, and such rites, which were profitable to exercise godliness. In sum, this is the end why they laid their hands upon Barnabas and Paul, that the Church might offer them to God, and that they might with their consent declare that this office was enjoined them by God; for the calling was properly God’s alone, but the external ordaining did belong to the Church, and that according to the heavenly oracle.

Acts 13:4-12

4. Therefore, when they were sent forth by the Holy Ghost, they went to Seleucia, and thence they sailed into Cyprus. 5. And when they were at Salamis, they preached the word of God in the synagogues of the Jews; and they had John, also for their minister. 6. And when they had passed over the island unto Paphos, they found a certain false prophet, a Jew, named Bar-jesus, 7. Who was with Sergius Paulus, the proconsul, a wise wan; who, when he had called Barnabas and Paul, sought to hear the word of God. 8. And Elymas, the sorcerer, (for so is his name expounded,) resisted them, seeking to turn away the proconsul from the faith. 9. And Saul, which was also called Paul, being full of the [Holy] Ghost, and looking steadfastly on him, 10. Said, O thou that art full of all deceit and wickedness, thou son of the devil, thou enemy of all righteousness, dost thou not cease to pervert the straight ways of the Lord? 11. And now, behold, the hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun for a time. And forthwith there fell upon him mist and darkness, and, going about, he sought some to lead him by the hand. 12. Then the proconsul, seeing what had happened, he believed, wondering at the doctrine of the Lord,

4. Being sent out by the Holy Ghost. There is no mention made here of the election made by the Church, because it was altogether a divine calling; the Church did only receive those who were offered them by the hand of God. He saith, that they came first to Seleucia, which was a city of Syria. There was, indeed, a country of the same name; but it is more likely that Luke speaketh of the city, which was not far from Cyprus by sea.

5. He saith that they began to preach the gospel first in Salamis, a famous city of Cyprus. Notwithstanding, they seem to begin amiss; for whereas they were sent specially to the Gentiles, they preach the word of God, nevertheless, to the Jews, I answer, that they were not so addicted to the Gentiles, that, setting aside the Jews, it stood them upon to go straight to the Gentiles, for when God did make them teachers of the Gentiles, he did not depose them from the office which they had heretofore exercised; so that there was no reason to let them, but that they might take pains, both with Jews and Gentiles; “Ita nulla ratio prohibuit quin Judaeis promiscue et Gentibus operam suam conferrent,” so nothing prevented them from bestowing their labor promiscuously on Jews and Gentiles. yea, farther, it was meet that they should begin with the Jews, as we shall see in the end of the chapter. Moreover, Luke addeth by the way, that they were helped by John; for his meaning is not that he was their minister for any private use, or for the uses of body; but rather in that he was their helper to preach the gospel, he commandeth his godly study [zeal] and industry; not that the degree of honor was equal, but because the labor was common to all; for which cause he had the less excuse afterward, seeing that he forsook the holy calling.

6. When they had passed over. It is to be thought that this their passage was not altogether without fruit; and, assuredly, Luke would never have passed over with silence a general repulse; but it was sufficient for him to say that they were not idle in the office of teaching in their journey, seeing that he maketh haste unto a famous history, which he will set down immediately. And forasmuch as Salamis, situated upon the east coast, did look toward Syria, it was requisite that Paul and Barnabas should pass through the midst of the island unto the other side, that they might come to Paphos; for Paphos was a city situated upon the sea-coast toward the south. Furthermore though all the island was dedicated to Venus, yet Paphos was the principal seat of the idol. For which cause the goodness of God is more wonderful, in that he would have the light of his gospel to pierce into such a filthy and cruel [dire] den. For we may thereby gather what manner of integrity and chastity, and honesty and temperance, was in that city, in that religion did grant liberty to the inhabitants to commit all manner of shameful and heinous offenses.

They found a certain fake prophet. Seeing that religion was quite corrupt among the Jews, it is no marvel if they fell away unto many wicked superstitions. And forasmuch as they had hitherto professed that they worshipped a certain peculiar god, this was a fair color to deceive withal, seeing that they might pretend the name of the unknown God at their pleasure; but this is a wonder how it was possible for Elymas, with his juggling, to cozen a grave and wise man. For we know that the Jews were at that time hated of all the world, and especially of the Romans, and with hatred was coupled extreme contempt of them.

Now Luke doth not without cause expressly commend Sergius’s wisdom, lest any man should think that his foolishness and lightness was subject to the seducings of the sorcerer. His meaning was, indeed, to show in a clear mirror how frivolous and vain man’s wisdom is, which cannot beware of such gross subtlety of Satan.

And assuredly where the truth of God doth not appear, the more men seem to be wise, the more filthily foolish are they. We see what filthy monsters of superstition did reign amongst the most witty Gentiles, and such as were furnished with all manner of learning. Therefore, there is neither judgment nor wisdom, save only from the Spirit of God. And this is the just vengeance of God upon all idolaters, that being delivered up to a reprobate sense they can discern nothing, (Romans 1:28.) Though it may be that Sergius Paulus, being weary of superstitions, did then begin to desire a more pure worship of God, at such time as he [did] light upon that sorcerer. Which if we receive, it was surely a wonderful judgment of God, that he suffered a man godly-affected to throw himself headlong into the [deadly] snares of Satan. But God doth sometimes so exercise his elect, that he causeth them to wander many ways, before they be directed into the right way.

7. And whereas Sergius Paulus, desiring some better thing than that which he had learned from his childhood, was unaptly drawn aside unto diverse superstitions, I gather hereby that he sendeth for Paul and Barnabas of his own accord, to teach him. Therefore, he had conceived a certain reverence and fear of God, though he knew him not as yet; and forasmuch as he was persuaded that that was the true God which was worshipped in Judea, he desired to know out of his word a pure and certain rule of godliness. So soon as he hath tasted of the dotings of the false prophet he standeth in doubt. And it is not to be doubted, but that God doth solicit his mind, that he may not be altogether stayed in vanity, though he suffered himself to be deceived for a time by a wicked man.

8. To turn away the deputy from the faith. No marvel if the seducer seek to put away the light, whereby he saw his own darkness driven away. “Discuti,” dispelled. The same stour [contest] have we at this day with a number of babblers, who use to sell their smokes, and to shut, by all shifts possible, the eyes of the simple, that they may not behold the Sun of righteousness, being now risen. We must wrestle with such lets; for as there be [not] always and everywhere magicians present, which procure us some business, “Nam ut non semper et ubique praesto sint magi qui negotium nobis facessant,” for though magicians are not always and everywhere present to give us trouble. Satan thrusteth in lets “Avocamenta,” enticements. enough, which possess our minds to drive away Christ, which the flesh is too ready to receive. Finally, both the enticements of the world and the wicked affections of our flesh are as many charms, whereby Satan ceaseth not to overthrow the faith.

9. And Saul, who was also called Paul. Luke showeth now how God brake the bond wherein the deputy was bound. For seeing that he was too much addicted to the magician, he could not embrace true doctrine as one that was free and at liberty; for the devil keepeth those minds (which he hath entangled) in his slavery after a wonderful and incredible manner, that they cannot see even the most plain truth; but so soon as he was once vanquished, Paul could easily enter in unto the deputy. And mark what Luke saith, that the faith is overthrown when the word of God is resisted. Whence we may gather that faith is so grounded in the word, that without this shore “Fultura,” prop or support. it fainteth at every assault; yea, that it is nothing else but the spiritual building of the word of God.

10. O thou full of deceit. It was not without a cause that Paul was thus hot and angry; for he had no hope to do any good if he should deal after some moderate and mild sort. We must always begin with doctrine, and those are also to be admonished, exhorted, and pricked forward, who do not as yet appear to be altogether obstinate. Neither doth Paul so vehemently inveigh against the sorcerer at the first dash; but when he seeth him maliciously and manifestly fight against the doctrine of godliness, he handleth him like a bond-slave of Satan. Thus must we deal with the desperate enemies of the gospel, in whom appeareth open contumacy and wicked contempt of God, especially when they stop the way before others, And lest any man should think that Paul was out of measure angry, Luke saith plainly that the inspiration of the Spirit was his guide. Wherefore this heat of zeal is not only not to be reprehended, but it ought to make the profane condemners of God sore afraid, who fear not to rebel against his word; forasmuch as this judgment is given upon them all not by mortal man, but by the Holy Ghost, by the mouth of Paul.

As touching the words, this place refuteth their error who think that Paul took his name of the deputy, as if he had set up some token of victory. There may many reasons be brought, and those strong enough, on the contrary; but this one place is sufficient, where Luke showeth that at such time as the deputy was not brought to the faith he had two names. And it is not to be doubted but that he retained his own name “Gentile... nomen,” his family name. amongst the Jews; and we know that this was a usual thing, that those who were citizens of Rome should borrow some Italian name. Luke joineth subtlety with deceit, which is contrary to sincerity; to wit, whilst crafty men transform their wit hither and thither, so that they have in them no simplicity; though the Greek word which Luke useth signifieth ready boldness to do hurt; but the former signification agreeth better. By the son of the devil is meant a reprobate and desperate man. Such are all those which resist maliciously, and as it were of set purpose, that which is just and right; therefore Paul addeth, that he is a great enemy of all righteousness.

Dost thou not cease to pervert? He calleth all that means whereby the Lord bringeth us unto himself the ways of the Lord. He testifieth that this is plain and straight; and he accuseth the sorcerer for making the same crooked, full of turnings, and doubtful, with his boughts and turns. Whence may be gathered a profitable doctrine, that it cometh to pass through the subtlety of Satan that we do not readily, with straight course, go unto the Lord. For he showeth us in his word a plain way, and such as is not thorny. Wherefore we must take good heed of seducers, which trouble the way with their ditches or thorns, or else make the same hard and unpleasant.

And it shall be convenient to repeat here that which I touched before, that the servants of Christ must not be blamed if they do sore inveigh against the professed enemies of sound doctrine, unless we will accuse the Holy Ghost of intemperance. Neither am I ignorant how easily men may fall in this point; for which cause godly teachers must take so much the more heed, first, that they favor not the affections of the flesh too much under the color of zeal; secondly, that they break not out with headlong and unseasonable heat where there is yet place for moderation; thirdly, that they give not themselves over to foolish and uncomely railing, but only that they express the unseemliness of the thing by gravity and weight of words. Such was the vehemency of holy zeal and of the Spirit in the prophets, which if dainty and soft men judge troublesome and raging, they consider not how dear and precious God’s truth is to him.

Now there riseth not one Elymas to subvert the faith but many, and those which are far more wicked. For we see with what sacrilegious boldness they despoil God of all honor; with what filthy corruptions they profane all religion; how cruelly they throw miserable souls headlong into eternal destruction; how unseemly they mock Christ; how filthily they disfigure all the whole worship of God; with what cruel reproaches they rend the holy truth of God; with what barbarous tyranny they lay waste the Church of God; so that you would say that they tread God under foot. And yet there be many crabbed philosophers who would have these furious giants flattered and clawed by the back. “Blanditiis mulceri,” soothed by flattery. But forasmuch as it doth evidently appear that such did never taste what that meaneth, “The zeal of thine house hath eaten me up,” (Psalm 69:9,) let us, bidding adieu to their coldness, or rather sluggishness, be most hot, “Usque ad summum fervorem efferamur, “let us be carried even to the highest pitch of fervour. as becometh us, in maintaining the glory of God.

11. Behold the hand. The hand is put here to punish; “Ad plagam infligendam,” for inflicting a blow. a whereby he doth signify that God is the author of this punishment, and that he is only the minister. Furthermore, I think that this hability is that which Paul calleth δυναμις, or power, (1 Corinthians 12:28.) For as they did excel in power of the Spirit to help the faithful with miracles, so had they the whip in their hand to tame the rebellious and obstinate withal. Such vengeance of God did Peter show upon Ananias and Sapphira, (Acts 5:5.) But because miracles ought, for the most part, to resemble the nature of Christ, who is all gentle, sweet, bountiful, and merciful; therefore he would seldom have the apostles to show examples of the contrary power. Neither must we think that they were endued with this power to punish any man so often as it seemeth good in their own eyes, but the same Spirit of God, which did thus arm them, did direct them unto the lawful and right use. Therefore we must remember that which we had before, that Paul spake by inspiration of the Spirit. Furthermore, it was a very fit kind of punishment. For seeing that the sorcerer essayed to darken the sun, and to take from others the benefit of the light, he was, by good right, cast into horrible darkness.

But now, forasmuch as many of the Papists do far exceed this sorcerer at this day in ungodliness, it is a wonder why they be suffered to be so bold without being punished. Is the hand of God weakened? Is he less careful for his glory? Hath he no care to revenge the gospel? I answer, that this visible punishment which was once laid “Inflicta,” inflicted. upon the sorcerer, and such as this, are perpetual examples of God’s wrath against all those who are not afraid either to corrupt and deprave, or openly with slanders to resist the pure doctrine of the gospel. For we do know that miracles were wrought for a time to this end, that they may continually be in force, and be fresh before our eyes, and that they may give us light to behold the judgments of God, which we cannot see so plainly; but it is not for us to prescribe God this or that way to punish his enemies. Sergius Paulus, who, before he came to man’s estate, had no taste of true religion, who, from his childhood, was infected with diverse superstitions, and had very hard lets, which kept him back from embracing the faith; lastly, who was bewitched with the dotings of the sorcerer, that he could scarce come to the faith, had need of no small helps. Hereby it came to pass that God did, as it were, reach his hand out of heaven manifestly, though he helped us all in his person; for the same gospel, the authority whereof was then established, is at this day preached to us, and yet, notwithstanding, God doth not so linger, but that he showeth his fearful power diverse ways against the enemies of the gospel, unless our eyes were so dull when he showeth his judgments that we cannot see.

12. Then when the deputy saw This is that which I said, that the snares were broken wherein Elymas kept him entangled, for he was brought by the miracle unto faith, because the reverence of doctrine is the beginning of faith, and the preparation. Therefore, forasmuch as he saw an evident token of the power of God, he knew that Paul was sent of God, and so he began to reverence his doctrine, whereof he did doubt before. If God do now miraculously strengthen in the minds of many the faith of the gospel, which is shaken with so many and such strong engines; if he bring to pass, after an incredible manner, that the course of faith doth pass through a thousand lets, being content with this his grace, let us not murmur against him, or reason the matter with him, as if our condition were worse, if he do not daily show such miracles as we would desire.

Acts 13:13-15

13. And when Paul’s companions had loosed from Paphos, they came to Perga of Pamphylia; and John departing from them returned to Jerusalem. 14. Furthermore, when they had passed over the country of Perga, they came to Antioch, a city of Pisidia, and entered into the synagogue upon the day of the Sabbaths, and sat 15. And after the lecture of the law and prophets, the master of the synagogue sent to them, saying, Men and brethren, if there be in you any word of exhortation unto the people, say on.

13. Here is set down another of Paul’s stations; for, being departed from Paphos, when he came to Antioch of Pisidia, he made there a worthy “Memorabilem,” memorable. sermon, which Luke will recite, together with the success; but before he come to that, he doth by the way speak of the departure of John, because it was afterwards a cause of doleful disagreement. When he saith, Paul’s companions loosed from Paphos, he doth, in the first place, mean Paul himself; secondly, the other, one excepted. So that by noting his softness, he praiseth others which followed Paul with great “Indefatigabili,” indefatigable. constancy.

14. Entering, upon the day of the Sabbaths. He putteth the plural number instead of the singular, as it falleth out oftentimes in other places of Scripture; for they were wont to assemble themselves together upon the Sabbaths, lest their rest should be unprofitable and sluggish. The institution of the Sabbath had another end also, that it might be a figure of the spiritual rest when as the faithful, being dead to the world and the flesh, abandon their own will, and cease from their works. Because we have the truth hereof in Christ, whilst that being buried together with him we put off the old man; therefore the old figure is past. But God had respect also unto the politic use, that the Jews, being free from all other cares and businesses, might keep their holy assemblies; so that the ceasing off from earthly works did give a place to their heavenly exercises. So, even at this day we must use holy days; for we must therefore omit all other things that we may the more freely serve God.

15. After the lecture [reading] of the law. There is no mention made of prayers, and yet, undoubtedly, they were not omitted or foreslowed, [neglected;] but because Luke did intend to set down the sermon made there by Paul, no marvel if he reckon up those things only which did belong unto the order of teaching. And this is a notable place, out of which we learn after what sort they handled doctrine at that time among the Jews. The law and the prophets had the first place; because there must nothing be set before the Church which was not drawn out of that fountain. Also we gather by this that the Scripture was not suppressed among a few, but that both one and other “Omnes... promiscue,” all promiscuously. were admitted to the reading thereof, afterward those who were able, and had the grace to teach and exhort, had the second place, as interpreters of the Scripture which was read. Notwithstanding Luke showeth, last of all, that every one was not suffered to speak, lest confusion should arise by liberty; but the office of exhorting was committed to certain men, whom he calleth rulers of the synagogue, or masters. Therefore Paul and Barnabas begin not forthwith to speak, lest they disturb the accustomed order with too much haste; but they do modestly stay till they have liberty granted them to speak, and that with their leave who had authority by public consent. We know how corrupt the state of that people was then; and Luke will at length declare, in the end of the chapter, that these men of Antioch were too stout and stubborn in receiving “Respuenda,” rejecting. the grace of Christ; and yet there remained this goodness among them, that their assemblies were honestly and decently governed; “Compositi,” arranged. for which cause such evil favored confusion is so much the more shame fill which is seen at this day among those who will be counted Christians. The Papists do indeed sing “Cantillant,” chant. the Scriptures in their churches with shrill and sounding voice, but in an unknown tongue, so that the people reap no fruit thereby. There is seldom any doctrine used; and it were better for the wicked babblers even then to hold their peace, who thrust in their own unclean inventions instead of the Word of God, and pollute with the stink of their impiety whatsoever is holy.

If there be in you? This speech doth signify that what grace soever is in men to edify the Church, it is, as it were, committed “Depositum,” deposited with. to them; although the word in, according to the Hebrew phrase, may be superfluous. Therefore, I stand not greatly upon that, because the sense may be plain, If you have any exhortation which is apt and profitable for the people. An exhortation doth not exclude doctrine. But it seemeth that this word was commonly used among them; because it is properly the office of the teacher to utter no new thing of his own brain, but to apply the Scripture, wherein is comprehended the whole wisdom of the godly, unto the present use of the people. Thus, they do not only teach, but also apply the doctrine which they have elsewhere, unto the edifying of the Church, which I think is meant by the word exhortation.

Acts 13:16-23

16. And Paul rose, and when he had given a token of silence with the hand, he said, Men and brethren, which fear God, hear. 17. The God of this people did choose our fathers, and exalted the people, when they were strangers in the land of Egypt; and he brought them thence with an high arm. 18. And about forty years he suffered their manners in the wilderness. 19. And having destroyed seven nations in the land of Canaan, he gave them their land for an inheritance. 20. After these things, about four hundred and fifty years, he gave them judges, until Samuel the prophet. 21. Afterward they required a king, and God gave them Saul, the son of Cis, a man of the tribe of Benjamin, forty year’s. 22. And when he had taken him away, he raised up to them David to be king, of whom bearing witness, he said, I have found David, the son of Jesse, a man according to my heart, who shall do all my will. 23. Of whose seed God, according to promise, raised to Israel the Savior, Jesus.

16. We must note the state of this sermon, lest we think that he uttered words in vain. Paul seemeth, indeed, to begin even at the very first beginning, but he speaketh nothing but that which is most convenient for the present purpose. His purpose is to bring the Jews unto the faith of Christ; and that he may the better do this, it is needful to declare that they excel other nations in this one thing, because the Savior was promised them, whose kingdom is their principal and only felicity. This is, therefore, Paul’s beginning, that whereas they were chosen in times past to be the peculiar people of God; whereas they had so many benefits bestowed upon them from time to time, though they showed themselves most unworthy, this did depend upon the promise of the Messiah, and did tend to that end, that God might govern them by the hand of the Messiah; and that therefore they have nothing whereof they may boast, unless they be gathered under their Head; yea, that unless they receive him when he is offered, the covenant of life which God had made with their fathers shall be void, and the adoption shall be frustrate. This is the drift of the first part of the sermon: that this is the principal point of the law and the foundation of God’s covenant, that they have Christ for their Captain and Governor, that he may restore all things among them; that without him religion cannot stand, and that they shall be most miserable without him. Thence Paul passeth unto another member, that Jesus, whom he preacheth, is Christ indeed, through whom salvation is offered to the people; also he declareth the means of the redemption purchased by him. Furthermore, he intreateth of his power and office, that they may know what good things they ought to hope for at his hands. The conclusion containeth a chiding; for he threateneth to them horrible judgment, if they refuse the author of salvation, who offereth himself, even of his own accord, whom earnestly to desire the law and prophets provoke. This is, in a manner, the sum; now let us discuss every point by itself.

Men and brethren. Because Paul knew that there were many bastardly sons of Abraham, or such as were grown out of kind, “Degeneres,” degenerate. he calleth the Jews to whom he speaketh by a double name. First, he calleth them brethren, having respect unto common kindred, notwithstanding he showeth therewithal that they shall be true Israelites if they fear God, and that even then they are likewise true hearers, because “the fear of the Lord is the beginning of wisdom.” In like sort he maketh the faithful attentive, and purchaseth audience among them, as if he should say, Seeing many boast that they are sons of Abraham, who were unworthy of such honor, show yourselves to be no bastardly seed. Let us learn by this that it is not a fault common to one age only, that good and sincere worshippers being mixed with hypocrites, have the name of the Church common among them. But we must have a great care hereof, that we be indeed that which we are called; which thing the true fear of Almighty God will bring to pass, and not the external profession alone.

17. The God of this people. This preface did witness that Paul did go about no new thing, which might lead away the people from the law of Moses. There is but one God, who is God of all nations; but he calleth him God of that people, to whom he had bound himself, and who was worshipped amongst the posterity of Abraham, amongst whom alone true and pure religion was to be found. To the same end tendeth that which is added immediately, He chose our fathers. For he testifieth by these words that he seeketh nothing less “Nihil se minus captare,” that there is nothing he less desires. than that they may fall away from the true and living God, who hath separated them from the residue of the world. Neither do I doubt but that he did more manifestly express that he did not preach to them an unknown or strange God, but the same who revealed himself long ago to their fathers; so that he doth briefly comprehend the sound knowledge of God, grounded in the law, that their faith, conceived out of the law and prophets, may continue firm.

Notwithstanding, he doth, in the mean season, commend and set forth the free love of God toward that people. For how came it to pass that only the children of Abraham were the Church and inheritance of God, save only because it pleased God to dissever them from other nations? For there was no worthiness to distinguish them; but the difference began at the love of God, wherewith he did freely love Abraham.

Of this free love of God, Moses doth oftentimes put the Jews to mind, as Deuteronomy 4:7, 8, 10, 14, 32, 34, and in other places; wherein God did set before us a mirror of his wonderful counsel, in that finding no excellence in Abraham, an obscure person and miserable idolater, he doth, notwithstanding, prefer him before all the world. Furthermore, this election was common to all the people, as was also circumcision, whereby God did adopt to himself the seed of Abraham; but there was also a more hidden election, whereby severing to himself a few of many children of Abraham, he did declare, that not all who came of the seed of Abraham according to the flesh are reckoned in the spiritual stock.

He did drive out a people. Paul teacheth that all those benefits which God bestowed afterwards upon the Jews, did proceed and flow from that free favor which he did bear toward their fathers. For this was the cause that they were delivered by the wonderful power of God, and brought by his hand into the possession of the land of Canaan, after that he had driven out so many nations for their sake. For it is no small matter for the land to be deprived of her inhabitants, that she might receive strangers. This is the fountain and root of all good things whereunto Paul calleth us, that God chose the fathers. This was the reason and cause which moved God to so great patience, that he would not cast off that rebellious people, who should otherwise have destroyed themselves a thousand times with their own wickedness. Therefore, where the Scripture maketh mention that their sins were pardoned, it saith that God remembered his covenant. He saith that they were exalted, though they were strangers, that they may remember how worthy and gorgeous their deliverance was.

18. He suffered their manners. The compound verb hath greater force and grace in the Greek, whereby the mercifulness of God is expressed in suffering the people, whom he knew to be stubborn and disobedient. And Paul giveth us to understand again, that the election of God was the cause that his goodness did strive with the wickedness of the people. “Sustinendo populo,” in sustaining the people. Notwithstanding, we must note that God did so take pity upon his elect people, whilst that he will continue firm in his purpose, that he did, notwithstanding, sharply punish the rebellious and wicked. He spared the people indeed, so that he did not quite destroy them, as he might by good right; but he found also means that their wickedness might not remain unpunished. And so that of Isaiah was fulfilled,

“If the multitude shall be as the sand of the sea, a remnant shall be saved,” (Isaiah 10:22.)

20. He gave them judges. Under this name the Scripture comprehendeth rulers and governors; and here is another testimony of the infinite goodness of God toward the Jews, in that he pardoned so many backslidings in them. For it is likely that Paul handled those things more at large, which Luke gathereth briefly. And we know what was the estate of the people during all that time, seeing that through untamed wantonness they did ever now and then shake off the yoke. They were often punished with most grievous plagues, yet so soon as they were once humbled, God delivered them from the tyranny of their enemies. So that he saved the body thereof alive, amidst many deaths, four whole ages and one-half. And hereby it appeareth how unworthy they were of the favor of God, which they did despise and reject so often, unless the constancy of the election had gotten the victory. For how is it that God is never wearied, but that he keepeth promise with those who are truce-breakers an hundred times, save only because turning his eyes toward his Christ, he hath not suffered his covenant, grounded in him, to decay or perish?

21. Afterward they desire. And this change was all one as if they would quite and manifestly overthrow the government which he had appointed, whereof God himself complaineth in Samuel, (1 Samuel 8:5, 7.) But the stability of the election saved them from being punished as such madness did deserve; yea, the wicked and unlawful desire of the people was to God a new and incredible occasion to erect the kingdom whence Christ should afterward come. For how is it that the scepter came to the tribe of Judah, save only because the people were desirous to have a king? And assuredly the people dealt wickedly; but God, who knoweth how to use evil things well, turned that offense into safety. Whereas Saul was thrown down from the kingdom, it served to reprove the fault of the people, (1 Samuel 15:28,) but immediately when the kingdom is established in David’s family the prophecy of Jacob was verified, (Genesis 49:10.)

22. I have found David, my servant. This title was not so much cited in praise of the person, as that Paul might make the Jews more attentive to receive Christ. For the Lord doth testify that his mind was thoroughly set upon David for no light cause, but he commandeth in him some singular thing; and by extolling him so highly, his intent is to lift up the minds of the faithful unto Christ in his person. The place is taken out of the fourscore and ninth Psalm, (Psalm 89:20.) Only Paul putteth in that which is not there to be found, that David was the son of Isai, [Jesse,] which amplifieth the grace of God. For seeing that Isai [Jesse] was a breeder of cattle, it was a wonderful work of God to take the least of his sons from the sheepfolds, and to place him in the throne of the kingdom. By the word found, God meaneth that he had gotten such a man as he would. Not that David had brought to pass by his own travel and industry that he should meet God, being such a one, but the phrase is taken from the common custom of men.

But the question is, Seeing that David fell so grievously, how God giveth testimony of his continual obedience? We may answer two ways; for God had respect rather unto the continual course of his life, than unto every of his particular actions. Secondly, he did thus set him forth, not so much for his own merit as for his Christ’s sake. Assuredly he had deserved, by one wicked fact, eternal destruction for him and his, and, so much as in him lay, the way of the blessing of God was shut up, that there might nothing but vipers’ seed come of Bathsheba. But that so filthy a fact, in the death of Uriah, (2 Samuel 11:27) turneth to a contrary end by the wonderful counsel of God, because Solomon is born and cometh of that unlooked-for wedlock, which was full of treachery, and, finally, polluted with many spots. And though David sinned grievously, yet because he followed God all the course of his life, he is praised without exception, that he showed himself obedient to God in all things; though (as I have said before) the Spirit carrieth us into a farther thing; yea, the common calling of all the faithful in Christ, the head, is here depicted out to us.

23. According to promise. This clause doth also prove that which I have already said elsewhere, that in sending Christ, the Lord had respect only unto his own faithfulness and goodness; for he sent him because he had promised so to do. And as the promise doth testify that salvation was free, so it doth also purchase no small credit to the gospel; because it appeareth by this that Christ came not at a sudden, of whom there was never anything spoken; but that he who was promised from the beginning was now given in his time. But the promises which Luke here toucheth by the way are famous and well known. And they were so common among the Jews, that they called Christ commonly by no other name but the Son of David, (Matthew 22:42; Matthew 15:22.) He saith that Jesus was raised up to Israel; because, though salvation belong to the whole world, yet was he first a minister of circumcision to fulfill the promises made to the fathers, (Romans 15:8.) He translated the Hebrew name Jesus into σωτηρ in Greek. So that he uttered one thing twice, and yet here is no superfluous repetition; because he meant to declare that Christ is indeed and doth perform that which the name given him by God, by the voice of the angel, doth import.

Acts 13:24-26

24. After that John had preached, before the face of his entrance, the baptism of repentance to all the people of Israel. 25. And when John fulfilled his course, he said, Whom do ye think me to be? I am not. But, behold, he cometh after me whose shoe latchets I am not worthy to loose. 26. Men and brethren, children of the generation of Abraham, and those who among you fear God, to you is the word of this salvation sent.

24. We know what office John had, to wit, to prepare the way of the Lord. Therefore Paul bringeth in his testimony, that he may prove to the Jews that he preached no false Christ, but the true Christ of God, whom that most famous forerunner had before commended; not that man’s testimony is sufficient to prove so weighty a matter; but there was another respect to be had to John whom all men almost did think to be a prophet of God. Therefore hence cometh the authority of the testimony, that a crier sent from heaven, and no private man, speaketh of Christ. And Paul reciteth two things summarily concerning John, that he taught the baptism of repentance before Christ’s coming. Secondly, that casting from him of his own accord the title and honor of the Messiah, he submitted himself to Christ.

The baptism of repentance. Baptism brought in contrary to the rite and custom of the law was a token of great alteration. For it was unlawful to renew anything before Christ’s coming. The Jews had indeed in the law their baptisms or washings, which were also exercises of repentance, but John was the author of new and strange baptism, or rather the minister, who put them in hope of the restoring long looked-for and desired. When he calleth it the baptism of repentance he doth not exclude remission of sins, but he speaketh according to the circumstance of the place, because this baptism was a preparation unto the faith of Christ. And we must note the phrase, that he preached baptism. Whereby we are taught that the sacraments are then rightly administered, when doctrine is joined with the visible figure; for the mouth of the baptizer must not be dumb, because the sign is vain without doctrine.

25. When John fulfilled his course. The second member of the testimony, that when John drew near to the end of his course he sent his disciples to Christ; for he had fashioned them before with the rudiment of baptism, and then he sent them to Christ (as they say) from hand to hand. And this interrogation, Whom do ye think me to be? is not a question of one that doubteth. For John reproveth and chideth the Jews, because they did falsely give to him the honor of the Messiah. Though it may be read in one text, I am not he whom you take me to be; yet the other reading is more usual, as it hath also greater force to refute the error. Furthermore, his testimony doth deserve greater credit, in that he doth willingly refuse the honor offered him, (which he might have taken to himself, not without commendations) and doth submit himself to another. There cannot, assuredly, be any suspicion of ambition, or of seeking after honor here, which may discredit his words.

Behold, he cometh; that is, he is about to come, the Hebrew phrase, which is common enough in the New Testament. Whereas he confesseth that he is unworthy to loose the latchets of Christ’s shoes, it is a proverbial figure, whereby he abaseth himself so much as he can, lest his greatness darken Christ’s glory; for he meant to do that faithfully which was given him in charge, that Christ alone might have the preeminence. Therefore he saith, that how great soever he be, yet he is nothing in respect of Christ. For though God’s servants have their dignity, yet being compared to Christ, they must all be as nothing, that he alone may excel; as we see all stars vanish away, that they may give place to the brightness of the sun.

26. Men and brethren. Paul doth again prick forward the Jews to embrace Christ; for this ought to have raised no small study and attentiveness in their minds, when as they saw [heard] their salvation handled, and that the message of salvation was appointed properly for them. He calleth them children of Abraham not only for honor’s sake, but that they may know that they be heirs of eternal life; and he speaketh them so fair that it might not grieve them to depart from the scribes and priests whom they worshipped, because they must needs receive Christ. Furthermore, we must remember that which I said before, though the gate of the kingdom of heaven were set open to the Gentiles, yet were not the Jews thrown down from their estate; but were counted the first-begotten in God’s family; therefore is it that he saith, that salvation was sent to them, because they were first in order; yet because the carnal kindred was of itself of no great importance, and the ungodliness of many brake out, Paul speaketh specially unto the true worshippers of God, signifying that words were but vain, unless the fear of God reign in their hearts, which may receive them, and, receiving them, may foster them. We must note this title of the gospel, that it is called the word of salvation. Wherefore, their hardness must needs be great “Plusquam ferrea,” more than that of iron. whom it doth not allure with the sweetness that is in it; but though it be such naturally, yet is it made accidentally “the savor of death unto death” to the reprobate, (2 Corinthians 2:16.)

Acts 13:27-31

27. For those which dwelt in Jerusalem, and their rulers, seeing that they knew him not, neither the voices of the prophets which are read every Sabbath day; when they had condemned him, they fulfilled them. 28. And when they found no cause of death in him, they desired Pilate that he would crucify him. 29. And after that they had fulfilled all things which were written of him, when they had taken him down from the tree, they put him in a tomb. 30. But God raised him up from the dead. 31. Who appeared many days to those which went up with him from Galilee to Jerusalem, who are his witnesses to the people.

27. He doth wisely, and in due time, prevent an offense which might have been a great hindrance to their faith, [men’s faith.] For Jerusalem was God’s sanctuary, the king’s seat, the fountain of truth, and the light of the whole world; but Christ was put to death there. Furthermore, nothing could seem more absurd to look to than to receive him who was cast out of the temple of God; and to seek the doctrine of salvation any where else than there whence God himself had testified it should come. Moreover, by believing in Christ, they seemed to make a departure from the Church; and, therefore, this one objection was strong enough to refute all Paul’s sermon, Why dost thou force upon us, under color of God’s covenant, a man whom the principal part of the holy people condemned? This objection doth Paul answer, lest it hinder the course of the gospel; and not that only, but he turneth it also to the contrary part; for seeing that the author of life was despised and rejected at Jerusalem, Paul exhorteth the men of Antioch, at least those who among them feared God, that they receive him so much the more joyfully; for this doth the causal word declare, as if he should have said, Seeing that Jerusalem knew not her good, it behoveth you to be the more awakened and inflamed, lest the same unthankfulness and forwardness be found in you.

But he useth another reason to remove the offense, to wit, that their ungodliness was so far from diminishing any whit of Christ’s divine excellency, that it ought rather to serve to prove and establish the same, for whereby doth Christ better appear than because all that was fulfilled in him which had been foretold in the law and prophets? (Luke 24:25, 26.) Furthermore, what got the enemies of Christ, save only that in him shined the plain truth of the Scripture? It must needs be that Christ should be rejected of the chief, for it was so foretold,

“The stone which the builders refused hath God made the head of the corner,” (Psalm 118:22.)

Christ must needs have been condemned among the wicked, that he might acquit us before God; it was expedient that sins should be laid upon him, that he might make satisfaction for the same; that he should be offered upon the cross, that the shadowish sacrifices of the law might cease; for even the Scripture contained these things, (Isaiah 53:4, 5; Daniel 9:26.)

Therefore, the more violently the captains of the people sought to extinguish Christ, they did in very deed prove him to be Christ, and the Lord did wonderfully deceive [frustrate] them, so that their obstinate impiety doth more edify the faith of the godly than destroy it. Of the same sort are almost all offenses which lead away weak and inconstant souls from Christ; for if they would thoroughly ponder the whole process of the work of God, there should be matter of confirmation where they faint. Therefore it cometh to pass, for the most part, that “Nostra socordia,” by our sluggishness. we be troubled with offenses and stumbling-blocks, because, whilst we behold those things which belong to Christ with purblind eyes, “Torvis aut lusciosis,” with stern or purblind eyes. we imagine that to be black which is white; and we see how far Paul is from dissimulation, and how freely “Ingenue,” ingenuously. he professeth the truth of the matter, that Christ was hated not only of the common sort, but also of the chief chieftains; and that he was not hissed at by a few, but oppressed by the wicked conspiracy of all the people. That was hard and hateful at the first conflict; but Paul opposeth a more strong engine, that God used them against their wills as a touchstone, whereby he might try his Son. Seeing that the gospel standeth in the same state at this day, let us not be ashamed, with Paul, to confess that the proud princes of the world, and those who bear the greatest sway in the Church, are the deadly enemies of Christ, seeing that doth rather turn to Christ’s praise than reproach; for by this means is the Scripture fulfilled.

Seeing they knew him not. Though deliberate malice did enforce the rulers to oppress Christ, yet doth Paul truly impute it to ignorance, “Sicut alibi, quum dicit, absconditam esse mundi principibus evangelii sapientiam,” as elsewhere, when he says, That the wisdom of the gospel was hid from the princes of the world, omitted. because otherwise they would never have crucified the Lord of glory, (1 Corinthians 2:8.) For the malice of the wicked is like to raging madness, and in seeing it doth not see. Undoubtedly, we need not doubt of this, that they were deprived of a sound mind and the light of the Spirit, who were not afraid to fight against God to their own destruction. Again, he hitteth them in the teeth with ignorance of the Scripture; and lest any should object that he speaketh of some dark and unknown manner; he addeth also, that he doth speak of no other prophecies than of those which are read every Sabbath day; as if he should say, that the oracles of Scripture are most plain and known to the most ignorant, and yet they knew them not. Thus doth Paul teach how monstrous their unbelief was, that he may make the hearers loathe it; and by this example are we taught, that although the Lord appears to us by the Scripture, yet all men have not eyes. After that also the blockishness of the nation waxed more gross, as Paul saith elsewhere, that there is a veil put before their face, that they cannot see Moses when he is present, (2 Corinthians 3:15.) In the mean season, we must note that we are recalled to the Scripture, lest the authority of great men deceive us, neither is there any cause why any man, inventing to himself a prejudice according to the wicked meaning of other men, should think that he is acquitted; for Paul exhorteth the men of Antioch to judge out of the Scripture against the visored governors of the Church; “Larvatos Ecclesiae praesules,” pretended prelates of the Church. for this cause is it given, that it may be read; and reading is not appointed in vain by the Lord; but that all godly men may thereby profit and judge what is right.

This they fulfilled. So that we see that not only creatures void of understanding, but even the very devil, and also the wicked, are subject to the power “Providentiae,” the providence. of God, that he may execute by them that which with himself he hath decreed. The same had we in the third and fourth chapters, (Acts 3:23; Acts 4:28,) that when the enemies of Christ did most of all rage to destroy him, yet could they not obtain their purpose; but rather they brought that to pass with their own hands which God had in his counsel determined; which thing maketh not a little for commendation of God’s truth, because he is not only of sufficient power to perform those things which he hath promised; but also those who go about to bring his counsels to nought do their endeavor to establish them, though it be against their will. For how should not the truth of God stand which the chiefest enemies are enforced to fulfill? Yet wisdom is necessary here, lest we join God and Satan together.

For the Jews are not therefore excusable, because they fulfilled the Scriptures; because we must consider their wicked will, and not the event, which they did not look for, yea, which ought to be counted a miracle. If we look into their work by itself, it is quite contrary to God; but as God doth, in the sun and other planets, by wonderful cunning, temper contrary motions, and such as strive among themselves, so he directeth the perverse endeavors of the wicked, by his secret power, unto another end than they thought upon and did desire, lest they should do any thing but that which he would. They, indeed, as touching themselves, do contrary to his will; but it falleth out according to the will of God after an incomprehensible manner. Forasmuch as this course is contrary to nature, no marvel if the wisdom of the flesh see it not. Therefore, it must be discerned with the eye of faith, or rather it must be reverenced; and those dogs who bark against it must be despised with their wantonness. “Petulantla,” petulance.

28. When as they found no cause of death. It was very pertinent to the matter that they should know that Christ was put to death guiltless, for we could not have been justified by his death, if he had suffered death for his own evil deeds; therefore it was requisite that he should be guiltless, that his death might be a satisfaction for the sins of the world. And, undoubtedly, I think that Paul did plainly declare that Pilate condemned Christ, not according to the office of a judge, but that he consented that he should be put to death after that he was overcome with the ungodly requests of the people; and also that the Jews were driven by lust, and not enforced by reason, to desire Christ’s death.: For it stood him upon to terrify the hearers, that they might not couple themselves “Se adjungerent socios,” join themselves as associates. to so wicked a fact. But Luke doth now in few words set down, after his common custom, those things which Paul did then more at large declare.

29. When they had fulfilled all things; to wit, which it pleased God should be done by them. For they did so handle Christ that there was nothing of the prophecies of the Scripture left unfulfilled. By this means is the stumbling-block (which the understanding of the flesh conceiveth by reason of the ignominy of the cross) taken away, that the Son of God was not laid open to the furious fury of the wicked; but he obeyed his fathers decree. Furthermore, it doth also in Scripture appear what condition was appointed for him in times past. Whereas he saith that Christ was buried by the same which had slain him, it seemeth contrary to the history of the gospel; but it may be that Luke did take the word buried indefinitely. And if it please you to refer it unto the same, it shall be synecdoche. For he was buried with Pilate’s leave; and at the appointment and pleasure of the priests there were watchmen set to watch the grave. Therefore, though Joseph and Nicodemus did bury Christ, (Matthew 27:57,) that is ascribed improperly, and yet not absurdly, to the Jews; because it is not Paul’s drift in this place to commend the good deed, but to prove Christ’s resurrection; because God took him out of the grave whom his enemies had shut up there. Therefore he giveth us to understand that the body of Christ was not taken thence privily or by stealth, but that it was laid in a place both famous and known to the adversaries; and so, consequently, that even they were set to watch it; and yet for all this it was not found: whence we may gather the certainty of the resurrection.

30. God hath raised him up. The death of Christ was the salvation of the godly, yet joined with the resurrection; therefore doth Paul stand longer upon this second point. For he should never have persuaded his hearers that they were to seek salvation in Christ’s death, unless the power of Almighty God had appeared in raising Christ from death.

31. After that he hath said that Christ came out of the grave, which was beset with the hired ministers of the adversaries, he addeth now that he appeared to many of the disciples, which bare faithful witness to the people. And he calleth them witnesses, either in respect of their office; because they were chosen for this purpose, as we have already said in the first chapter, (Acts 1:8;) or else declaring simply that they professed openly and freely that which they knew concerning Christ. Whereupon it followeth that the matter was made known openly “Probe fuisse testatem,” was well attested. at Jerusalem. And the proof was not so light; because, in the fearful power of the enemies, who were ready and bent to resist, and did omit nothing, there were, notwithstanding, such as did openly affirm that Christ rose again, and were also such as saw that thing with their eyes; for if there had been any refutation in readiness, the scribes would not have neglected it.

Acts 13:32-37

32. And we preach to you glad tidings, that the promise made to the fathers, 33. Hath God fulfilled to their children: having raised up Jesus, as it is written in the second Psalm, Thou art my Son, this day have I begotten thee. 34. And in that he hath raised him up from the dead, not to return hereafter to corruption, he hath said thus, I will give you the holy things of David. 35. Therefore he saith also in another place, Thou shalt not suffer thine Holy One to see corruption. 36. David, indeed, when he had served his time, by the counsel of God he fell on sleep, and was laid unto his fathers, and saw corruption. 37. But he whom God raised saw no corruption.

32. We preach to you glad tidings. He doth now challenge to himself the office and honor of an apostle, that he may be heard as a lawful minister of God. And he saith the sum of the embassage enjoined him is, that that is revealed and given in their time which was promised in times past. And in few words doth he comprehend many and great matters. First, he giveth them to understand that he bringeth in nothing which is new, or contrary to the law and prophets, but that he did reveal the fulfilling of that doctrine which they themselves did confess, and were persuaded to have been delivered by God. Whereupon it followeth that they cannot refuse that which he offereth them, but they shall break the covenant made with the fathers by God, so much as in them shall lie; secondly, he commandeth the faithfulness of God, because it doth now in very deed appear that there was nothing promised in times past unadvisedly or in vain; but he doth chiefly extol the greatness of the grace given at length in Christ. For we must note the comparison between them and the fathers, when he saith, that they had gotten that which was promised to the fathers. For the more liberally the grace of God is poured out upon them, the more filthy shall their unthankfulness be, if they shall despise or loathe that inestimable good thing. For what else were this, but to cast down at their feet a treasure even reached out to them, that they might take hold thereof, and so consequently laid in their lap, the hope whereof was reverently embraced by the fathers, when it was showed them afar off, and which they did foster “Patienter foverint,” patiently foster. during their whole life.

But some man may ask this question concerning those who lived under the law, whether even they were not made partakers of the promises? I answer, that there is such a society of the same grace among us which doth not hinder the long distance. But this was Paul’s meaning, that their faith stood, as it were, in doubt until Christ appeared, in whom all the promises of God are yea and amen; as he teacheth, (2 Corinthians 1:19, 20.) Therefore we be the heirs of the same kingdom of heaven, and partakers of the same spiritual good things, which God bestoweth upon his children; also, God gave to them some taste of his love in this life, as we taste him now. But Christ, who is the substance of all good things and of eternal life, was only promised to them, but he is given to us; and they desired him, as being far off; we enjoy him, being present.

33. To their children, namely, to us. It is certain that Paul speaketh of natural children, who had their beginning of the holy fathers, which we must therefore note, because certain brain-sick men, drawing all things unto allegories, dream that there is no respect to be had in this place of kindred, but only of faith. And with such an invention they make the holy covenant of God of none effect, where it is said,

“I will be thy God, and the God of thy seed,” (Genesis 17:7.)

It is faith (say they) alone which maketh us the children of Abraham. But I say, on the other side, that even those who are born the children of Abraham according to the flesh, are also counted the spiritual children of God, unless they grow out of kind through unbelief “Nisi sua infidelitate degenerent.” unless they degenerate through their own infidelity. For the boughs be naturally holy, because they spring from a holy root, until they become profane through their own fault, (Romans 11:16.) And assuredly it is Paul’s drift to allure the Jews unto Christ; and that he may do this, they must be distinguished from the common sort by some privilege. And yet it followeth not thereupon (which these knaves do odiously object) that the grace of God is tied to the carnal seed; because, though the promise of life came by inheritance to the posterity of Abraham, yet many were deprived by their unbelief. Therefore faith is the cause, that of a great multitude only a few are counted children. And that is the double election whereof I spake before. The one common to the whole nation alike; because the first adoption of God containeth the whole family of Abraham. The other, which is restrained unto the secret counsel of God, and is at length established by faith, that it may be confirmed to men.

Therefore Paul doth well and truly affirm that that was performed to the Jews which God had promised to the fathers. For it was promised to them also, as Zacharias saith in his song, “The oath which he sware to our father Abraham, that he would give himself for us,” etc. And yet the worthiness of that nation doth not hinder but that the grace of Christ may also spread itself throughout the whole world; because the first-begotten hath the first degree of honor, so that he doth, notwithstanding, leave the second place to his brethren. For in that after the old people were cast off, the possession of the church was left empty for strangers, it began to be a new occasion of gathering the Church of the Gentiles; but and if that people had stood in the faith, the Gentiles had been joined into the common society of honor.

After that he had raised Christ. The word raised, in my judgment reacheth farther than it doth where it is shortly after repeated. For he doth not only say that Christ rose from the dead, but that he was appointed of God, and, as it were, brought to light by the hand of God, that he might fulfill the office of the Messiah, as the Scripture teacheth everywhere that kings and prophets are raised up. “A Domino,” by the Lord, omitted. For the word αναστησαι is sometimes taken in this sense: And this reason moveth me thus to think, because God, by sending his Son into the world, did fulfill his promise made to his servants in times past, by the effect itself.

Likeas, in the second Psalm. Though the Greek books, “Codices,” manuscripts. agree in the number, yet we must not pass over that which Erasmus saith, that many of the old writers read the first Psalm. And it may be that Luke wrote so; for that which at this day is counted the second Psalm, might have been called the first not without reason, seeing that it is likely that the first Psalm was added instead of a proem by the scribes and priests, by whose industry the Psalms were gathered into one body. For the name of the author is not set to it, and it doth only exhort to meditate upon the law of God. But there is no great weight in that matter. “Sed in ea re non est multum momenti,” but the point is not of much importance. For this is the chiefest thing, that we know how properly and how well Paul applieth the testimony taken out of the Psalm unto the matter which he hath in hand. We do not deny that David, when he saw that he was on every side assailed by his enemies, and that they were of greater power and might than that he was able to resist them, doth set against them God’s aid, who he knew was the author of his kingdom and reign. But forasmuch as he was a figure of the true Messiah, we know that those things were shadowed in his person, which do appertain, wholly and perfectly to the Messiah alone. And the text itself doth prove sufficiently that there is not only a simple and bare thanksgiving contained there, agreeable to David’s kingdom, but it is a higher prophecy. For it is well known that David did in his life scarce taste of the hundredth part of the glory which is spoken of in this place, concerning which we have spoken more at large, chapter 4.

Now let us look higher into the words: Kings are indeed called sons of God, (Psalm 82:6.) But seeing that God doth intend to prefer David before all other kings, and to exempt him out of the number of them, this title of honor is given to him principally above all other; not because so great honor resteth in his person, because by this means he should pass “Praestantior esset,” be more excellent than. the angels, as it is in the Epistle to the Hebrews, 1st chapter. Therefore he is thus gorgeously set out in respect of Christ, whose image he was, that God doth not take him for one of the common sort, or for some one of a great multitude, but he doth, as it were, acknowledge him to be his only begotten Son. The proof followeth, because God did beget him when he established the kingdom in his hand. For that was not done by man’s industry, but God showed from heaven the invincible power of his hand, whereby it might plainly appear that he reigned according to God’s counsel. Therefore this begetting, by him mentioned, must be referred unto the understanding of knowledge of men; to wit, because it was then openly known that he was begotten of God, when as he was set upon the throne of the kingdom wonderfully, contrary to the hope of all men, and did, by the heavenly power of the Spirit, break infinite conspiracies; because he could not reign until he had brought all nations round about him in subjection, as if a certain world were subdued.

Now, let us come unto Christ. He came not into the world without testimony, whereby he did prove that he was the Son of God. For his glory did appear as became the only begotten Son of God, as it is written, John 1:14, and he saith everywhere that he hath God for the witness and maintainer of this honor. Therefore God begat Christ, when he gave him certain marks, whereby he might be known to be his true and lively image and Son. And yet this doth not let but that Christ is the Wisdom begotten of the Eternal Father before time. But that is the secret generation; and now David declareth that it was revealed to men; so that the relation is, as we have said, unto men and not unto God; because that which was hidden in the heart of God was make known to men. And it is a very fine figure, because Christ’s divinity was no less declared and established, than if he had been begotten of God before the eyes of men. I know that Augustine’s deep sight “Augustini argutiam,” the subtlety of Augustine. doth please some, that by today is meant perpetuity. But when as the Spirit of God himself is his own interpreter, and whereas he doth expound that by the mouth of Paul which he had said by David, we must not invent any other sense. And forasmuch (as the same Paul doth witness) that Christ was declared to be the Son of God in power when he rose from the dead, (Romans 1:4,) we gather that this was the principal token of celestial excellency, and that the Father did then bring him truly to light, that the world might know that he was begotten of him. Therefore, though God began to raise Christ when he came into the world, yet his raising was then, as it were, perfect and full; because whereas he was humbled before, having taken, as it were, the form of a servant, (Philippians 2:7,) he did then appear to be the conqueror of death and the Lord of life; so that he wanted nothing of that majesty which was meet for the Son of God, and that for the only begotten Son.

34. That he should not return. He addeth now the other member, that Christ was once raised from death that he may live for ever, as Paul teacheth, Romans 6:10,

“He dieth no more, neither shall death have dominion over him any more; because he liveth to God.”

For the hope conceived of Christ’s resurrection should be slender and cold, if he were yet subject to destruction, or to any change. Therefore he is said to be entered into the kingdom of God, that he may also give to his [people] eternal felicity, living for ever. For because Christ rose rather for our sake than for himself, the perpetuity of life which the Father hath given him reacheth unto us all, and is ours. Notwithstanding the place of Isaiah which is here cited, seemeth to make but a little for proof of Christ’s immortality, I will give you the holy things of David, (Isaiah 55:3.) But it is not so. For seeing Isaiah speaketh of the redemption promised to David, and affirmeth that the same shall be firm and stable, we do well gather by this the immortal kingdom of Christ, wherein the eternity of salvation is grounded. And Paul followed the Greek interpreters when he put holy things for mercies. Chessed, which signifieth meek, merciful, and gentle, is wont by the Grecians to be translated holy. Therefore they translated הסדי of David, the holy things of David, whereas the prophet meaneth rather the grace promised to David. But Paul granted this to the ignorant and weak, who were better acquainted with the Greek reading, especially forasmuch as the force of the testimony consisteth in another point. For this is Paul’s meaning in sum, If the grace be eternal which God saith he will give in his Son, the life of his Son must be eternal, and not subject to corruption. “Mutationi,” change. For we must hold this rule, that all the promises of God are in Christ yea and amen, (2 Corinthians 1:20;) and that therefore they cannot be of any force unless he do quicken them.

35. Thou shalt not suffer thy Holy One. This place was likewise cited by Peter in the first sermon, set down by Luke in the second chapter, (Acts 2:27,) where I expounded the same; therefore, let the readers repair thither. Only I will touch this briefly, that David putteth two Hebrew words for the grave, as he useth repetitions commonly; the former whereof is derived of desiring or lusting, because the grave devoureth all things as an insatiable gulf; and the other of corruption. According to this etymology David’s meaning is faithfully expressed in Greek; for the quality of the grave is noted, when as it receiveth the corpse, and doth, as it were, swallow it up, that it may rot there, and may at length perish when it is consumed. Paul affirmeth that that belongeth to Christ alone, that he was free and saved from corruption; for though his body was laid in the grave, corruption had, notwithstanding, no title to it, seeing that it lay there whole, as in a bed, until the day of the resurrection.

36. When David had served his time. Lest any man should think that that place intreateth of David, Paul showeth briefly that this agreeth not to David in all points, whose corpse was rotten in the grave. Therefore it remaineth, that because this was a privilege belonging to Christ alone, that David prophesied of him in spirit. Nevertheless, we must note the proportion between the members and the head; for as the truth of this prophecy was found whole and perfect in Christ alone, as in the head, so it taketh place in all the members according to the measure and order of every man. And forasmuch as Christ rose to this end, that he may fashion and make our base body like to his glorious body, (Philippians 3:21;) upon this condition do the godly go down into the pit, that rottenness may not [finally] consume their bodies. Therefore, according to the hope of the resurrection to come, David saith by good right that he shall not see corruption; for that ought not altogether to be counted corruption for which there is a better restoring prepared; for the bodies of the faithful corrupt to this end, that they may put on blessed incorruption in their time. Yet this is no let but that the estate of the head and members may be far unlike, and that we may follow the Son of God afar off and lazily. “Lente,” slowly.

Now we see that both things are true and fitly said, that David and the rest of the faithful, inasmuch as they shall be like to their head, shall not see corruption, and yet the Son of God alone shall be free from corruption wholly. We must note the phrase, when he saith, that David served his age, or the men of his time.

The old interpreter distinguisheth it otherwise, and certain Greek copies agree thereto, to wit, that David served the will of God in his time; which reading, though it is to be allowed, “Tametsi probabilis est,” though it is probable. yet it doth not cause me to mislike the other. For it is neither superfluous nor cold, that he slept by the will of God, or the counsel of God; because the meaning thereof is, that God, in the death of David, did not forget that prophecy; as if he should say that the body of David lay in the grave not without the counsel or purpose of God, until it should rise again, that the effect of the prophecy might be extended unto Christ. If no man mislike that which I say, we are taught hereby to what end men live in the world, to wit, that one man may help another. For every man doth not live, neither is born, for himself, but mankind is knit together with a holy knot. Therefore, unless we be disposed to overthrow the laws of nature, let us remember that we must not live for ourselves, but for our neighbors.

But here may a question be asked, whether we ought not also to care for our posterity? I answer, that the ministry of the godly is also profitable for the posterity, as we see that David, being dead, doth profit us more at this day than a great part of those which live with us; but Paul meaneth simply, that the faithful during their whole life employ themselves and their offices to help their neighbors, and that death is unto them as a goal, because they have made an end then, when the Lord calleth them out of the world. The sum is, that we must have respect first to our time, that we may serve our brethren, with whom and among whom we lead our life; and, secondly, we must do our endeavor that the fruit of our ministry may redound unto our posterity. Seeing that God prescribeth his servants this law, their rashness cannot be excused who feign that the dead pray for us, and that they do no less serve the Church than whilst they lived.

By the counsel of God he fell on sleep. Paul might have said simply that David died; he addeth by the counsel of God, that we may know that that was not fulfilled in the person of the prophet which is read in the Psalm. Notwithstanding, we are taught that the bond of life and death is in like sort appointed for us by God, as it is Psalm 90:3,

“Thou sendest out men, and makest them to pass over; again thou sayest, Come again, ye children of men.”

Yea, Plato setteth down this very eloquently, that it is meet that men pass out of the world not without the leave and pleasure of God, by whose hand they are placed there as a standing for a time. “Cujus manu in ea, tanquam in statione, ad tempus locati sunt,” by whose hand they are placed in it for a time, as at a station. And for this cause, when he speaketh of David’s death, he maketh mention of the counsel of God, that we may know that corruption did not happen to him by chance, as if God had forgotten his promise; but that it came to pass by God’s providence, that the faithful might know that the prophecy was to be referred unto another. To sleep, and to be laid unto the fathers, are forms of speech so well known and so common, that they need no exposition.

Acts 13:38-42

38. Therefore, be it known unto you, “Viri fratres,” brethren, omitted. that through him remission of sins is promised to you: 39. And from all things, from which ye could not be justified in the law of Moses. 40. Whosoever believeth in this man is justified. 41. Therefore, take heed, lest that befall you which is said in the prophets; 42. Behold, ye despisers, and wonder, and vanish away; because I do a work in your days, a work which ye shall not believe, if a man tell it you.

38. Therefore, be it known unto you. After that he hath declared the mean whereby salvation is purchased through Christ, he doth now intreat of his office and power. And this is the principal point, to know what good things we have by the coming of Christ, and what we are to hope for at his hands. And although Luke setteth down in a word that Paul preached of the benefits of Christ, yet there is no cause why any man should doubt but that so great matters were handled weightily, and only according as their dignity did require. By this word, Be it known unto you, Paul meaneth that nothing should hinder them from knowing such an excellent and plain matter, save only sloth; and that, therefore, it was an absurd thing that those benefits of God should be hidden from the faithful which were offered by Christ. For he was sent with the shrill preaching of the gospel, which our faith ought to hear, that it may enter into the sure possession of his good things; for we must know what he is, that we may enjoy him truly. Forgiveness of sins is set first, whereby God doth reconcile us unto himself. That which God will have preached to all his people doth he show to be necessary for all men; for Paul speaketh not to one or two, but to all the Jews which were at Antioch.

Therefore, we must first mark that we be all enemies to God through sin, (Colossians 2:13.) Whereupon it followeth that we are all excluded from the kingdom of God, and are given over to eternal death, until God receive us to favor by the free forgiveness of sins. We must also note this, that God doth pardon to us our sins, and that he is reconciled through the Mediator, because like as without him there is no satisfaction, so neither is there any pardon or forgiveness of guiltiness. These be principles of our faith which are not learned in the schools of the philosophers, that all mankind is condemned and drowned in sin, that there is in us no righteousness which is able to reconcile us to God; that the only hope of salvation resteth in his mercy, whilst that he doth freely forgive us; and that those remain under the guilt which fly not unto Christ, and seek not forgiveness “Expiationem... peccati,” expiation of sin. in his death.

And from all things. He doth secretly prevent that which might seem contrary to the former doctrine. For look how many ceremonies of the law there were, so many exercises were there to obtain remission of sins. Therefore, the Jews might readily object, If he alone do reconcile God to us, our sins being done away, to what end serve so many washings and sacrifices, which we have hitherto used according to the prescript of the law? Therefore, lest the ceremonies of the law hinder the Jews, Paul teacheth that Christ doth that which they were not able to do. Not that Paul spake so briefly and compendiously, (for he did not hope that the Jews would at the first come unto Christ, casting from them suddenly the affiance which they had in the righteousness of the law;) but it was sufficient for Luke briefly to collect “Perstringere,” glance at. the sum of those things which he then taught in just and due order. His meaning is, that the Mediator took away that let from the Jews wherein they did stick. The ceremonial law ought indeed to have been a schoolmaster to lead them by the hand unto Christ; all rites commanded by God were helps to help and further their faith; but as men use preposterously to corrupt the holy ordinances of God, they stop the way before themselves by their ceremonies, and they shut the gate of faith, that they could not come to Christ. They thought they had righteousness in sacrifices; that by washings was gotten true cleanness; that God was pleased with them so soon as they had ended their external pomp: in sum, forsaking the body, they laid hold upon vain shadows. God did indeed appoint no unprofitable or vain thing in the law; wherefore ceremonies were sure and undoubted testimonies of remission of sins. For God did not lie in these words, Let the sinner do sacrifice, and his iniquity shall be purged. But as Christ was the end of the law, and the heavenly pattern of the tabernacle, so the force and effect of all ceremonies did depend upon him; whereby it is proved that they were vain shadows, when he was set aside, (Hebrews 8:5.) Now we see Paul’s drift and purpose; to wit, that he meant to draw away the Jews from the false and perverse confidence which they reposed in the law; lest being puffed up, they should think that they had no need of Christ’s help, or lest they should seek only external felicity in him.

Be justified in the law. This place doth plainly show what the word justified doth import in all other places where it is used; to wit, to be delivered and acquitted. There was mention made of remission of sins; Paul affirmeth that there is no other way whereby we can obtain the same but the grace of Christ. Lest any man should object that there be remedies to be found in the law, he answereth that there was in them no force. Therefore the sense is plain, that they cannot be justified from sin in the law, because the rites of the law were neither just nor lawful prices to remove guiltiness; they were nothing worth of themselves to deserve righteousness, neither were they sufficient recompenses to appease God. Certainly, it cannot be denied (but wickedly) that that justification annexed to remission of sins is, as it were, the means and way to obtain the same. For what else doth Paul go about but to confirm that saying, that our sins are forgiven us through the benefit of Christ, by answering contrary objections? And he proveth it, because neither satisfactions, neither all the rites of the law, call justify us from sin. Therefore he is justified by Christ, who is freely loosed from the guilt and judgment of eternal death to which he was subject. This is the righteousness of faith, whilst that God counteth us just, by not imputing our sins.

This only propriety of the word is sufficient to refute the cavils of the Papists, who hold that we are not justified by pardon or by free accepting, but by habit and infused righteousness. Therefore, let us not suffer them to rend in pieces unworthily and wickedly this text of Paul, when he saith that they are justified from all things, that we may be assured of remission of sins. And now we must know that the law of Moses is set against Christ, as the principal mean to obtain righteousness, if there had been any besides Christ. Paul disputeth, indeed, of ceremonies; but we must note that there was nothing omitted in them which might serve to purge sins and to appease God. Yet there was not one of all the ceremonies of the law which did not make man guilty, as a new handwriting; as Paul teacheth, Colossians 2:14. What then? Assuredly God meant to testify that men are justified by the death of his Son alone, because he made him sin for us who did [knew] no sin, that we might have righteousness in him, (2 Corinthians 5:21.) Whereupon it followeth that whatsoever satisfactions are invented by men, they tend to rob Christ of his honor. In the law and in Christ signify as much as by the law and by Christ, according to the Hebrew phrase.

From all things. By this member is refuted the wicked invention of the Papists, who teach that only original sin and actual sins committed before baptism are clearly and freely forgiven by Christ, and that others are redeemed by satisfactions. But Paul saith plainly that we are justified from sins by Christ throughout the whole course of our life. For we must remember that the ceremonies [rites] of the law were committed to the Jews, that as well the profit as the use thereof might flourish daily in the Church; that is, that the Jews might indeed understand that their sacrifices and washings were not continually reiterated in vain. If the truth and substance of them be found in Christ, it followeth that there is no other satisfaction or sacrifice to put away sins but his death; otherwise there should be no analogy or proportion between this and the old figures. The Papists call us back unto repentance and the keys, as if the ceremonies of the law were not exercises to think upon repentance, and as if the power of the keys were not annexed unto them. But the faith of the godly was holpen by such helps, that they might fly unto the grace of the Mediator alone. Therefore, let this remain sure and certain that the righteousness which we have in Christ is not for one day or a moment, but it is everlasting, as the sacrifice of his death doth daily reconcile us to God.

39. Every one that believeth. Paul showeth how men obtain the righteousness of Christ; to wit, when they receive it by faith; and that which faith doth obtain is not obtained by any merits of works. Wherefore, Paul’s opinion is plain, that we are justified by faith alone, which, notwithstanding the Papists oppugn [oppose] and strive against no less obstinately than bitterly, nevertheless, it is requisite that we know what the word believe doth import, which is made unsavory to the Papists through ignorance. There be also other benefits of Christ which we reap by faith; for when he regenerateth us by his Spirit, he restoreth in us the image of God; and after that the old man is crucified he fashioneth us unto newness of life. But it was enough for Luke to express this one thing, how men return into favor with God, from whom they be estranged by sin, because we may easily pass thence unto the residue.

40. Take heed that that come not upon you. Because he had to do with stiff-necked men, or at least there were diverse in the company which were stiff-necked (as if he meant with a hammer to soften their stubbornnesses) he addeth a chiding unto doctrine. For if the Jews had been obedient and willing to obey, undoubtedly he would have sought sweetly to allure them unto Christ. But it was either their sluggishness, or else their willfulness, that caused him to be more angry; like as all those must be cited to appear before God’s judgment-seat who contemn the grace of Christ and the horrible judgment of eternal death must be denounced to those. He signifieth, indeed, that there is yet place left for repentance, when he willeth “Hortatur,” exhorteth. them to take heed; yet, notwithstanding, he telleth them therewithal, that unless they beware in time, the horrible vengeance of God is not far off.

Which is said in the prophets. The place which is cited is taken out of the first chapter of Habakkuk, (Habakkuk 1:5;) but because all prophecies were gathered into one volume or body, Paul saith that it is written in the prophets.

41. And yet he doth not recite word for word the words of Habakkuk, which go thus, “Behold, ye Gentiles, and see and wonder, and be astonished; because a work shall be done in your days which no man shall believe when it shall be told him.” Paul saith, “Behold, ye despisers,” that the Jews may know that the vengeance which was once brought upon their fathers is common to the despisers of the word; as if he should say, God doth at this day make no less account of his word, the contempt whereof he did once punish so sharply. Therefore, the prophet’s denunciation doth appertain unto all ages, so that the despisers cannot hope that they can escape that vengeance now whereof others have tasted. They boasted of the temple; they vaunted that they were the people of God; being puffed up with wicked pride, they despised all threatenings. Therefore Paul putteth them in mind of that which God by his prophets doth threaten to the despisers.

A work in your days. The sense is, Those who refuse to believe the word of God shall feel his hand, that being at length with plagues convicted, they may know that he spake in earnest. It is a common proverb, that experience is the mistress of fools. So the Lord doth indeed punish the wicked, “Re ipsa impios coarguit,” convicts the wicked by the reality. that being tamed with miseries, they may begin to confess his power. And what manner [of] punishment doth he denounce? Because you (saith he) do not believe my word, I will show an example among you which no man will believe; by which words he meaneth, that he will punish them, so that the world shall be afraid to see it. For as rebellion against God is a detestable monster, so it is no marvel if of itself it beget monsters of punishments. Therefore, we must beware, lest, if we cease to give credence to God’s word, we feel his hand more mighty than all our senses do comprehend, and even unto the astonying [astonishment] of all the whole world; and lest even we be made astounded through fear. Habakkuk prophesieth of the destruction brought upon them by the Chaldeans; but the punishment whereby God revenged the contempt of his gospel was more cruel, [severe.] Therefore, let us accustom ourselves to fear God and reverently embrace his word, lest some such things befall us.

Acts 13:42-45

42. And when the Jews were gone out of the synagogue, the Gentiles exhorted them that they would speak to them words between the Sabbaths. “Intermedio Sabbatho,” in the interval between the Sabbaths. 43. And when the synagogue was dissolved, many of the Jews and religious proselytes followed Paul and Barnabas, who, talking with them, persuaded them to continue in the grace of God. 44. And when the Sabbath was come, almost the whole city was gathered to hear the word of God. 45. And when the Jews saw the multitudes, they were filled with indignation, and spake against those things which were spoken by Paul, contrarying [contradicting] them, and blaspheming them.

42. When they were gone out of the synagogue. It may be also read, out of the synagogue of the Jews, and peradventure more fitly. For it is likely that they were gone out before the multitude was dispersed; and that is gathered out of the text because Luke saith shortly after, that when the synagogue was dissolved certain of the Jews did follow Paul and Barnabas. Therefore, the sense is, that Paul and Barnabas went out whilst the Jews were yet assembled, and that they were then requested by the Gentiles to take some pains with them in the mean season.

43. And that afterward there came certain of the Jews and proselytes to Paul, being both desirous to learn, and also that they might make profession of their faith. When as the old interpreter and Erasmus did translate it the Sabbath following, they did not understand Luke’s meaning. For seeing that he intreateth in this place of the Gentiles, I do not think that they choose a Sabbath wherein they may hear Paul and Barnabas. For that day was appointed for the Jews, but the Gentiles had no less opportunity upon other days. Therefore, to what end should they defer their desire and prayers until the eighth day? Yea, rather they covet to hear Paul whilst he is at leisure, and is not occupied in teaching the Jews. So that the Lord doth not suffer them to be idle until the Sabbath come, offering unto them matter in the Gentiles, wherein they may exercise themselves.

42 They would speak words. I have translated it as it is in Luke, though the article τα may be taken for τα αυτα, as in some other places. Then the sense should be, that they were requested that they would that week intreat of the same things before the Gentiles. Furthermore, whilst that the Gentiles do snatch greedily at every first opportunity, the Jews being quiet, “Fastidio pleni,” being full of disdain. do neglect that which is set before them; only that certain of them join themselves to Paul and Barnabas. Luke expresseth the proselytes by name, who seeing they had embraced the doctrine of the law, and did worship the God of Israel, were not puffed up with that pride which hindered the Jews, who made boast of their long stock and race.

43. Who speaking. The sense is doubtful. For it may be referred unto the Jews and proselytes, that they exhorted Paul and Barnabas that they should not faint, but stand stoutly in the grace of God. Neither did they want occasion; for they saw combats prepared for them; and that therefore they had need of invincible constancy to suffer and abide the brunts of the contrary faction. Wherefore that might very well agree, that being inflamed with a desire to go forward, they sought to encourage Paul and Barnabas to hold on. If you refer it unto Paul and Barnabas, the sense shall be this, that they did not reject those which came, but they entertained them courteously and gently, and confirmed and strengthened them, that they might persist in the grace which they had received. And this word grace doth first comprehend the faith of the gospel; secondly, those good things which come thence to us; or, that I may speak more briefly, the calling into the hope of eternal salvation.

44. And when the Sabbath came. The great assembly of the people doth prove that Paul and Barnabas loitered not between the Sabbaths, and they did not take pains with the Gentiles in vain; for the studies and desires of the people had been so prepared, that they all desired to know the whole matter more surely, which they did hope would be, if it should be discussed among the Jews. For we may guess that though they were allured with some sweet taste, yet were they not as yet thoroughly persuaded to receive the doctrine of the gospel without doubting, “Sine controversia,” without controversy. but that they came into the synagogue in a quandary, “Suspensi,” suspended. between hope and desire.

45. They were filled. It is no new matter for the rage of the wicked to be inflamed when the light of the gospel is set somewhat nearer; especially when they see the increase of sound doctrine, they break out with greater violence to resist. And it is to be doubted whether Luke do mean, by the word zeal, that they were moved with a certain wicked indignation, to set themselves against Paul and Barnabas, as ambition is the mother as well of envy as of all contention; or he take zeal for indignation conceived thereupon, because they did lament that the Gentiles were made equal with the people of God. For they counted this a very unmeet thing, that the holy treasure of doctrine, which was the proper inheritance of the children, should he, as it were, at all men’s feet.

Gainsaying and blaspheming. They were so sore set upon resisting, that they brake out at length into blasphemy. And Satan doth for the most part drive the wicked unto such madness, that when they be overcome with reasons and discouraged, they wax harder and harder; and wittingly and willingly they spew out at length blasphemies against God and the truth. Wherefore we must take so much the more heed when as the truth of God is plainly set before us, lest, if we be carried away with a desire to speak against it, we fall straightway into that steep down. “In illud praecipitium ruamus,” we rush instantly over that precipice.

Acts 13:46-52

46. And when Paul and Barnabas had taken liberty, [or boldness,] they said, It was necessary that we should. first preach the word of God to you. And after that ye reject it, and do not judge yourselves worthy of eternal life, behold, we turn unto the Gentiles. 47. For thus hath the Lord commanded us: I have made thee a light of the Gentiles, that thou mayest be the salvation unto the end of the earth. 48. And when the Gentiles heard, they rejoiced, and glorified the word of the Lord; and they believed, as many as were ordained unto eternal life. 49. And the word of the Lord was spread abroad throughout the whole region. 50. And the Jews stirred certain religious and honest women, and the chief men of the city, and they raised persecution against Paul and Barnabas, and expelled them out of their coasts. 51. And they shaked up the dust of their feet against them, and came to Iconium. 52. And the disciples were filled with joy and with the Holy Ghost.

46. When they had taken liberty. Luke showeth that the servants of Christ were so far from being discouraged with the stubbornness of the enemies, that they began, therefore, to inveigh against them afresh more freely. For though they had sharply pricked them, yet they did yet spare them a little; but now, when they see Christ obstinately rejected by them, they “Vicissim,” in their turn. excommunicate them and deprive them of the kingdom of God. And by this example are we taught that we must not use extreme severity, save only against those who are quite past hope. And the more bold the reprobate are to oppress the truth, the more courage ought we to take to ourselves. For the servants of God must be armed with invincible constancy of the Spirit, that they may never give place to the devil, nor to his ministers; as the Lord commandeth Jeremiah to encounter with the reprobate with a face of iron.

It was necessary. He accuseth them of unthankfulness, because, whereas they were chosen by God out of all people, that Christ might offer himself unto them, they refuse so great a benefit maliciously. And in the former member he setteth down the degree of honor and excellency whereunto God had exalted them; afterward followeth the upbraiding, because they do willingly cast from them so great grace; whereupon he concludeth that it is now time that the gospel be translated unto the Gentiles. In that he saith, that it was meet that it should first be preached to them, it doth properly appertain unto the time of Christ’s kingdom. For under the law, before Christ was given, the Jews were not only the first, but alone. Therefore was it that Moses called them a priestly kingdom, and the peculiar people of God, (Exodus 19:5, 6.) But the adoption of God rested then with them alone upon this condition, (the Gentiles being omitted,) that they should be preferred as yet before the Gentiles by the coming of Christ. For though Christ reconciled the world to his Father, yet they were former in order, who were already near unto God, and of his family. Therefore, that was the most lawful order, that the apostles should gather the Church first of the Jews, afterward of the Gentiles, as we saw in the first chapter, (Acts 1:18,) and in other places, so that the fellowship of the Gentiles did not take from the Jews the right of the first-begotten, but that they were always the chief in the Church of God. In this respect Paul saith, that the righteousness of God is made manifest in the gospel, first to the Jews, then to the Grecians, (Romans 1:16.) Such greatness of grace which God vouchsafed to bestow upon them, doth exaggerate and increase the greatness of their sin, whilst that they reject that which is so mercifully offered unto them. Therefore he addeth that they give judgment of themselves, that they are unworthy of eternal life. For seeing that the rejecting of the gospel is the denial of the righteousness of God, we need no other judge to condemn the unbelievers.

And after that ye reject. Paul seemeth to reason unfitly. For, first it was not of necessity that the Jews should be excluded, that the Gentiles might be admitted unto the hope of salvation; secondly, this was more convenient, that, after the Jews had embraced the gospel, they should grant the second place to the Gentiles. And Paul speaketh in like sort as if they could not grow together into one body, and as if the gospel could not come unto the Gentiles unless it were rejected of the Jews. And now was he not ordained to be the apostle of the Gentiles before he found such stubbornness in the Jews? “Cur ergo nunc demum ad gentes se convertit, quasi earurn vocatio ex electi populi infidelitate pendeat,” why then does he now only turn to the Gentiles, as if their calling depended on the infidelity of the chosen people? omitted. I answer, that there is great force in the words we are turned For his meaning is, that he is now turned away from the Jews, that he may addict and give over himself wholly to the Gentiles. If they had remained in their degree such turning had not followed, but he should have drawn the Gentiles also with a continual course, after that the Jews were received into the bosom; and he should have embraced them both together, know, forasmuch as the Jews turn their backs, and withdraw themselves from his ministry, he cannot look upon them and the Gentiles both at once. Therefore, taking his leave of them, he is enforced to translate his care unto the Gentiles. Therefore, unless the Jews had estranged themselves from the Church, the calling of the Gentiles should have been such as is by the prophets described: “In that day shall seven strangers take hold of the cloak of a man that is a Jew, and shall say, we will walk with you; because God is with you.” But now the Gentiles are called after a new and accidental manner; because, when the Jews were rejected, they entered into the empty possession. They ought to have been gathered unto the Jews; but after that they fell away, and were driven out, they came in their place. So that their death was the life of the Gentiles, and the natural branches being cut off, the wild olives were ingrafted into the holy root, until God do at length restore them also unto life, being ingrafted into their former root, that the Israel of God being gathered together from all quarters may be saved.

47. As he hath commanded. The place is taken out of Isaiah, where, notwithstanding, God doth rather speak unto his Son than unto the apostles. But we must note, that many things which the Scripture attributeth to Christ do appertain unto his ministers. I say many things; not all things: for there be certain titles proper to the person of Christ, wherewith to adorn the ministers were wicked sacrilege. Christ is called our Righteousness, because he was the only purging sacrifice, “Victima expiatrix,” expiatory victim and hath reconciled the Father to us by his death, and did rise again afterward, that, having overcome death, he might purchase for us eternal life. Therefore the whole substance of our salvation is in Christ’s person; but inasmuch as he worketh by his ministers, by resigning to them his office, he doth also impart with [to] them his titles. Of this sort is the preaching of the gospel. He alone was appointed by the Father to be our teacher; but he hath put in his place pastors and doctors, who speak, as it were, out of his mouth. So that the authority remaineth wholly to him, and he is nevertheless heard in his ministers. Therefore Paul doth fitly apply unto himself the testimony of Isaiah, where he intreateth of the preaching of the gospel.

I have made thee a light. It should seem that he speaketh in that place of such a calling of the Gentiles as doth not carry with it the casting off of the old people. For God doth rather associate strangers unto the Jews, who were before of the household. It is but a small matter, saith he, that thou be my minister in teaching Israel, because I have made thee a light to the Gentiles. God doth seem to begin his Church among the children of Abraham, and, that done, to reach out his hand to the Gentiles, that they may both make one Church by one consent of faith. But Paul doth in such sort cite the prophecy, as if it could not be fulfilled unless the Jews had been cast off. For he signifieth that the light of Christ was lighted to the Gentiles, after that they were cast into the darkness of death. I answer, that this cannot be necessarily proved out of the text, that Paul doth affirm that the Gentiles could not have been illuminated before the light of the Jews had been put out. For this may be the sense, Forasmuch as you have deprived yourselves of eternal life, there is no cause why ye should think that the grace of God is profaned, if, leaving you, we take care and charge of the Gentiles; for the Messiah is not given to you alone, but he is appointed to be the Savior of the whole world; as it is written, “I have made thee,” etc.; although, if you weigh the place of the prophet more thoroughly, you shall find the casting off of the old people included therein. For God pronounceth that he will be glorious and renowned in the ministry of Christ, though Israel be not gathered together. He addeth afterward, by way of exposition, that the power of Christ shall not be restrained unto one people only, because his light shall shed abroad his beams unto the farthest parts of the world unto salvation. It seemeth that Paul noteth this occasion of calling the Gentiles, namely, because, seeing he found no matter to exercise himself in among the Jews, he gave himself wholly to the Gentiles. We must note this by the way, in the words of the prophet, that salvation is put after light, according to that saying of Christ,

“This is eternal life, to know thee, the true God,” etc. (John 17:3.)

For if the knowledge of God alone bring to us salvation, it is likewise the only resurrection from destruction of eternal death, for us to be illuminated into the faith of Christ, after that we be delivered from the darkness of ignorance.

48. And when the Gentiles heard. The matter of the Gentiles’ joy was this, [viz.] when they heard that they were not called to salvation at a sudden, as if this had not been decreed before by God, but that that is now at length fulfilled which was foretold many years before. For doubtless it was small confirmation of their faith, because salvation was promised to them by the coming of Christ, whereby it did also come to pass that they did with more earnest desire and reverence embrace the gospel. To glorify the word of God may be expounded two manner of ways, either that they did confess that it was true which was prophesied by Isaiah, or that they embraced the doctrine which was set before them with faith. Assuredly there is a full subscription noted out, because they dispute or doubt no longer, so soon as they saw that Paul had gotten the victory. And surely we do then honor the word of God as we ought, when we submit ourselves obediently to it by faith; as it cannot be more grievously blasphemed than when men refuse to believe it. And here we see how the Gentiles were not hindered, by that stubbornness which they saw in the Jews, from giving their name to Christ. With like courage “Animi magnitudine,” magnanimity. must we despise and tread under foot the pride of the wicked, when, by their obstinacy, they study to stop the way before us.

And they believed. This is an exposition of the member next going before, at least in my judgment.: For Luke showeth what manner [of] glory they gave to the word of God. And here we must note the restraint, [reservation,] when he saith that they believed, (but) not all in general, but those who were ordained unto life. And we need not doubt but that Luke calleth those τεταγμενους, who were chosen by the free adoption of God. For it is a ridiculous cavil to refer this unto the affection of those which believed, as if those received the gospel whose minds were well-disposed. For this ordaining must be understood of the eternal counsel of God alone. Neither doth Luke say that they were ordained unto faith, but unto life; because the Lord doth predestinate his unto the inheritance of eternal life. And this place teacheth that faith dependeth upon God’s election. And assuredly, seeing that the whole race of mankind is blind and stubborn, those diseases stick fast in our nature until they be redressed by the grace of the Spirit, and that redressing floweth from the fountain of election alone. For in that of two which hear the same doctrine together, “Promiscue,” indiscriminately. the one showeth himself apt to be taught, the other continueth in his obstinacy. It is not, therefore, because they differ by nature, but because God doth lighten [illumine] the former, and doth not vouchsafe the other the like grace. We are, indeed, made the children of God by faith; as faith, as touching us, is the gate and the first beginning of salvation; but there is a higher respect of God. For he doth not begin to choose us after that we believe; but he sealeth his adoption, which was hidden in our hearts, by the gift of faith, that it may be manifest and sure. For if this be proper to the children of God alone to be his disciples, it followeth that it doth not appertain unto all the children of Adam in general. No marvel, therefore, if all do not receive the gospel; “Promiscue,” indiscriminately. because, though our heavenly Father inviteth all men unto the faith by the external voice of man, yet doth he not call effectually by his Spirit any save those whom he hath determined to save. Now, if God’s election, whereby he ordaineth us unto life, be the cause of faith and salvation, there remaineth nothing for worthiness or merits.

Therefore, let us hold and mark that which Luke saith, that those were ordained before unto life, who, being in-grafted into the body of Christ by faith, do receive the earnest and pledge of their adoption in Christ. Whence we do also gather what force the preaching of the gospel hath of itself. For it doth not find faith in men, save only because God doth call those inwardly whom he hath chosen, and because he draweth those who were his own before unto Christ, (John 6:37.) Also Luke teacheth in the same words, that it cannot be that any of the elect should perish. For he saith not that one or a few of the elect did believe, but so many as were elect. For though God’s election “Adoptio,” adoption. be unknown to us until we perceive it by faith, yet is it not doubtful or in suspense in his secret counsel; because he commendeth all those whom he counteth his to the safeguard and tuition of his Son, who will continue a faithful keeper even unto the end. Both members are necessary to be known. When election is placed above faith, there is no cause why men should challenge to themselves any thing in any part of their salvation. For if faith, wherein consisteth salvation, which is unto us a witness of the free adoption of God, which coupleth us to Christ, and maketh his life ours, whereby we possess God with his righteousness, and, finally, whereby we receive the grace of sanctification, be grounded without us in the eternal counsel of God; what good things so ever we have, we must needs acknowledge that we have received it of the grace of God, which doth prevent us of its own accord. Again, because many entangle themselves in doubtful and thorny imaginations, whilst that they seek for their salvation in the hidden counsel of God, let us learn that the election of God is therefore approved by faith, that our minds may be turned unto Christ as unto the pledge of election, and that they may seek no other certainty save that which is revealed to us in the gospel; I say, let this seal suffice us, that

“whosoever believeth in the only-begotten Son of God hath eternal life,” (John 3:36.)

49. The word of the Lord was spread abroad. Luke doth in this place declare the proceeding “Progressum,” the progress. of the gospel; wherein appeareth how true the parable of Christ is, when he saith that it is like to leaven, (Luke 13:21.) We heard before that there was great concourse of people, so that the seed of true doctrine was sown throughout the whole city. Luke saith now that it was spread farther, to wit, throughout the whole country.

50. Nevertheless, he declareth that that was done not without great pains and trouble. Therefore, the beginning of the calling of the Gentiles was joyful and prosperous, neither could Satan hinder the course of the grace of God; but in the mean season, it stood Paul and Barnabas upon (whom God had brought forth into the field “Athletas in arenam,” as wrestlers into the arena. ) to strive. And we must mark what Luke saith, that the religious and honest women, together with the chief men of the city, were enforced to persecute the servants of Christ. For this was no small offense to the rude, and those who were as yet scarce begotten in Christ, when they saw all those men and women which were of any account or estimation set against Christ, and also whatsoever was praise-worthy according to men. A great multitude of men received Christ, but it was but the multitude and the offscourings of men. Against them were set the chief men of the city, who with their pomp did easily oppress the base and obscure multitude. That might also cause doctrine to be suspected, yea, to be hated, in that godly and honest matrons to look to were enemies to it. If wicked, ungodly, and mischievous men should have issued out of their taverns and dens; if companies of whores should break out of their brothel-house, it should be no reproach to the gospel; yea, rather the dignity thereof should thereby appear more plainly; but now, what may the weak think with themselves, but that the doctrine which hath such adversaries is not of God? Therefore it was expedient that not only the faithful, who were as yet weak, should be confirmed by the Lord, lest their faith should fall, but also that the hand should be reached out to Paul and Barnabas, lest, being discouraged, they should leave off.

And by this example the Lord meant to teach us that we must valiantly resist such lets; “Offendiculos,” petty scandals. and that we must beware lest the vain visors of virtue “Inanes virtutum larvae.” empty masks or shows of virtue. do blind our eyes, so that we cannot see the glory of Christ which shineth in the gospel. For it is certain that all that virtue and honesty which is in men is mere hypocrisy where they set themselves against. Christ; though it may be that those who are rashly carried against Christ for a time may afterwards repent. Notwithstanding, we must thus think with ourselves, that whatsoever fair show of holiness those bear who resist the gospel, they are neither endued with the perfect fear of God, neither are they any thing else but a vain shadow, how greatly soever they boast of their virtue. Neither is it without cause that Christ hath this title given him, that he revealeth the cogitations of many hearts, (Luke 2:35.)

Religious. And what manner [of] religion could that be where there was no reverence of the Word of God? We must note that there be four kinds of men: as there be few which worship God sincerely and from the heart, so there be few who openly profess the manifest and gross contempt of him. These be two sorts. And the more part is neither quite without religion, neither is it altogether void of the common worship of God; but yet, notwithstanding, whilst they do coldly, and, as it were, overfields “Defunctorie,” in a perfunctory manner. play with God, if they be thoroughly examined they be but profane; like as, at this day, the ungodliness of many is after a sort shrouded under ceremonies, and the reigned profession of the worship of God. So that in all ages there have been certain worshippers of God who have worshipped him like stage-players, “Histrionici Dei cultores,” histrionic worshippers of God. whose holiness did wholly consist in gestures and vain pomps. In Paul’s time, even as at this day, a peculiar study of godliness was to be found in a few, whose religion, though it were impure, and their heart reigned, deceitful, and double, yet are they counted after a sort religious, in respect of their zeal. But hereby appeareth what account we may make of bare religion, which driveth headlong, through unadvised heat, the professors thereof, to resist the kingdom of God, and to oppress his glory. Furthermore, it is to be thought that though these matrons had not altogether given their name to Judaism, neither had they been nousled “Imbutae,” imbued with. in the doctrine of the law, yet were they half Jewesses, and that was the cause that they did so willingly take upon them the defense of the nation. For thus are women led about captive, being laden with sins, as Paul witnesseth.

51. When they had shaken of the dust of their feet. We may also gather, even by the commandment of Christ, (Matthew 10:14; Luke 9:5; 10:11,) that this was a token of cursing among the Jews. For it is not to be thought that Christ meant to have his [disciples] use an unknown sign, forasmuch as it was his purpose to terrify the gross and professed condemners of his doctrine. Furthermore, he meant by this means to declare that God doth so detest the wicked, that we must take meat heed that we have no fellowship with them, lest we be infected with their uncleanness. All the wicked are said, indeed, to pollute the ground whereon they tread; but the Lord did never command that any, save only the condemners of his word, should be so rejected with such execration. If any adulterer or whoremonger, if any perjured person, if any drunkard, “Si quis homicida,” if any murderer, omitted. were to be excommunicate, this sign was not used. Therefore, it appeareth how intolerable the contempt of the word of God is in his sight; because, when as he commandeth that the dust of the feet be shaken off, it is as much as if he should pronounce that they are the bond-slaves of Satan, men past hope, and worthy to be banished “Qui exterminentur,” to be exterminated.

from off the earth. Wherefore, let this so great;, severity teach us to reverence the gospel. Also the ministers of the word are taught with how great ferventness of zeal they must maintain the majesty of the word, that they do not coldly dissemble and wink at the contempt thereof.

52. The disciples were filled with joy This member may be expounded two manner of ways; That they were filled with joy and the Spirit, by hypallage, thus, With joy of the Spirit, or (which is all one) with spiritual joy; because there is no quietness, peace, or joy of conscience, but it cometh of the Spirit of God, in which respect Paul saith that the kingdom of God is righteousness, peace, and joy in the Spirit, (Romans 14:17;) or that the word Spirit may contain under it other virtues and gifts. Yet this pleaseth me better, that they were filled with joy; because the grace of the Holy Spirit reigned in them, which alone doth so make us glad, truly and perfectly, that we are carried up above the whole world. For we must mark Luke’s drift, that the faithful were so far from being troubled and shaken with those stumbling-blocks, how great soever they were, with the reproach of their teachers, with the disquieting of the city, with terrors and threatenings, also with fear and dangers hanging over their heads, that they did with the loftiness of their faith despise valiantly the gorgeousness, as well of their reigned holiness as of their power. And assuredly, if our faith shall be well grounded in God, and shall be thoroughly rooted in his word; and, finally, if’ it shall be well fortified with the aid of the Spirit as it, ought, it; shall nourish peace and joy spiritual in our minds, though all the world be in an uproar.

Indexes

Index of Scripture References

Genesis

1   1:13   1:14   3:19   4:13   8:22   11:7   17:7   17:7   17:7   17:7   22:9   22:10   22:17   22:18   23:9   35:7   46:27   49:10

Exodus

4:22   4:22   7:13   8:8   8:17   8:24   12:29   12:37   14:10   17:11   19:5   19:6   20:11   20:22   25   25:40   29:41   32:9   33:3   33:5

Leviticus

11:21

Numbers

6:27   12:6   28:2

Deuteronomy

4:7   4:8   4:10   4:14   4:32   4:34   7:3   10   10:8   13:3   18:15   18:15   29   30:6   30:12   32:9   32:43

Joshua

11:22   24:32

1 Samuel

1:3   8:5   8:7   15:28   16:14   24:9

2 Samuel

11:27   14:17   19:27   24:16

1 Kings

5:7   8:23   17:23

2 Kings

6:17

Job

1:12   2:7

Psalms

1   16:10   20:7   31:6   34:8   44:22   44:23   46:5   46:5   49:15   50:15   65:2   69:9   82:6   89:20   90:3   91:11   110:1   112:9   118:22   118:22   130:4   132:3   132:14

Proverbs

15:8   16:18   16:33

Isaiah

2:3   6:6   10:22   11:2   11:4   14:13   14:13   14:14   19:18   23:8   37:14   43:22   48:16   53:4   53:5   55:3   58:7   61:1   65:1   65:16   66:2   66:2   66:5   66:21

Jeremiah

4:2   17:24   31:34

Ezekiel

1:4   11:19   11:19   20   20:18   32:40   33:7   37:4

Daniel

9:26   10:5   10:12

Hosea

14:2

Joel

2:29

Amos

5:25

Habakkuk

1:5

Malachi

4:4-6

Matthew

5:1   5:43   5:44   6:9   7:7   7:7   7:7   10:5   10:7   10:14   11:13   11:28   13:12   13:12   13:17   15:22   15:26   17:5   18:10   18:20   22:32   22:42   24   25:21   26:56   26:70   27:3   27:57   28:20

Mark

1:15   4   6:13   16:15   16:15   16:15   16:15   16:16   16:16   16:47

Luke

2:35   2:35   2:42   6:13   8:13   9:5   10:11   10:16   10:16   10:24   12:47   13:21   14:28   21   21:2   24:19   24:25   24:26   24:47   24:48

John

1:14   1:32   1:32   2   3:30   3:30   3:36   4:9   4:25   5   5:24   5:25   5:46   5:47   6:37   6:70   7   7:38   7:39   10   10:9   10:12   10:13   11:18   12   14:6   14:15   14:16   14:25   14:26   15:26   16:7   16:7   16:22   17:3   17:13   18:34   18:36   19:35   19:36   20:22   21:25

Acts

1:1-2   1:3-5   1:5   1:6-8   1:8   1:9-11   1:12-14   1:15-22   1:18   1:23-26   2   2:1-4   2:14-21   2:22-24   2:25-31   2:27   2:32-36   2:37-39   2:40-42   2:43-45   2:46-47   3:1-11   3:12-16   3:17-21   3:22-24   3:23   3:25-26   4   4:1-4   4:13-18   4:19-23   4:24-31   4:28   4:32   4:32-37   5:1-6   5:5   5:7-11   5:12-16   5:17-26   5:27-28   5:29-33   5:34-39   5:40-42   6:1-6   6:6   6:7-10   6:11-15   7   7   7:1-4   7:9-16   7:17-19   7:20-29   7:30-34   7:35-37   7:38-41   7:42-43   7:44-50   7:54-58   7:58-61   8:1-4   8:5-13   8:14-17   8:18-25   8:26-31   8:32-35   8:36-40   9:1-5   9:6-9   9:10-12   9:13-16   9:17-19   9:19-25   9:26-31   9:32-35   9:36-38   9:39-43   10:1-6   10:7-16   10:17-23   10:23-29   10:30-33   10:34-38   10:39-43   10:44-48   11:1-18   11:19-24   11:25-26   11:27-30   12:1-5   12:6-11   12:12-19   12:19-25   13:1-3   13:4-12   13:8   13:13-15   13:16-23   13:24-26   13:27-31   13:32-37   13:38-42   13:42-45   13:46-52   17:30   17:31   20:16   20:28   22:3   22:9

Romans

1:1   1:4   1:10   1:16   1:16   1:17   1:28   1:28   2:25   2:28   3:26   4:11   4:16   4:17   4:17   4:19   5:10   6:4   6:4   6:6   6:6   6:6   6:10   8:37   9:7   10:4   10:4   10:6   10:10   10:14   10:17   11:16   11:23   12:2   12:19   14:4   14:17   14:23   15:6   15:6   15:8   15:16   15:16   15:16   15:18   16:25

1 Corinthians

2:2   2:8   3   3   3:7   3:7   3:11   3:12   3:16   3:16   3:17   4:7   6:9   6:19   9:5   9:9   9:10   10:4   12   12:4   12:28   12:28   13:3   14:18   15:15   15:17   15:23   15:25   15:42   15:51   15:52   15:54   45:37

2 Corinthians

1:19   1:20   1:20   2:16   2:16   2:16   3   3:6   3:15   5:19   5:20   5:21   8:6   9:7   11:14   41:9

Galatians

1:1   1:2   1:12-24   1:17   2:9   3   3:2   3:2   3:7   3:16   3:16   3:27   3:27   3:28   6:9   6:17

Ephesians

1:21   1:22   2:3   2:11   2:11   2:12   2:14   2:14   2:14   2:14   2:14   2:16   2:17   3:3   3:4   3:6   4:9   4:10   4:10   4:11   4:15   4:22   5:5   6:19

Philippians

1:21   2:7   2:10   3:21   4:7

Colossians

1:14   1:15   1:24   2   2:13   2:14   3:3   3:3

1 Thessalonians

4:17   5:7

2 Thessalonians

2:9

1 Timothy

1:13   3:15

2 Timothy

1:12   2:9   2:11   3:16   4:10

Hebrews

1:1   1:2   2:16   4:12   5:5   6:6   7:1   7:6   8:5   8:5   13:15

James

2:5

1 Peter

1:2   5:5

1 John

4:1

Revelation

2:15

Index of Scripture Commentary

Acts

1:1   1:2   1:3   1:4   1:5   1:6   1:7   1:8   1:9   1:10   1:11   1:12   1:13   1:14   1:15   1:16   1:17   1:18   1:21   1:23   1:24   1:25   1:26   2:1   2:2   2:4   2:5   2:6   2:11   2:12   2:14   2:17   2:18   2:19   2:21   2:22   2:23   2:24   2:25   2:26   2:27   2:28   2:30   2:32   2:33   2:34   2:36   2:37   2:38   2:39   2:40   2:41   2:42   2:43   2:44   2:46   2:47   3:1   3:3   3:4   3:6   3:9   3:11   3:12   3:13   3:16   3:17   3:18   3:19   3:20   3:21   3:22   3:23   3:24   3:25   3:26   4:1   4:4   4:5   4:7   4:8   4:9   4:10   4:11   4:12   4:13   4:17   4:19   4:20   4:21   4:23   4:24   4:25   4:26   4:27   4:28   4:29   4:30   4:31   4:32   4:33   4:34   5:1   5:3   5:4   5:5   5:7   5:8   5:9   5:11   5:12   5:13   5:15   5:17   5:19   5:20   5:21   5:28   5:29   5:30   5:31   5:32   5:33   5:34   5:36   5:40   5:41   5:42   6:1   6:2   6:3   6:4   6:5   6:6   6:7   6:8   6:9   6:12   6:14   6:15   7:1   7:2   7:3   7:4   7:5   7:6   7:7   7:8   7:9   7:10   7:11   7:14   7:16   7:17   7:19   7:20   7:22   7:23   7:24   7:26   7:30   7:31   7:32   7:33   7:34   7:35   7:37   7:38   7:39   7:40   <a href="#xiv.vii

CHAPTER 13

PAUL'S FIRST MISSIONARY JOURNEY: In Company with Barnabas. Ac 13:1-14:28.

Ac 13:1-3. Barnabas and Saul, Divinely Called to Labor among the Gentiles, Are Set Apart and Sent Forth by the Church at Antioch.

The first seven chapters of this book might be entitled, The Church among the Jews; the next five (chapters eight through twelve), The Church in Transition from Jews to Gentiles; and the last sixteen (chapters thirteen through twenty-eight), The Church among the Gentiles [Baumgarten]. "Though Christianity had already spread beyond the limits of Palestine, still the Church continued a stranger to formal missionary effort. Casual occurrences, particularly the persecution at Jerusalem (Ac 8:2), had hitherto brought about the diffusion of the Gospel. It was from Antioch that teachers were first sent forth with the definite purpose of spreading Christianity, and organizing churches, with regular institutions (Ac 14:23)" [Olshausen].

1. there were ... certain prophets--(See on Ac 11:27).

and teachers; as Barnabas, &c.--implying that there were others there, besides; but, according to what appears the true reading, the meaning is simply that those here mentioned were in the Church at Antioch as prophets and teachers.

Simeon ... Niger--of whom nothing is known.

Lucius of Cyrene--(Ac 2:20). He is mentioned, in Ro 16:21, as one of Paul's kinsmen.

Manaen--or Menahem, the name of one of the kings of Israel (2Ki 15:14).

which had been brought up with--or, the foster brother of.

Herod the tetrarch--that is, Antipas, who was himself "brought up with a certain private person at Rome" [Josephus, Antiquities, 17.1,3]. How differently did these two foster brothers turn out--the one, abandoned to a licentious life and stained with the blood of the most distinguished of God's prophets, though not without his fits of reformation and seasons of remorse; the other, a devoted disciple of the Lord Jesus and prophet of the Church at Antioch! But this is only what may be seen in every age: "Even so, Father, for so it seemeth good in Thy sight.' If the courtier, whose son, at the point of death, was healed by our Lord (Joh 4:46) was of Herod's establishment, while Susanna's husband was his steward (Lu 8:3), his foster brother's becoming a Christian and a prophet is something remarkable.

and Saul--last of all, but soon to become first. Henceforward this book is almost exclusively occupied with him; and his impress on the New Testament, on Christendom, and on the world is paramount.

2. As they ministered to the Lord--The word denotes the performance of official duties of any kind, and was used to express the priestly functions under the Old Testament. Here it signifies the corresponding ministrations of the Christian Church.

and fasted--As this was done in other cases on special occasions (Ac 13:3, 14, 23), it is not improbable that they had been led to expect some such prophetic announcement at this time.

the Holy Ghost said--through some of the prophets mentioned in Ac 13:1.

Separate me--So Ro 1:1.

for the work whereunto I have called them--by some communication, perhaps, to themselves: in the case of Saul at least, such a designation was indicated from the first (Ac 22:21). Note.--While the personality of the Holy Ghost is manifest from this language, His supreme divinity will appear equally so by comparing it with He 5:4.

3. laid their hands on them--(See on Ac 6:6)--"recommending them to the grace of God for the work which they had to fulfil" (Ac 14:26).

sent them away--with the double call--of the Spirit first, and next of the Church. So clothed, their mission is thus described: "They being sent forth by the Holy Ghost." Have we not here for all time the true principle of appointment to sacred offices?

Ac 13:4-12. Arriving in Cyprus They Preach in the Synagogues of Salamis--At Paphos, Elymas Is Struck Blind, and the Governor of the Island Is Converted.

4-5. departed unto Seleucia--the seaport of Antioch, from which it lay nearly due west fifteen miles, and five from the Mediterranean shore, on the river Orontes.

thence sailed to Cyprus--whose high mountain summits are easily seen in clear weather from the coast [Colonel Chesney in Howson]. "Four reasons may have induced them to turn in first to this island: (1) Its nearness to the mainland; (2) It was the native place of Barnabas, and since the time when Andrew found his brother Simon, and brought him to Jesus, and "Jesus loved Martha, and her sister, and Lazarus," family ties had not been without effect on the progress of the Gospel. (3) It could not be unnatural to suppose that the truth would be welcomed in Cyprus when brought by Barnabas and his kinsman Mark, to their own connections or friends. The Jews were numerous in Salamis. By sailing to that city, they were following the track of the synagogues; and though their mission was chiefly to the Gentiles, their surest course for reaching them was through the proselytes and Hellenizing Jews. (4) Some of the Cypriotes were already Christians. Indeed, no one place out of Palestine, except Antioch, had been so honorably associated with the work of successful evangelization" [Howson].

6. when they had gone through the isle unto Paphos--on the opposite or west side of the island, about one hundred miles by land, along the south coast; the Roman capital, where the governor resided.

they found a ... sorcerer--one of a numerous class of impostors who, at this time of general unbelief, were encouraged even by cultivated Romans.

7. Which was with the deputy--properly, "the proconsul." This name was reserved for the governors of settled provinces, which were placed under the Roman Senate, and is never given in the New Testament to Pilate, Felix, or Festus, who were but procurators, or subordinate administrators of unsettled, imperial, military provinces. Now as Augustus reserved Cyprus for himself, its governor would in that case have been not a proconsul, but simply a procurator, had not the emperor afterwards restored it to the Senate, as a Roman historian [Dio Cassius] expressly states. In most striking confirmation of this minute accuracy of the sacred historian, coins have actually been found in the island, stamped with the names of proconsuls, both in Greek and Latin [Akerman, Numismatic Illustrations of the New Testament]. (Grotius and Bengel, not aware of this, have missed the mark here).

Sergius Paulus, a prudent man--an intelligent man, who thirsting for truth, sent for Barnabas and Saul, desiring ("earnestly desiring") to hear the Word of God.

8-12. But Elymas--or "the wise."

for so is his name by interpretation--the word is from the Arabic.

withstood them--perceiving, probably, how eagerly the proconsul was drinking in the word, and fearing a dismissal. (Compare 2Ti 3:8).

Ac 13:13-52. At Perga John Mark Forsakes Them--At Antioch in Pisidia, Paul Preaches with Glorious Effect--The Jews, Enraged, Expel Them Out of Them Coasts.

13. they came to Perga in Pamphylia--The distance from Paphos to Attalia, on the Gulf of Pamphylia (see on Ac 14:25), sailing in a northwest direction, is not much greater than from Seleucia to Salamis on the east. Perga was the metropolis of Pamphylia, on the river Cestrus, and about seven miles inland from Attalia.

and John departing from them returned to Jerusalem--As Paul afterwards peremptorily refused to take Mark with him on his second missionary journey, because he "had departed [or 'fallen off'] from them and had not gone with them to the work" (Ac 15:38), there can be no doubt that he had either wearied of it or been deterred by the prospect of the dangers which lay before him. (But see on Ac 15:37, &c.).

14. departed from Perga--apparently without making any stay or doing any work: compare the different language of Ac 14:25, and see immediately below.

came to Antioch in Pisidia--usually so called, to distinguish it from Antioch in Syria, from which they had started, though it actually lies in Phrygia, and almost due north from Perga. It was a long journey, and as it lay almost entirely through rugged mountain passes, while "rivers burst out at the base of huge cliffs, or dash down wildly through narrow ravines," it must have been a perilous one. The whole region was, and to this day is, infested by robbers, as ancient history and modern travels abundantly attest; and there can be but little doubt that to this very journey Paul many years after alludes, when he speaks amidst his "journeyings often," of his "perils of rivers" (as the word is), and his "perils of robbers" (2Co 11:26). If this journey were taken in May--and earlier than that the passes would have been blocked up with snow--it would account for their not staying at Perga, whose hot streets are then deserted; "men, women, and children, flocks, herds, camels, and asses, all ascending at the beginning of the hot season from the plains to the cool basin-like hollows on the mountains, moving in the same direction with our missionaries" [Howson].

15-17. Then Paul stood up, and beckoning with his hand--as was his manner on such occasions (Ac 21:40; and see Ac 26:1).

Men of Israel, and ye that fear God--by the latter expression meaning religious proselytes, who united with the Jews in all acts of ordinary worship.

and exalted the people when they dwelt as strangers in Egypt--by marvellous interpositions for them in their deepest depression.

18-22. forty years suffered he their manners--rather, according to what appears the true reading, "cherished he them" (as a nurse the infant in her bosom).

23-25. Of this man's seed hath God, according to ... promise, raised unto Israel a Saviour, Jesus--The emphasis on this statement lies: (1) in the seed from which Christ sprang--David's--and the promise to that effect, which was thus fulfilled; (2) on the character in which this promised Christ was given of God--"a Saviour." His personal name "Jesus" is emphatically added, as designed to express that very character. (See on Mt 1:21).

26-31. children ... of Abraham, and whosoever among you feareth God--Gentile proselytes.

to you is the word of this salvation sent--both being regarded as one class, as "the Jew first," to whom the Gospel was to be addressed in the first instance.

33. God hath fulfilled the same--"hath completely fulfilled."

in that he hath raised up Jesus again--literally, "raised up"; but the meaning is (notwithstanding the contrary opinion of many excellent interpreters) "from the dead"; as the context plainly shows.

as it is written in the second psalm--in many manuscripts "the first Psalm"; what we call the first being regarded by the ancient Jews as only an introduction to the Psalter, which was considered to begin with the second.

this day have I begotten thee--As the apostle in Ro 1:4 regards the resurrection of Christ merely as the manifestation of a prior Sonship, which he afterwards (Ac 8:32) represents as essential, it is plain that this is his meaning here. (Such declarative meaning of the verb "to be" is familiar to every reader of the Bible). See Joh 15:8, "So shall ye be," that is, be seen to be "My disciples." It is against the whole sense of the New Testament to ascribe the origin of Christ's Sonship to His resurrection.

34-37. now no more to return to corruption--that is, to the grave where death reigns; and compare Ro 6:9, "Christ being raised from the dead dieth no more, death hath no more dominion over him."

I will give you the sure mercies of David--(Is 55:3). The word rendered "mercies" is peculiar, denoting the sanctity of them, as comprehending the whole riches of the new covenant; while the other word, "sure," points to the certainty with which they would, through David's Seed, be at length all substantiated. See on Joh 1:14. But how do these words prove the resurrection of Christ? "They presuppose it; for since an eternal kingdom was promised to David, the Ruler of this kingdom could not remain under the power of death. But to strengthen the indefinite prediction by one more definite, the apostle adduces Psa 16:10, of which Peter had given the same explanation (see on Ac 2:27; Ac 2:30, 31), both apostles denying the possibility of its proper reference to David" [Olshausen].

38-41. the forgiveness of sins--the first necessity of the sinner, and so the first experienced blessing of the Gospel.

42-43. And when the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached to them the next sabbath--rather (according to what is beyond doubt the true reading), "Now, as they were going out [of the synagogue], they besought"--that is, not the Gentiles, whose case comes in afterwards, but the mixed congregation of Jews and proselytes, to whom the discourse had been addressed, entreated to have another hearing of such truths; those of them, that is, who had been impressed. "And after the breaking up of the synagogue, many of" both classes, Jews and religious; proselytes, followed Paul and Barnabas (observe, from this time forward, the inverted order of these names; except Ac 14:14; 13:7; 12:25; see on Ac 14:14; Ac 13:7; Ac 12:25). These names evidently been won to the Gospel by what they had heard, and felt a clinging to their spiritual benefactors.

44-48. the next sabbath came almost the whole city together to hear the word of God--the intervening days having been spent in further inquiry and instruction, and the excitement reaching the Gentiles, who now for the first time crowded, along with the usual worshippers, into the synagogue.

49-52. And the word of the Lord was published throughout all the region--implying some stay in Antioch and missionary activity in its vicinity.

Certain prophets and teachers - Προφηται και διδασκαλοι. It is probable that these were not distinct offices; both might be vested in the same persons. By prophets we are to understand, when the word is taken simply, persons who were frequently inspired to predict future events, and by teachers, persons whose ordinary office was to instruct the people in the Christian doctrine. These also, to be properly qualified for the office, must have been endued with the influence of the Holy Spirit; for, as but a very small portion of the Scriptures of the New Testament could have as yet been given, it was necessary that the teachers should derive much of their own teaching by immediate revelation from God. On prophets and teachers, see the note on Act 11:27.

Barnabas - Of whom see before, Act 11:22-24.

Simeon-Niger - Or Simeon the Black, either because of his complexion, or his hair. It was on reasons of this kind that surnames, surnoms, name upon name were first imposed. Of this Simeon nothing farther is known.

Lucius of Cyrene - See Act 11:20.

Manaen, which had been brought up with Herod - Our margin has given the proper meaning of the original word συντροφος, a foster-brother; i.e. Manaen was the son of the woman who nursed Herod Antipas; and the son, also, whose milk the young Herod shared. Of a person whose name was Manaen or Menahem, and who was in the court of Herod, we read several things in the Jewish writers. They say that this man had the gift of prophecy, and that he told Herod, when he was but a child, that he would be king. When Herod became king he sent for him to his court, and held him in great estimation. It might have been the son of this Menahem of whom St. Luke here speaks. Dr. Lightfoot has shown this to be at least possible.

As they ministered to the Lord, and fasted - On Mondays and Thursdays it was usual with the more pious Jews to attend the public service in their synagogues, and to fast: the former is what we are to understand by ministering to the Lord. On the Sabbaths they attended the service in the synagogue, but did not fast. The Greek word, λειτουργουντων, signifies performing the office of praying, supplicating, rendering thanks, etc.: hence the word λειτουργια, liturgy, the work of prayer, etc., from λιτη, supplication, according to some; or rather from λειτος, common, and εργον, work, the common or public work, in which all the people were engaged.

The Holy Ghost said - A revelation of the Divine will was made to some person then present; probably to either Simeon, or Lucius, or Manaen, mentioned before.

Separate me Barnabas and Saul - Consecrate, or set them apart, for the particular work whereunto I have called them. How this was done, we find in the next verse.

And when they had fasted and prayed, and laid their hands on them -

1. They fasted: this was probably done by the whole Church.

2. They prayed, that God would bless and prosper them in their work.

3. They land hands upon them; thus solemnly appointing them to that particular work.

But was it by this fasting, praying, and imposition of hands that these men were qualified for this work? No. God had already called them to it, Act 13:2, and he who called them had qualified them. Both their call and their qualification came from God; but he chose that they should have also the sanction of that Church of which they had been members; and therefore he said, Separate me, etc. The ordination of elders among the Jews was by three persons; and here we find three, Simeon, Lucius, and Manaen, ordaining two others, Barnabas and Saul. But how did the Jews ordain? Not by imposition of hands: this is strictly forbidden, see Maimon. Sanh. chap. 4. "After what manner is the ordaining of elders for ever? Not that they should lay their hands on the head of an elder; but only that they should call him Rabbi, and say to him, Behold, thou art ordained, and hast power of judging, etc." It is remarkable that the imposition of hands in the ordaining of elders was not used among the ancient Jews, probably never under the first temple; and rarely, if ever, under the second. See Lightfoot on this place. The Church at Antioch, however, did depart from this custom: they put their hands on the heads of Barnabas and Saul; thus designating them to be the persons whom they, under the direction of the Holy Spirit, sent to preach the Gospel of Christ to the heathen.

When the Holy Spirit said, Separate me Barnabas and Saul for the work whereunto I have called them, and the elders of the Church, in consequence, prayed, fasted, and laid their hands upon them, they certainly understood that by acting thus they fulfilled the mind of the Spirit. Hence, is it not evident that, when the elders of the Church of God have good reason to believe that He has called certain persons to the work of the ministry, and qualified them for that work, they should proceed as the elders of the Church of Antioch did; and by fasting, prayer, and imposition of hands, separate those persons for the work whereunto God has called them. Such persons will consider themselves accountable to God and his Church, and should take care how they use the gift and authority received from both. Is it not being wise above what is written to say, "When God has called and given authority, there is no need of ordination or appointment from man?" I would just ask the objector, Why, then, when God had called Barnabas and Saul to the work, did he command the Church to separate them to him for that very work? And why did they, in obedience, fast, pray, and lay hands upon them? I shall dispute with no man about the superior excellence of the episcopal or presbyterian form in ordination: if all the preliminaries be right, they may be both equally good, for all that I have ever been able to learn to the contrary; but that there should be some proper scriptural form attended to, I am fully satisfied. Besides, if the plan of the Church at Antioch were regularly and faithfully followed, in sending forth the ministers of the Gospel, no man can prove that God would not own them in an especial manner, and more particularly prosper their work. But, O ye rulers of the Church! be careful, as ye shall answer it to God, never to lay hands on the head of a man whom ye have not just reason to believe God has called to the work; and whose eye is single, and whose heart is pure. Let none be sent to teach Christianity, who have not experienced it to be the power of God to the salvation of their own souls. If ye do, though they have your authority, they never can have the blessing nor the approbation of God. "I sent them not: therefore they shall not profit this people at all, saith the Lord." Jer 23:32.

Being sent forth by the Holy Ghost - By his influence, authority, and under his continual direction. Without the first, they were not qualified to go; without the second, they had no authority to go; and without the third, they could not know where to go.

Departed, unto Seleucia - This is generally understood to be Seleucia of Pieria, the first city on the coast of Syria, coming from Cilicia; near the place where the river Orontes pours itself into the sea.

They sailed to Cyprus - A well known island in the Mediterranean Sea. See on Act 4:36 (note).

Salamis - The capital of the island of Cyprus; afterwards called Constantia, and now Salina, situated on the eastern part of the island.

They preached the word of God - Τον λογον, The doctrine of God, the Christian religion, emphatically so called.

They had also John to their minister - This was John Mark, of whom we heard, Act 12:25; for their minister, ὑπηρετην, to assist them in minor offices, as deacon or servant, that they might give themselves wholly to the doctrine of the Lord.

Gone through the isle - Ὁλην, The Whole isle, is added here by ABCDE, several others, both the Syrian, Coptic, Ethiopic, Armenian, Vulgate, and Itala; and also by several of the Greek fathers; and this must be the true reading, for it is evident they ran through the whole island from east to west.

Unto Paphos - This town, next in importance to Salamis, was situated on the western part of the isle; and having gone from Salamis to this place is a proof that they had gone through the whole island from east to west, according to the reading noticed above. There was probably no town in the universe more dissolute than Papas. Here Venus had a superb temple: here she was worshipped with all her rites; and from this place she was named the Paphian Venus, the queen of Paphos, etc. This temple and whole city were destroyed by an earthquake; so that a vestige of either does not now remain. There are two islands which go by this name, both adjoining, and on the west side of the island of Cyprus. One is called Old Paphos, the other New Paphos; the latter is probably the island here mentioned, though they are often confounded. On this island there is a Christian Church, dedicated to St. George, in which service is performed by the Greek ministers. It is a bishop's see, suffragan to the Abp. of Nicosia.

A certain sorcerer - Τινα μαγον, A magician, one who used magical arts, and pretended to have commerce with supernatural agents. A person who dealt in sleight of hand, or leger-de-main. Such as I have supposed Simon Magus to be. See the note on Act 8:9.

A false prophet - A deceiver, one who pretended to have a Divine commission, a fortune teller.

Bar-Jesus - That is, the son of Jesus or Joshua; as Bar-jona is the son of Jonah; Bar-tholomew, the son of Thalmi, etc.

The deputy of the country - Ανθυπατῳ, The proconsul. Rosenmuller and others remark, that in those days the Romans sent two different kinds of governors into the provinces. Some of the provinces were Caesarean or imperial, and into those they sent propretors; others belonged to the senate and people of Rome, and into those they sent proconsuls. Cyprus had formerly been an imperial province; but Augustus, who made the distinction, had given it to the people, whence it was governed by a proconsul. See Dion Cass. Hist. Rom. lib. iv. p. 523. (Edit. Leunclav.)

Sergius Paulus - This proconsul is not mentioned any where else: he became a Christian, had his name written in the book of life, and, probably on that very account, blotted out of the Fasti Consulares.

A prudent man - Ανδρι συνετῳ, A man of good sense, of a sound understanding, and therefore wished to hear the doctrine taught by these apostles; he did not persecute the men for their preaching, but sent for them that he might hear for himself.

But Elymas, the sorcerer, (for so is his name by interpretation) - That is, Elymas is the interpretation of the word μαγος, or sorcerer; not of the word Bar-Jesus as some have imagined; and to support which they have been led into strange etymologies on the word βαρ-Ιησους, Bar-Jesus. But how is Elymas, Ελυμας, the interpretation of the word μαγος, magician or sorcerer? Ans. Both names are Asiatic; but neither Hebrew nor Greek. I have already observed, in the note on Mat 2:1, that mogh in Persian means an idolater, a worshipper of fire, and sometimes what we term a magician. Elymas is from the Arabic ilm, knowledge, science, doctrine, art; from alama, he was wise, skilled, etc.; hence aleem or alymon, a doctor or learned man, and, with the Greek termination, ελυμας, Elymas, the interpretation of mogh, Greek μαγος, magos, a magician, a wise man, doctor, etc.

Saul, who also is - Paul - This is the first time the name Paul occurs, and the last time in which this apostle is called Saul, as his common or general name.

Saul, שאול Shaul, was the name of the first Israelitish king, and signifies asked, sought; from שאל shaal, he asked, inquired, etc.

Paul, Paulus, if derived from the Latin, signifies little, dwarfish: but if from the Hebrew, פלא pala, it signifies extraordinary, wonderful; and this appears to have been the derivation assigned to it by St. Jerome, com. in Ep. Pauli ad Philem., who translates it mirabilis, wonderful, and Hesychius must have had the same in view, for he defines it thus, Παυλος, θαυμαϚος, η εκλεκτος, συμβουλος, Paul, wonderful, or elect, counsellor. The lexicographer had probably here in view, Isa 9:6 : his name shall be called (פלא יועיץ pelé yoêts) wonderful, counsellor; which he might corrupt into paulus, and thus make his θαυμαϚος συμβουλος out of it by way of explanation. Triller, however, supposes the συμβουλος of Hesychius to be corrupted from συνδουλος fellow servant, which is a term not unfrequently applied to apostles, etc., in the New Testament, who are called the servants of God; and it is used by Paul himself, Col 1:7; Col 4:7. The Latin original is the most probable. It is well known that the Jews in the apostolic age had frequently two names, one Hebrew, the other Greek or Roman. Saul was born of Jewish parents, a Hebrew of the Hebrews; he had therefore his first name from that language, שאול Shaul, asked or begged; as it is possible he might have been a child for whom his parents had addressed their fervent petitions to God. The case of Samuel is one in point. See 1Sam 1:9-18. As he was born in Tarsus, in Cilicia, he was consequently born a free Roman citizen; and hence his parents would naturally give him, for cognomen, some name borrowed from the Latin tongue, and Paulus, which signifies little, might indicate that he was at his birth a small or diminutive child. And it is very likely that he was low in stature all his days; and that it is to this he refers himself, 2Cor 10:10, for his bodily presence is weak, and his speech contemptible. If he were small in stature, his voice would be naturally low and feeble; and the Greeks, who were fond of a thundering eloquence, would despise him on this very account.

Filled with the Holy Ghost - Therefore the sentence he pronounced was not from himself, but from God. And indeed, had he not been under a Divine influence, it is not likely he would have ventured thus to accost this sorcerer in the presence of the governor, who, no doubt, had greatly admired him.

O full of all subtilty - Δολου, Deceit, pretending to supernatural powers without possessing any, and having only cunning and deceit as their substitutes.

And - mischief - Ῥᾳδιουργιας, from ῥᾳδιος, easy, and εργον, a work; one who is ready at his work; a word which excellently well defines a juggler, one who is expert at sleight of hand; though it is often employed to signify an abandoned and accomplished villain.

Child of the devil - Υἱε διαβολου, Son of the devil, possessing his nature; filled with his cunning; and, in consequence, practising deceit.

Enemy of all righteousness - Εχθρεπασης δικαιοσυνης; Opposed in thy heart to all that is just, true, and good.

Wilt thou not cease to pervert, etc. - Ου παυσῃ διαϚρεφων. Wilt thou not cease perverting? He had probably labored in this bad work from the beginning of Paul's ministry in the place; and God in his mercy had borne with him; and no doubt the apostle had warned him, for thus much seems implied in the reproof. What a terrible character is given of this bad man! He no doubt passed among the people for what we call a clever fellow; and he was so clever as to hide himself under a pretty dense mask; but God, who searches the heart, plucked it off, and tells him, and those who were perverted by him, what an accomplished deceiver and knave he was.

The right ways of the Lord - Τας ὁδους Κυριου τας ευθειας, The ways of the Lord, the straight ways. This saying is very emphatical. The ways of Elymas were crooked and perverse; the ways of the Lord, the doctrine taught by him, plain and straight. What is here said of the conduct and teaching of Elymas, for he was a false prophet, is true of all false doctrine: it is complex, devious, and tortuous: while the doctrine of God is simple, plain, and straight; directing in the way, the sure way, that leads to present peace and everlasting happiness. From the phraseology which the apostle employs in this terrible address to Elymas, we may learn, as well as from his name Bar-Jesus, that he was by birth and education a Jew. On this account he was the greater enemy to Christianity; and on this same account he was the less excusable.

The hand of the Lord is upon thee - The power of God is now about to deal with thee in the way of justice.

Thou shalt be blind - Every word here proves the immediate inspiration of Paul. He was full of the Holy Ghost when he began this address: by the light of that Spirit he discerned the state of Elymas, and exposed his real character; and, by the prophetic influence of that same Spirit, he predicted the calamity that was about to fall upon him, while as yet there was no sign of his blindness! Mark this!

Not seeing the sun for a season - In the midst of judgment God remembers mercy. This blindness was not to be perpetual: it was intended to be the means of awakening and softening the hard heart of this poor sinner. There is an ancient tradition, and it is mentioned both by Origen and Chrysostom, that Elymas, in consequence of this became a sincere convert to the religion of Christ. Origen says: "And Paul by a word striking him blind, who was with the proconsul, Sergius Paul, δια των πονων επιϚρεφει αυτον εις θεοσεβειαν, by anguish converted him to godliness." And, commenting on - Thou shalt be blind, not seeing the sun, αχρι καιρου, for a season, asks, "And why for a season? That, being smitten on account of his transgressions, and brought to repentance, he might at last be deemed worthy to see the sun, not only with his body, but with his mind; that the Divine virtue might be proclaimed in restoring him to sight, and his soul, believing, might receive godliness." Com. in Exod., vol. i. p. 117, edit. de la Rue, Par. 1733.

There fell on him a mist and darkness - Αχλυς, achlus, is a disordered state of the eye, in which the patient sees through a thick mist. This thick mist, or perturbed state of the eye, took place first: it increased, and σκοτος, thick, positive darkness, was the issue.

He went about - Πεπιαγων. Not knowing how to take a right step, he groped about in great uncertainty; and, not being able to find his way, he sought for some persons to lead him by the hand. This state of Elymas is inimitably expressed in one of the cartoons of Raphael, now at Hampton-court, (and lately engraved, in the true spirit of the original, by Mr. Thomas Holloway), in which his whole figure expresses the depth of distress, concern, uncertainty, and confusion; and, to use a word common in exhibiting this matchless piece of painting, he is blind from head to foot. In this manner the text authorizes the painter to express the state of this miserable culprit.

The deputy - believed - This was a proof that the doctrine was true; and that the power of God, from which nothing could be concealed, and which nothing could resist, was with these preachers.

Being astonished - Εκπλησσομενος, Being struck with astonishment, as Elymas was struck with blindness. Thus the word of God is a two-edged sword: it smites the sinner with judgment or compunction; and the sincere inquirer after truth, with conviction of its own worth and excellence.

Paul and his company loosed from Paphos - They sailed away from this island, leaving, it may be presumed, Elymas a sincere and deeply humbled penitent; and Sergius Paul, a thorough and happy believer in the doctrine of Christ.

Previously to this time, St. Luke always mentions Barnabas before Paul; but after this he mentions Paul always first; probably after seeing how God had distinguished him in the late proceedings at Cyprus; as much of the Holy Spirit now rested upon him.

They came to Perga in Pamphylia - As Perga was not a maritime town, it is conjectured that the apostles sailed up the river Cestrus, in order to come to this place, which, according to Strabo, was situated about sixty leagues up this river, and near to which was a famous temple dedicated to Diana. For Pamphylia, see Act 2:10.

And John departing from them - Why John Mark left his brethren at this place we are not informed; probably he went to visit his pious mother Mary at Jerusalem, and to see Peter, to whom he is supposed to have been much attached. It certainly was not with the approbation of Paul that he left them at this place, as we learn from Act 15:38; yet his departure does not seem to have merited the displeasure of Barnabas; for John Mark having met these apostles at Antioch, when Paul purposed to revisit the various places where they had planted the word of God, Barnabas was willing to take him with them; but Paul would not consent, because he had departed from them from Pamphylia, and went not with them to the work, Act 15:35-39, and this occasioned a separation between Barnabas and Paul. It does not appear that John Mark was under any obligation to accompany them any longer or any farther than he pleased. He seems to have been little else than their servant, and certainly was not divinely appointed to this work, as they were; and consequently might leave them innocently, though not kindly, if they could not readily supply his place. In this respect John Mark might be to blame; but Barnabas, whose nephew he was, could look over this fault more easily than Paul, who could not find those motives to pass by what was reprehensible in his conduct which natural affection might furnish to his brother apostle.

They came to Antioch in Pisidia - This place is mentioned thus to distinguish it from Antioch in Syria, with which it had nothing in common but the name. There were several cities and towns in various districts of these countries called Antioch: some have reckoned up not less than twelve. Pisidia, in which this was situated, was a province of Asia Minor, near to Pamphylia, having Phrygia on the north, and Pamphylia on the south. The position of all these places may be seen on the map.

Into the synagogue on the Sabbath day - Though Paul was now on a special mission to the Gentiles, yet he availed himself of every opportunity, in every place, of making the first offer of salvation to the Jews.

After the reading of the law and the prophets - A certain portion of the law and another of the prophets, was read every Sabbath; and the law was so divided as to be read over once every year. In the notes at the conclusion of Deuteronomy, I have considered this subject at large, and given a complete table of the Parashoth, sections of the law, and Haphtaroth, sections of the prophets, which are read every Sabbath in the year in the Jewish synagogues. To have an exact view of every part of the Jewish ecclesiastical economy, the reader will do well to consult the above mentioned table, and those which follow it: they have been drawn up with great care, attention, and indescribable labor.

It has been a question, in what language were the law and prophets read in a synagogue of Pisidia, for in that district Strabo informs us that four languages were spoken, viz. the Pisidian, the Solyman, the Greek, and the Lydian. Dr. Lightfoot conjectures, with great probability, that the Scriptures were read in the original Hebrew; and that an interpreter tendered the reading to the people in their mother tongue. There is no doubt that the Jews and proselytes understood the Greek tongue well; and they certainly had the Septuagint version among them.

The rulers of the synagogue - These were the persons whose business it was to read the appointed sections, and to take care of the synagogue and its concerns; and to see that all was done decently and in order.

Sent unto them - Seeing them to be Jews, they wished them to give some suitable address to the people, i.e. to the Jews who were then engaged in Divine worship; for the whole of the following discourse, which greatly resembles that of St. Stephen, Acts 7:1-53, is directed to the Jews alone; and this was probably spoken either in Hebrew or Greek.

Ye men and brethren - Ανδρες αδελφοι, Men brethren, a Hebraism for, "Ye men who are our brethren," i.e. Jews, as we ourselves are; but ανδρες is often an expletive, as we have already seen. See the note on Act 7:2.

If ye have any word of exhortation - Ει εϚι λογος εν ὑμιν παρακλησεως· If ye have any subject of consolation, any word of comfort to us, who are sojourners in this strange land, speak it. The Consolation of Israel was an epithet of the Messiah among the Jews; and it is probable that it was in reference to him that the rulers of the synagogue spoke. That παρακλησις is to be understood here as meaning consolation, and this in reference to the Messiah, the whole of the following discourse will prove to the attentive reader; in which Paul shows the care and protection of God towards his people Israel, and the abundant provision he had made for their salvation by Jesus Christ. They wished for consolation, and he declared unto them glad tidings, and many felt the power and comfort of the doctrine of the cross.

Men of Israel - Ye that are Jews by birth; and ye that fear God - ye that are proselytes to the Jewish religion. In this discourse Paul proves that Jesus Christ is the Messiah, sent from God, not only for the salvation of the Jews, but of the whole human race. And this he does, not with the rhetorician's arts, but in a plain, simple detail of the history of Christ, and the most remarkable transactions of the people of God, which referred to his manifestation in the flesh. Rosenmuller.

The God of - our fathers - The apostle begins his discourse with the Egyptian bondage, and their deliverance from it, as points the most remarkable and striking in their history; in which the providence and mighty power of God, exerted so frequently in their behalf, were peculiarly conspicuous.

Exalted the people - Even when they were strangers in the land, and greatly oppressed, God exalted them; made them a terror to their enemies, and multiplied them greatly.

With a high arm - A literal translation of the Hebrew phrase, בזרוע רמה bezeroa ramah, with a lifted-up arm, to protect them and destroy their enemies. The meaning of the phrase is, a manifest display of the Divine power.

About the time of forty years - The space of time between their coming out of Egypt, and going into the promised land.

Suffered he their manners - Ετροποφορησεν αυτους; He dealt indulgently with them: howsoever they behaved towards him, he mercifully bore with, and kindly treated them. But instead of ετροποφορησεν, ACE, some others, with the Syriac, Arabic, Coptic, Ethiopic, and some of the fathers, read ετροφοφορησεν, which signifies, he nourished and fed them, or bore them about in his arms as a tender nurse does her child. This reading confirms the marginal conjecture, and agrees excellently with the scope of the place, and is a reading at least of equal value with that in the commonly received text. Griesbach has admitted it, and excluded the other. Both, when rightly understood, speak nearly the same sense; but the latter is the most expressive, and agrees best with Paul's discourse, and the history to which he alludes. See the same form of expression, Num 11:12; Exo 19:4; Isa 46:3, Isa 46:4; Isa 63:9.

Destroyed seven nations - The Canaanites, Hittites, Girgasites, Amorites, Hivites, Peresites, and Jebusites. The rabbins frequently call them שבעה אומות Shebaah Omoth, the Seven Nations.

And after that he gave unto them judges about the space of four hundred and fifty years - This is a most difficult passage, and has been termed by Scaliger, Crux Chronologorum. The apostle seems here to contradict the account in 1Kgs 6:1 : And it came to pass in the four hundred and eightieth year after the children of Israel were come out of the land of Egypt, in the fourth year of Solomon's reign, he began to build the house of the Lord.

Sir Norton Knatchbull, in his annotations upon difficult texts, has considered the various solutions proposed by learned men of the difficulty before us; and concludes that the words of the apostle should not be understood as meaning how long God gave them judges, but when he gave them; and therefore proposes that the first words of this verse, Και μετα ταυτα, ὡς ετεσι τετρακοσιοις και πεντηκοντα, should be referred to the words going before, Act 13:17, that is, to the time When the God of the children of Israel chose their fathers. "Now this time wherein God may properly be said to have chosen their fathers, about 450 years before he gave them judges, is to be computed from the birth of Isaac, in whom God may properly be said to have chosen their fathers; for God, who had chosen Abraham out of all the people of the earth, chose Isaac at this time out of the children of Abraham, in whose family the covenant was to rest. To make this computation evident, let us observe that from the birth of Isaac to the birth of Jacob are 60 years; from thence to their going into Egypt, 130; from thence to the exodus, 210; from thence to their entrance into Canaan, 40; from that to the division of the land (about which time it is probable they began to settle their government by judges) 7 years; which sums make 447: viz. 60 + 130 + 210 + 40 + 7 = 447. And should this be reckoned from the year before the birth of Isaac, when God established his covenant between himself and Abraham, and all his seed after him, Gen 17:19, at which time God properly chose their fathers, then there will be 448 years, which brings it to within two years of the 450, which is sufficiently exact to bring it within the apostle's ὡς, about, or nearly. "Some have made the period 452 years; which, though two years more than the apostle's round number, is still sufficiently reconcilable with his qualifying particle ὡς, about. And it may be added that the most correct writers often express a sum totally, but not exactly: so, with Demosthenes and Plautus, we find that called a talent where some drachms were either wanting or abounding." The sacred writers often express themselves in the same way: e.g. He made a molten sea, ten cubits from the one brim to the other; and a line of thirty cubits did compass it about. Now we know that the circumference of any circle is only in round numbers to its diameter as three to one; but, correctly, is considerably more, nearly as 22 to 7. But even the Spirit of God does not see it necessary to enter into such niceties, which would only puzzle, and not instruct the common reader.

Calmet has paraphrased these passages nearly to the same sense: the text may be thus connected; Act 13:19. And having destroyed; seven nations in the land of Canaan, he divided their land to them by lot, about one hundred and fifty years after. And afterwards he gave them judges, to the time of Samuel the prophet. The paraphrase of Calmet is the following: "The God of this people of Israel chose our fathers in the person of Abraham; he promised him the land of Canaan; and four hundred and fifty years after this promise, and the birth of Isaac, who was the son and heir of the promise, he put them in possession of that land which he had promised so long before." As this view of the subject removes all the principal difficulties, I shall not trouble my reader with other modes of interpretation.

Saul the son of Cis - In all proper names quoted from the Old Testament, we should undoubtedly follow, as nearly as possible, the same orthography: קיש Kish, was the name of this king's father, and so we spell it in the Old Testament, and yet have transformed it into Cis in the New, where the orthography is almost entirely lost.

The space of forty years - Reckoning from the time of his anointing by Samuel to the time of his death, from a.m. 2909 to 2949.

David - a man after mine own heart - That is, a man who would rule the kingdom according to God's will. Dr. Benson's observation on this point is very judicious: "When it is said that David was a man after God's own heart, it should be understood, not of his private, but of his public, character. He was a man after God's own heart, because he ruled the people according to the Divine will. He did not allow of idolatry; he did not set up for absolute power. He was guided in the government of the nation by the law of Moses, as the standing rule of government, and by the prophet, or the Divine oracle, whereby God gave directions upon particular emergencies. Whatever Saul's private character was, he was not a good king in Israel. He did not follow the law, the oracle, and the prophet; but attempted to be absolute, and thereby to subvert the constitution of the kingdom. That this was the meaning of David's being a man after God's own heart will easily appear by comparing 1Sam 15:28; 1Sam 28:17, 1Sam 28:18; 1Chr 10:13, 1Chr 10:14; Psa 78:70, etc.; Psa 89:20, etc."

Of this man's seed hath God - raised - a Savior - That Jesus Christ came in a direct and indisputable line from David, according to both promise and prophecy, may be seen in the notes on Mat 1:1, etc., and particularly in the notes at the end of Luke And that the Messiah was promised to come from the family of David, see Isa 11:1, Isa 11:2, and Jer 23:5, Jer 23:6.

John - preached - the baptism of repentance - On the nature and effects of John's preaching, see the notes on Mat 3:1, etc., and Luk 3:10-15 (note).

As John fulfilled his course - As John was fulfilling his race, he said, etc. It has been supposed that the word δρομον, course, or race, is used here to point out the short duration of the Baptist's ministry, and the fervent zeal with which he performed it. It signifies properly his ministry, or life. A man's work, employment, function, etc., is his race, course, or way of life. John had a ministry from God; and he discharged the duties of it with zeal and diligence; bore the fatigues of it with patience and resignation; and was gloriously successful in it, because the hand of the Lord was with him.

Men and brethren - This should have been translated brethren simply. See the note on Act 7:2.

Children of the stock of Abraham - All ye that are Jews.

And whosoever among you feared God - That is, all ye who are Gentiles, and are now proselytes to the Jewish religion.

The word of this salvation - The doctrine that contains the promise of deliverance from sin, and the means by which it is brought about; all which is founded on Jesus, of the stock of David, dying and rising again for the salvation of Jews and Gentiles.

Because they knew him not - A gentle excuse for the persecuting high priests, etc. They did not know that Jesus was the Christ, because they did not know the prophets: and why did they not know the prophets, which were read every Sabbath day? Because they did not desire to know his will; and therefore they knew not the doctrine of God: nor did they know that, in condemning Christ, they fulfilled those very Scriptures which were read every Sabbath day in their synagogues.

They found no cause of death in him - No reason why he should be condemned. Though they accused him of several things, yet they could not substantiate the most trifling charge against him; and yet, in opposition to all justice and equity, desired Pilate to put him to death! This points their perfidy in the strongest light.

They took him down from the tree - The apostle passes rapidly over several circumstances of his death, that he might establish the fact of his resurrection.

But God raised him from the dead - And thus gave the fullest proof of his innocence. God alone can raise the dead; and he would not work a miracle so very extraordinary, but on some extraordinary occasion.

He was seen many days, etc. - The thing was done but a very short time since; and many of the witnesses are still alive, and ready to attest the fact of this resurrection in the most unequivocal manner.

We declare unto you glad tidings - We proclaim that Gospel to you which is the fulfillment of the promise made unto the fathers.

Written in the second Psalm - Instead of τῳ ψαλμῳ τῳ δευτερῳ the second Psalm, πρωτῳ ψαλμῳ, the first Psalm, is the reading of D, and its Itala version, and several of the primitive fathers. Griesbach has received it into the text; but not, in my opinion, on sufficient evidence. The reason of these various readings is sufficiently evident to those who are acquainted with Hebrew MSS. In many of these, two Psalms are often written as one; and the first and second Psalms are written as one in seven of Kennicott's and De Rossi's MSS. Those who possessed such MSS. would say, as it is written in the First Psalm; those who referred to MSS. where the two Psalms were separate, would say, in the Second Psalm, as they would find the quotation in question in the first verse of the second Psalm. There is, therefore, neither contradiction nor difficulty here; and it is no matter which reading we prefer, as it depends on the simple circumstance, whether we consider these two Psalms as parts of one and the same, or whether we consider them as two distinct Psalms.

Thou art my Son, this day have I begotten thee - It has been disputed whether this text should be understood of the incarnation or of the resurrection of our Lord. If understood of his incarnation, it can mean no more than this, that the human nature of our blessed Lord was begotten by the energy of the Holy Spirit in the womb of the blessed virgin; for as to his Divine nature, which is allotted to be God, it could neither be created nor begotten. See some reasons offered for this on Luk 1:35 (note); and, if those be deemed insufficient, a thousand more may be added. But in the above reasons it is demonstrated that the doctrine of the eternal Sonship of Christ is absolutely irreconcilable to reason, and contradictory to itself. Eternity is that which has had no beginning, nor stands in any reference to time: Son supposes time, generation, and father; and time also antecedent to such generation: therefore the rational conjunction of these two terms, Son and eternity, is absolutely impossible, as they imply essentially different and opposite ideas.

If the passage in question be understood of the resurrection of Christ, it points out that the human nature, which was produced by the power of God in the womb of the virgin, and which was the Son of God, could see no corruption; and therefore, though it died for sin, must be raised from the dead before it saw corruption. Thus God owned that human nature to be peculiarly his own; and therefore Jesus Christ was declared to be the Son of God with power, by the resurrection from the dead, Rom 1:4.

No more to return to corruption - To the grave, to death, the place and state of corruption; for so we should understand the word διαφθοραν in the text.

The sure mercies of David - Τα ὁσια Δαβιδ τα πιϚα. These words are quoted literatim from the Septuagint version of Isa 55:3; where the Hebrew is חסדי דוד הנאמנים chasdey David ha-neemanim, of which the Greek is a faithful translation; and which sure mercies of David St. Paul considers as being fulfilled in the resurrection of Christ. From this application of the words, it is evident that the apostle considered the word David as signifying the Messiah; and then the sure or faithful mercies, being such as relate to the new covenant, and the various blessings promised in it, are evidently those which are sealed and confirmed to mankind by the resurrection of Christ; and it is in this way that the apostle applies them. Had there not been the fullest proof of the resurrection of Christ, not one of the promises of the new covenant could have been considered as sure or faithful. If he did not rise from the dead, then, as said the apostle, your faith and our preaching are vain, 1Cor 15:14.

The following observations of Bp. Pearce are judicious: "For the sense of these words, we must have recourse to what God said to David in 2Sam 7:11, 2Sam 7:12, etc., explained by what is said in Psa 89:3, Psa 89:4, Psa 89:28, Psa 89:29, Psa 89:36, where frequent mention is made of a covenant established by God with David, and sworn to by God, that David's seed should endure for ever, and his throne as the days of heaven, and as the sun, to all generations. This covenant and this oath are the sure and sacred things of which Isaiah, Isa 55:3, speaks; and Luke in this place. And Paul understood them as relating to the kingdom of Jesus, (the Son of David), which was to be an everlasting kingdom; and if an everlasting one, then it was necessary that Jesus should have been (as he was) raised from the dead; and, to support this argument, Paul, in the next verse, strengthens it with another, drawn from Psa 16:10."

David - fell on sleep - and saw corruption - David died, was buried, and never rose again; therefore, David cannot be the person spoken of here: the words are true of some other person; and they can be applied to Jesus Christ only; and in him they are most exactly fulfilled. See the notes on Act 2:29, Act 2:30, etc.

Be it known unto you, therefore - This is the legitimate conclusion: seeing the word of God is true, and he has promised an endless succession to the seed of David; seeing David and all his family have failed in reference to the political kingdom, a spiritual kingdom and a spiritual succession must be intended, that the sure covenant and all its blessings may be continued. Again: seeing the person by whom this is to be done is to see no corruption; - seeing David has died, and has seen (fallen under the power of) corruption; - seeing Jesus the Christ has wrought all the miracles which the prophets said he should work; - seeing he has suffered all the indignities which your prophets said he must suffer; - seeing after his death he has most incontestably risen again from the dead, and has not fallen under the power of corruption, - then he must be the very person in whom all the predictions are fulfilled, and the person through whom all the blessings of the covenant must come.

Through this man is preached unto you the forgiveness of sins - See the notes on Act 5:30, Act 5:31. Remission of sins, the removal of the power, guilt, and pollution of sin comes alone through this man, whom ye crucified, and who is risen from the dead.

And by him - On his account, and through him, all that believe in his Divine mission, and the end for which he has been manifested, namely, to put away sin by the sacrifice of himself, are justified from all things, from the guilt of all transgressions committed against God; from which ye could not be justified by the law of Moses; because it is impossible that the blood of bulls and goats, and the ashes of a heifer sprinkling the unclean, or any other rite or service of this kind, could take away sin from the soul, cancel its guilt in the conscience, or make an atonement to the Divine justice; but this is the sacrifice which God has required; this is every way suited to the end for which it has been instituted; and this is the sacrifice alone which God can accept. Your law says, "Do this, and ye shall live;" and, "Cursed is every one that continueth not in all things that are written in the book of the law to do them." Ye have not done these things required; ye have not continued in any good thing; ye have not only not done all things commanded, but ye have done none, none as they ought to be done; and therefore ye are under the curse. The Gospel says, Believe on the Lord Jesus; credit his Divine mission; consider his death an atonement for sin; believe in his resurrection, as a proof that the atonement is made, believe that he suffered, died, and rose again for your justification; and that for his sake God, though he be infinitely just, can be the justifier of all who believe in him. By the law of Moses there is neither justification nor salvation: in Jesus Christ there are both, and all the sure mercies of David. Therefore, believe on the Lord Jesus Christ, and ye shall be justified from all things, from which ye could not be justified by the law of Moses.

Beware - lest that come upon you, etc. - If you reject these benefits, now freely offered to you in this preaching of Christ crucified, you may expect such judgment from the hand of God as your forefathers experienced, when, for their rebellion and their contempt of his benefits, their city was taken, their temple destroyed, and themselves either slain by the sword, or carried into captivity. It is evident that St. Paul refers to Hab 1:5-10; and in those verses the desolation by the Chaldeans is foretold. Never was there a prophecy more correctly and pointedly applied. These Jews did continue to slight the benefits offered to them by the Lord; and they persevered in their rebellion: what was the consequence? The Romans came, took their city, burnt their temple, slew upwards of a million of them, and either carried or sold the rest into captivity. How exactly was the prophecy in both cases fulfilled!

Behold, ye despisers - There is a remarkable difference here between the Hebrew text in Habakkuk, and that in the Septuagint, which is a little abridged here by St. Paul. I shall exhibit the three texts. Heb: - ראו בגוים והביטו והתמהו תמהו כי פעל פעל בימיכם לא תאמינו כי יספר

Reu bagoyim vehabitu vehitammehu; temehu; ki poal poel bimeycem, lo teaminu hi yesupar.

Behold, ye among the heathen, (nations), and regard, and be astonished; be astonished, for I am working a work in your days, which; when it shall be told, ye will not credit.

See Houbigant.

Sept. Ιδετε οἱ καταφρονηται, και επιβλεψατε, και θαυμασατε θαυμασια, και αφανισθητε· διοτι εργον εγω εργαζομαι εν ταις ἡμεραις ὑμων, ὁ ου μη πιϚευσητε, εαν τις εκδιηγηται ὑμιν.

See, ye despisers, and look attentively, and be astonished, (or hide yourselves), for I work a work in your days, which, if any one will tell to you, ye will not believe.

St. Luke. Ιδετε οἱ καταφρονηται, [και επιβλεψατε], και θαυμασατε, [θαυμασια], και αφανισθητε· ὁτι εργον εγω εργαζομαι εν ταις ἡμεραις ὑμων, εργον ᾡ ου μη πιϚευσητε, εαν τις εκδιηγηται ὑμιν.

Behold, ye despisers, and wonder, and be astonished, (or hide yourselves), for I work a work in your days, which, if any one will tell unto you, ye will not believe.

I have taken Luke's quotation from the best MSS., and I have quoted the Septuagint according to the Codex Alexandrinus; and the quotations are exactly the same, not only in words, but almost in letters, with the exception of επιβλεψατε and θαυμασια which the evangelist omits, and which I have included in crotchets in the text of St. Luke, merely that the place of the omission may be the better seen. It may now be necessary to inquire how St. Luke and the Septuagint should substitute ye despisers, for ye among the heathen, in the Hebrew text?

Without troubling myself or my readers with laborious criticisms on these words, with which many learned men have loaded the text, I will simply state my opinion, that the prophet, instead of בגוים bagoyim, among the heathen, wrote בגדים bogadim, despisers, or transgressors: a word which differs only in a single letter, ד daleth, for ו vau; the latter of which might easily be mistaken by a transcriber for the other, especially if the horizontal stroke of the ד daleth happened to be a little faint towards the left; as, in that case, it would wear the appearance of a ו vau; and this is not unfrequently the case, not only in MSS., but even in printed books. It seems as evident as it can well be that this gives the word which the Septuagint found in the copy from which they translated: their evidence, and that of the apostle, joined to the consideration that the interchange of the two letters mentioned above might have been easily made, is quite sufficient to legitimate the reading for which I contend. Houbigant and several others are of the same mind.

The word αφανισθητε, which we translate perish, signifies more properly disappear, or hide yourselves; as people, astonished and alarmed at some coming evil, betake themselves to flight, and hide themselves in order to avoid it.

When the Jews were gone out - That part of them in whom the words of the prophet were fulfilled, viz. those who, though they had the clearest relation of so interesting a history, would not believe it: they shut their eyes against the light, and hardened their hearts against the truth. There were other Jews in the assembly that did believe, and were saved.

The Gentiles besought - There is some doubt whether the original, παρεκαλουν τα εθνη, should be translated the Gentiles besought; or they besought the Gentiles: for the words will bear either, but the latter sense more naturally. When the Jews retired, determining not to credit what was spoken, the apostle, seeing the Gentiles of a better mind, requested them to come and hear those words, or doctrines, the next Sabbath. But, the next, το μεταξυ, as Hesychius defines it, μετ' ολιγον, ανα μεσον, shortly, or betwixt, may mean the after part of the same Sabbath, or the course of the ensuing week, between the two Sabbaths; for Mondays and Thursdays, or the second and fifth days of the week, were times in which those who feared God usually met together in the synagogue; for it is a maxim with the rabbins, that no three days should elapse without reading of the law.

On this verse there is a great number of various readings: instead of, when the Jews were going out of the synagogue, ABCDE, several others of great repute, with all the Syriac, the Coptic, Ethiopic, Armenian, Vulgate, and Itala, read, As they were going out, they entreated that these words should be preached unto them in the course of the week, or the next Sabbath. So that, according to this well accredited reading, the words, εκ της συναγωγης των Ιουδαιων, are left out in the first clause, αυτων being put in their place; and τα εθνη, the Gentiles, is wholly omitted in the second clause. The most eminent critics approve of this reading; indeed it stands on such authority as to render it almost indubitable. Of the αυτων, them, which is substituted for the first clause, Professor White says, lectio indubie genuina: this reading is undoubtedly genuine; and of the τα εθνη εις, he says, certissime delenda: they should certainly be expunged. We are therefore to understand the words thus: that, "as they were going out on the breaking up of the assembly, some of them desired that they might have these doctrines preached to them on the ensuing week or Sabbath." And thus all the ambiguity of the verse vanishes.

Many of the Jews - Direct descendants from some of the twelve tribes; and religious proselytes, heathens who had been converted to Judaism, and, having submitted to circumcision, had become proselytes of the covenant: though some think that the expression means proselytes of the gate - persons who believed in one God, like the Jews, but who had not received circumcision.

Persuaded them to continue in the grace of God - That is, that they should continue to credit the Gospel; to receive the spirit and influence of it; to bring forth the fruits of that spirit; and thus continue under the favor and approbation of God.

The next Sabbath day - The good news had spread far and wide, by means of the converted Jews and proselytes.

Almost the whole city - Jews, proselytes, and Gentiles, came together to hear τον λογον του Θεου, this doctrine of God, this Divine teaching, by which so many of their kindred and acquaintance had become so wise and happy. It is not by public discourses merely that people are converted to God; but by the private teaching and godly conduct of those who have received the truth; for, as these are scattered throughout society, they are a leaven in every place.

The Jews - were filled with envy - See on Act 5:17 (note). These could not bear the Gentiles, who believed in Christ, to be equal with them; and yet; according to the Gospel, it was really the case.

Contradicting - The arguments and statements brought forward by the disciples; and blaspheming, speaking impiously and injuriously of Jesus Christ. This is probably what is meant.

Waxed bold - Παρῥησιασαμενοι; Having great liberty of speech; a strong, persuasive, and overpowering eloquence. They had eternal truth for the basis of this discourse; a multitude of incontestable facts to support it; an all-persuading eloquence to illustrate and maintain what they had asserted.

Should first have been spoken to you - When our Lord gave his apostles their commission to go into all the world, and preach the Gospel to every creature, he told them they must begin first at Jerusalem, Mar 16:15; Luk 24:47. In obedience therefore to this command, the apostles (in every place where they preached) made their first offers of the Gospel to the Jews.

Ye put it from you - Απωθεισθε αυτον, Ye disdain this doctrine, and consider it contemptible: so the word is frequently used.

And judge yourselves unworthy of everlasting life - Was this meant as a strong irony? "Ye have such humbling thoughts of yourselves, that ye think the blessings of the Gospel too good to be bestowed on such worthless wretches as ye are." Or did the apostle mean that, by their words and conduct on this occasion, they had passed sentence on themselves, and, in effect, had decided that they were unworthy of the grace of the Gospel; and God now ratifies that judgment by removing those blessings from them, and sending them to the Gentiles?

For so the Lord commanded us - The apostles could quote a pertinent scripture for every thing they did; because the outlines of the whole Gospel dispensation are founded in the law and the prophets; and they were now building the Church of God according to the pattern shown them in the Mount. In the things of God, no man nor minister should go farther than he can say, Thus it is written, and thus it behoves me to do; and let him see that his quotations are fairly made, and not a detached passage or member of a sentence produced, because it seems to look like the system he wishes to establish.

I have set thee to be a light of the Gentiles - This quotation is from Isa 49:6, and was most fully in point. The Jews could not resist the testimony of their own prophet; and the Gentiles rejoiced to find that the offers of salvation were to be made so specifically to them.

For salvation unto the ends of the earth - The very name of the Messiah, viz Jesus, announced the design and end of his mission. He is the Savior, and is to be proclaimed as such to the ends of the earth; to all mankind; to every nation, and people, and tongue; and, wherever the Gospel is preached, there is a free, full, and sincere offer of salvation to every soul that hears it. And the offer is proof sufficient, in itself, that there is a power to receive its blessings given to those to whom the offer is made; as it would be of no use to offer them a salvation which it was designed they either should not or could not receive. A son of Satan might be capable of such dissimulation and bad faith; but the holy God cannot.

As many as were ordained to eternal life believed - This text has been most pitifully misunderstood. Many suppose that it simply means that those in that assembly who were fore-ordained; or predestinated by God's decree, to eternal life, believed under the influence of that decree. Now, we should be careful to examine what a word means, before we attempt to fix its meaning. Whatever τεταγμενοι may mean, which is the word we translate ordained, it is neither προτεταγμενοι nor προορισμενοι which the apostle uses, but simply τεταγμενοι, which includes no idea of pre-ordination or pre-destination of any kind. And if it even did, it would be rather hazardous to say that all those who believed at this time were such as actually persevered unto the end, and were saved unto eternal life. But, leaving all these precarious matters, what does the word τεταγμενος mean? The verb ταττω or τασσω signifies to place, set, order, appoint, dispose; hence it has been considered here as implying the disposition or readiness of mind of several persons in the congregation, such as the religious proselytes mentioned Act 13:43, who possessed the reverse of the disposition of those Jews who spake against those things, contradicting and blaspheming, Act 13:45. Though the word in this place has been variously translated, yet, of all the meanings ever put on it, none agrees worse with its nature and known signification than that which represents it as intending those who were predestinated to eternal life: this is no meaning of the term, and should never be applied to it. Let us, without prejudice, consider the scope of the place: the Jews contradicted and blasphemed; the religious proselytes heard attentively, and received the word of life: the one party were utterly indisposed, through their own stubbornness, to receive the Gospel; the others, destitute of prejudice and prepossession, were glad to hear that, in the order of God, the Gentiles were included in the covenant of salvation through Christ Jesus; they, therefore, in this good state and order of mind, believed. Those who seek for the plain meaning of the word will find it here: those who wish to make out a sense, not from the Greek word, its use among the best Greek writers, and the obvious sense of the evangelist, but from their own creed, may continue to puzzle themselves and others; kindle their own fire, compass themselves with sparks, and walk in the light of their own fire, and of the sparks which they have kindled; and, in consequence, lie down in sorrow, having bidden adieu to the true meaning of a passage so very simple, taken in its connection, that one must wonder how it ever came to be misunderstood and misapplied. Those who wish to see more on this verse may consult Hammond, Whitby, Schoettgen, Rosenmuller, Pearce, Sir Norton Knatchbull, and Dodd.

The word of the Lord was published, etc. - Those who had come from different parts, and were converted, carried the glad tidings to their respective neighbourhoods; and thus the doctrine was published throughout all the region of Pisidia, where they then were. See on Act 13:44 (note).

Devout and honorable women - It is likely that these were heathen matrons, who had become proselytes to the Jewish religion; and, as they were persons of affluence and respectability, they had considerable influence with the civil magistracy of the place, and probably their husbands were of this order; and it is likely that they used that influence, at the instigation of the Jews, to get the apostles expelled from the place.

They shook off the dust of their feet against them - This was a very significant rite; by it, they in effect said: Ye are worse than the heathen: even your very land is accursed for your opposition to God, and we dare not permit even its dust to cleave to the soles of our feet; and we shake it off, in departing from your country, according to our Lord's command, (Mat 10:14), for a testimony against you, that we offered you salvation, but ye rejected it and persecuted us. The Jews, when travelling in heathen countries, took care, when they came to the borders of their own, to shake off the dust of their feet, lest any of the unhallowed ground should defile the sacred land of Israel.

Came unto Iconium - According to Strabo, Iconium was a small fortified town, the capital of Lycaonia, at present called Cogni. "Lycaonia was a province at the back of Pamphylia, higher up in Asia Minor, and to the northeast of Pamphylia." Pearce.

The disciples were filled with joy and with the Holy Ghost - Though in the world they had tribulation, yet in Christ they had peace; and, while engaged in their Master's work, they always had their Master's wages. The happiness of a genuine Christian lies far beyond the reach of earthly disturbances, and is not affected by the changes and chances to which mortal things are exposed. The martyrs were more happy in the flames than their persecutors could be on their beds of down.

St. Paul's sermon at Antioch has been thus analyzed.

1. His prologue, Act 13:16, addressed to those who fear God.

2. His narrative of God's goodness to Israel:

1. In their deliverance from Egypt.

2. In their support in the wilderness.

3. In his giving them the land of Canaan.

4. In the judges and kings which he had given for their governors, Acts 13:7-22.

3. His proposition, that Jesus was the Christ, the Savior of the world, Act 13:23.

4. The illustration of this proposition, proving its truth:

1. From Christ's stock and family, Act 13:23.

2. From the testimony of his forerunner, Act 13:24.

3. From the resurrection of Christ, Act 13:30; which was corroborated with the testimony of many Galileans, Act 13:31, and of the prophets, David, Act 13:33, Act 13:35, and Isaiah, Act 13:34.

5. He anticipates objections, relative to the unjust condemnation, death and burial of Christ, Act 13:27-29.

6. His epilogue, in which he excites his audience to embrace the Gospel on two considerations:

1. The benefits which they receive who embrace the Gospel, Act 13:38, Act 13:39.

2. The danger to which they were exposed who should despise and reject it, Act 13:40, Act 13:41.

Manaen, who had been brought up with Herod - His foster brother, now freed from the temptations of a court.

Separate me Barnabas and Saul for the work to which I have called them - This was not ordaining them. St. Paul was ordained long before, and that not of men, neither by man: it was only inducting him to the province for which our Lord had appointed him from the beginning, and which was now revealed to the prophets and teachers. In consequence of this they fasted, prayed, and laid their hands on them, a rite which was used not in ordination only, but in blessing, and on many other occasions.

Then having fasted - Again. Thus they did also, Acts 14:23.

In the synagogues - Using all opportunities that offered.

Paphos was on the western, Salamis on the eastern part of the island.

The proconsul - The Roman governor of Cyprus, a prudent man - And therefore not overswayed by Elymas, but desirous to inquire farther.

Then Saul, who was also called Paul - It is not improbable, that coming now among the Romans, they would naturally adapt his name to their own language, and so called him Paul instead of Saul. Perhaps the family of the proconsul might be the first who addressed to or spoke of him by this name. And from this time, being the apostle of the Gentiles, he himself used the name which was more familiar to them.

O full of all guile - As a false prophet, and all mischief - As a magician. Thou son of the devil - A title well suited to a magician; and one who not only was himself unrighteous, but laboured to keep others from all goodness. Wilt thou not cease to pervert the right ways of the Lord? - Even now thou hast heard the truth of the Gospel.

And immediately a mist - Or dimness within, and darkness without, fell upon him.

Being astonished at the doctrine of the Lord - Confirmed by such a miracle.

John withdrawing from them returned - Tired with the fatigue, or shrinking from danger.

Antioch in Pisidia - Different from the Antioch mentioned Acts 13:1.

And after the reading of the law and the prophets, the chief of the synagogue sent to them - The law was read over once every year, a portion of it every Sabbath: to which was added a lesson taken out of the prophets. After this was over, any one might speak to the people, on any subject he thought convenient. Yet it was a circumstance of decency which Paul and Barnabas would hardly omit, to acquaint the rulers with their desire of doing it: probably by some message before the service began.

Ye that fear God - Whether proselytes or heathens.

The God - By such a commemoration of God's favours to their fathers, at once their minds were conciliated to the speaker, they were convinced of their duty to God, and invited to believe his promise, and the accomplishment of it. The six verses, Acts 13:17 - 22, contain the whole sum of the Old Testament. Of this people - Paul here chiefly addresses himself to those whom he styles, Ye that fear God: he speaks of Israel first; and Acts 13:26, speaks more directly to the Israelites themselves. Chose - And this exalted the people; not any merit or goodness of their own, Ezek 20:5. Our fathers - Abraham and his posterity. Isaiah 1:2.

Deut 1:31.

Seven nations - Enumerated Deut 7:1; about four hundred and fifty years - That is, from the choice of the fathers to the dividing of the land; it was about four hundred and fifty years.

He gave them Saul forty years - Including the time wherein Samuel judged Israel.

Having removed him - Hence they might understand that the dispensations of God admit of various changes. I have found David, a man after my own heart - This expression is to be taken in a limited sense. David was such at that time, but not at all times. And he was so, in that respect, as he performed all God's will, in the particulars there mentioned: But he was not a man after God's own heart, in other respects, wherein he performed his own will. In the matter of Uriah, for instance, he was as far from being a man after God's own heart as Saul himself was. It is therefore a very gross, as well as dangerous mistake, to suppose this is the character of David in every part of his behaviour. We must beware of this, unless we would recommend adultery and murder as things after God's own heart. 1Sam 16:12,13.

John having first preached - He mentions this, as a thing already known to them. And so doubtless it was. For it gave so loud an alarm to the whole Jewish nation, as could not but be heard of in foreign countries, at least as remote as Pisidia.

His course - His work was quickly finished, and might therefore well be termed a course or race. Luke 3:16.

For they that dwell at Jerusalem, and their rulers - He here anticipates a strong objection, "Why did not they at Jerusalem, and especially their rulers, believe?" They know not him, because they understood not those very prophets whom they read or heard continually. Their very condemning him, innocent as he was, proves that they understood not the prophecies concerning him.

They fulfilled all things that were written of him - So far could they go, but no farther.

He was seen many days by them who came up with him from Galilee to Jerusalem - This last journey both presupposes all the rest, and was the most important of all.

Thou art my Son, this day have I begotten thee - It is true, he was the Son of God from eternity. The meaning therefore is, I have this day declared thee to be my Son. As St. Paul elsewhere, declared to be the Son of God with power, by the resurrection from the dead, Rom 1:4. And it is with peculiar propriety and beauty that God is said to have begotten him, on the day when he raised him from the dead, as he seemed then to be born out of the earth anew. Psalm 2:7.

No more to return to corruption - That is, to die no more. I will give you the sure mercies of David - The blessings promised to David in Christ. These are sure, certain, firm, solid, to every true believer in him. And hence the resurrection of Christ necessarily follows; for without this, those blessings could not be given. Isaiah 55:3.

He saith - David in the name of the Messiah. Psalm 16:10.

David, having served the will of God in his generation, fell asleep - So his service extended not itself beyond the bounds of the common age of man: but the service of the Messiah to all generations, as his kingdom to all ages. Served the will of God - Why art thou here thou who art yet in the world? Is it not that thou also mayest serve the will of God? Art thou serving it now? Doing all his will? And was added to his fathers - Not only in body. This expression refers to the soul also, and supposes the immortality of it.

Every one that believeth is justified from all things - Has the actual forgiveness of all his sins, at the very time of his believing; from which ye could not be justified - Not only ye cannot now; but ye never could. For it afforded no expiation for presumptuous sins. By the law of Moses - The whole Mosaic institution! The division of the law into moral and ceremonial was not so common among the Jews, as it is among us. Nor does the apostle here consider it at all: but Moses and Christ are opposed to each other.

Beware - A weighty and seasonable admonition. No reproof is as yet added to it.

I work a work which ye will in nowise believe - This was originally spoken to those, who would not believe that God would ever deliver them from the power of the Chaldeans. But it is applicable to any who will not believe the promises, or the works of God. Hab 1:5.

When the Jews were going out - Probably many of them, not bearing to hear him, went out before he had done. The Sabbath between - So the Jews call to this day the Sabbath between the first day of the month Tisri (on which the civil year begins) and the tenth of the same month, which is the solemn day of expiation.

Who speaking to them - More familiarly, persuaded them to continue - For trials were at hand, in the grace of God - That is, to adhere to the Gospel or Christian faith.

Then Paul and Barnabas speaking boldly, said - Those who hinder others must be publicly reproved. It was necessary - Though ye are not worthy: he shows that he had not preached to them, from any confidence of their believing, but seeing ye judge yourselves unworthy of eternal life - They indeed judged none but themselves worthy of it. Yet their rejecting of the Gospel was the same as saying, "We are unworthy of eternal life." Behold! - A thing now present! An astonishing revolution! We turn to the Gentiles - Not that they left off preaching to the Jews in other places. But they now determined to lose no more time at Antioch on their ungrateful countrymen, but to employ themselves wholly in doing what they could for the conversion of the Gentiles there.

For so hath the Lord commanded us - By sending us forth, and giving us an opportunity of fulfilling what he had foretold. I have set thee - The Father speaks to Christ. Isaiah 49:6.

As many as were ordained to eternal life - St. Luke does not say fore - ordained. He is not speaking of what was done from eternity, but of what was then done, through the preaching of the Gospel. He is describing that ordination, and that only, which was at the very time of hearing it. During this sermon those believed, says the apostle, to whom God then gave power to believe. It is as if he had said, "They believed, whose hearts the Lord opened;" as he expresses it in a clearly parallel place, speaking of the same kind of ordination, Acts 16:14, &c. It is observable, the original word is not once used in Scripture to express eternal predestination of any kind. The sum is, all those and those only, who were now ordained, now believed. Not that God rejected the rest: it was his will that they also should have been saved: but they thrust salvation from them. Nor were they who then believed constrained to believe. But grace was then first copiously offered them. And they did not thrust it away, so that a great multitude even of Gentiles were converted. In a word, the expression properly implies, a present operation of Divine grace working faith in the hearers.

NOW there were in the church that was at Antioch, certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul.

The true Church, which hath a being, and whose builder and maker is God. Other Churches (as that of the Circumcision) are no Churches or Congregations of the Faithful.

These two Offices might be in the same person, as he that had the Gift of Prophesie, and could foretel things to come, might be a teacher to instruct the People; but yet they were frequently appertaining to several persons, one excelling in one Gift, another in another.

This Simeon is thus distinguished from Simon Peter, and from Simon the Canaanite, this name of Niger being given him by the Romans.

This hath been thought the name of Luke, it being more after the Latin termination; and that it might be he that wrote the Gospel called by his name, and this Book of the Acts. Howsoever we meet with this name, Rom. 16.21. And St. Paul sends Salutation unto him that was so called. Born at a place so called, or brought up in the Synagogue of the Cyrenians. Of which Chap. 6.9. Either this Manaen was Herod's Foster-Brother, or had the same Tutors and Instructors with him, their Education being together. This Herod was Herod Antipas, who set at nought our Saviour, and killed the Baptist. And yet Manaen, as another Moses, kept his integrity in that Pharaoh's Court. And as Moses, Heb. 11.25▪ he chose rather to suffer affliction with the People of God, than to enjoy the pleasures of sin for a season. Thus there was an Obadiah in Ahab's House, 1 Kin. 18.3. and divers believe in Nero's Family, Phil. 4.22.

Marginal references: Chap. 14.26.; Or, Herods Foster-Brother.

2 As they ministred to the Lord, and fasted, the holy Ghost said, Separate me Barnabas and Saul p, for the work whereunto I have called them.

The word importeth the exercise of any publick Office, Sacred or Civil. But in the former verse mention being made of Prophets and Teachers, these words are in sense too conjoyn'd with them; and informs us, that whilst they were Preaching to, and Instructing of the People, (for there is no Ministry or Service which God likes better than to convert and save Souls) and that all might be more effectual, as being done with greater earnestness and intention of mind, whilst they fasted.

The Holy Ghost by some inward instinct in those Prophets before spoken of, who had warrant to declare it as from him.

These two were to be separated as the first-born under the Law, Exod. 13.12. and after them, or in their stead, the Levites, Numbers 3.12. So were Paul and Barnabas in especial manner separated for the calling in of the Gentiles, that great Ministry or Service which God had for them to do.

Marginal references: Chap 9.15. & 22.21. Rom. 1.1.; Matth. 9.38. Rom. 10.15. Heb. 5.4.

3 And when they had fasted and prayed, and laid their hands on them, they sent them away.

A good preparation to enter into any business with, whereby they acknowledged that all success must come from God. Our Blessed Saviour himself would not enter upon his Ministry till he had Fasted fourty days, Matth. 4.2. compared with the 17th.

Barnabas and Saul being called to be Apostles already. This laying on of their hands upon them signifies; First, Their being set apart to thi[illegible: 1 letter] particular imployment they were now to be sent about. Secondly, The Approbation of the Church to that Heavenly call they had. Thirdly, Their praying for Gods Blessing upon them, and Success upon the work they went for.

Marginal references: Chap. 6.6.

4 ¶ So they being sent forth by the holy Ghost, departed unto Seleucia; and from thence they sailed to Cyprus.

A Sea-town of Cilicia, nigh unto Antioch, and over-against Cyprus, built by Seleucus, and was a Town of some note, but mentioned here only as in their passage to Cyprus.

5 And when they were at Salamis, they preached the word of God in the Synagogues of the Jews: and they had also John to their Minister.

The chief City of Cyprus, now called Famagusta, scituate on the East-side of the Island, over-against Syria.

They preached here, and elsewhere in the Synagogues, either because they found no such convenient places to Preach in; (these being large Structures, and many resorting to them;) or rather, because tho they were sent unto the Gentiles, yet it was not till after the Iews should have refused the Gospel, as may be seen throughout all this Book, and in the conclusion of it, Chap. 28.28.

As Chap. 12. & 25.

6 And when they had gone through the Isle unto Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Barjesus:

This City was on the West-end of Cyprus. So that going from Salamis they went through the Island; this place was famous for the worshipping of Venus.

There were many Magicians about this time amongst the Iews, who by their false Miracles endeavoured to bring the real Miracles of our Saviour into contempt. As the Magicians and Sorcerers of Egypt, by their enchantments for a while, did seem to do such wonders, as Moses had wrought by the Finger of God, Exod. 7.11.

7 Which was with the deputy of the countrey Sergius Paulus, a prudent man; who called for Barnabas and Saul, and desired to hear the word of God.

Whether he was Pro-Consul, or Proprietor, it is in effect the same; for he it was that Governed the Island.

This desire was extraordinary, and wrought by God, in order to the fitting him for the further mercy of his Conversion, and Salvation; where such a desire is, it shall be granted: ask and ye shall have, Luke 11.9.

8 But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn away the deputy from the faith.

This is another name of him that was called Barjesus, which was not unusual, as Simon Bar-jonah, Matth. 16.17. This, Elymas ▪ may be taken appe[illegible: 2 letters]atively, and

signifies the Magician or Sorcerer; but being it was a proper name unto others we read of, it may be so here.

Marginal references: Exod. 7.11. 2 Tim. 3.8.

9 Then Saul (who also is called Paul) filled with the holy Ghost, set his eyes on him▪

It is observable, that St. Luke never before called this great Apostle by the name of Paul: and henceforth never calls him by the name of Saul; tho there be no great difference in these names. Saul might be more acceptable to the Iews ▪ amongst whom hitherto he had conversed. And Paul a more pleasing name unto the Gentiles, unto whom he was now sent, and with whom for the future he should most converse. He was called Saul as he was a Iew born, an Hebrew of the Hebrews; and Paul, as he was a Denison of Rome. The Romans having that name in good account in several of their chief Families.

Zeal for Gods Glory, and Faith and Power to work the ensuing Miracle.

10 And said, O full of all subtilty and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord?

[non-Latin text not transcribed] signifies a facility or readiness in doing mischief; and that such who are given to Sorcery are easily drawn to commit any kind of sin whatsoever.

Because he did his work who is the Destroyer ▪ in hindring what he could the Salvation of Sergius Paulus and his Family.

To make the way of God crooked, which is straight; and rugged, when indeed it is smooth: that is, to lay what rubs he could to keep any from coming unto, or continuing in the ways of God.

Marginal references: Matth. 13.38, John 8.44. 1 John 3.8.

11 And now behold, the hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun for a season. And immediately there fell on him a mist and a darkness; and he went about, seeking some to lead him by the hand.

The hand of the Lord is put for any powerful action of God, whether in Mercy or Judgment: here it is put for the Divine Power wherewith God strikes his Enemies.

God did in Judgment remember Mercy, inflicting this blindness only for a season, that it might be rather a Medicine than a punishment.

12 Then the deputy when he saw what was done, believed, being astonished at the doctrine of the Lord.

The Gospel which Paul Preached.

Finding in it (though a wise Man) depths beyond his fathoming: and all accompanied with such a power in doing of Miracles, and changing of Hearts, and Lives; as might well amaze so prudent, and considering a man.

13 Now when Paul and his company loosed from Paphos, they came to Perga in Pamphylia: And John departing from them, returned to Jerusalem.

A City in Pamphylia: not that there were any other Cities of that name; but because this Region was more commonly known, it being

a Country in the lesser Asia, bordering on Cilicia.

The departure of Iohn; of whom before, Verse 6. and Chap. 12.25. was blame-worthy, as Chap. 15.38. Some think he shunned that labour and suffering which he saw attended the Gospel; others supposed that he returned to Ierusalem out of too fond an affection for his Mother, who lived there; and it may be that he retaining a great aversion from the Gentiles, might abhor to go amongst them: howsoever, let him that stands, take heed lest he fall.

14 ¶ But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagouge on the sabbath-day, and sate down.

So called to distinguish it from the other Antioch mentioned in the first Verse, which was a City in Syria, as this in Pi[illegible: 1 letter]idia, next to, or part of Pamphylia.

Either to joyn with the Iews in their worship, which was not then unlawful, or to get an opportunity more publickly to Preach the Gospel unto them: they were no sooner come thither, but they mind that great business they went about.

15 And after the reading of the law and the prophets, the rulers of the Synagogue sent unto them, saying, Ye men and brethren, If ye have any word of exhortation for the people , say on.

The reading of the Law was commanded by Moses; and they say, that Ezra commanded the reading of the Prophets also in their Synagogues, which was used; as we may see in the 27th Verse. And so divided into several Sections, that once a Year they might be all read over.

They were such as had the over-sight of this Service of God in their Synagogues, that it might be performed according to the prescription.

An usual compellation which the Iews gave one another, owning them to serve the same God, and professing a suitable respect for them.

After the reading before spoken of, there followed a Sermon, or Exhortation; which the Apostles are desired to make, the Rulers of the Synagogue, as 'tis supposed, having had some previous knowledg of them.

16 Then Paul stood up , and beckning with his hand, said, Men of Israel, and ye that fear God, give audience.

To procure silence and attention, as Chap. 12.17.

Besides the Native Iews, the Proselytes, and such out of all Nations who left the Idolatry of the Gentiles, and vow'd the only True God, met together in the worship of God; these were the [non-Latin text not transcribed] spoken of, Chap. 17.4. It shews also what they are to do that would hear the Word of the Lord with profit; viz. to attend unto it in the fear of his Name.

17 The God of this people of Israel chose our fathers, and exalted the people , when they dwelt as strangers in the land of Egypt, and with an high arm brought he them out of it.

God was the God of Israel after a peculiar manner.

Having chosen them before all Nations, to make him known unto them, to be served and worshipped by them.

And God exalted them in the time of Ioseph; and whilst the memory of that great preservation wrought by his means, did continue, till another King arose that knew not Ioseph.

The many Miracles done by the Power of God towards the Israelites deliverance out of Egypt. By which the Apostle would have them remember, that they owed all which they challenged from their Progenitors, to the Grace and Blessing of God only; and that God may do with his own as he please.

Marginal references: Exod. 1.1.; Exod. 6.6. & 13.14, 16.

18 And about the time of fourty years suffered he their manners in the wilderness.

This is Recorded, Psal. 95.10. and remembred by the Apostle, Heb. 3.8, 9. And to be admired through all Ages, that God should be so patient, or a People could be so perverse: some instead of [non-Latin text not transcribed], read [non-Latin text not transcribed], there being but one Letter difference, (and such as are usually changed into one another,) and then it speaks Gods providing for this People all that while, and carrying them as in his Bosom, as a Nurse bears the sucking Child, Numb. 11.12. Deut. 1.31. or as an Eagle beareth her young ones on her Wings, Deut. 32.11, 12. But it seems God did not bear with their Fathers, but destroyed them in the Wilderness, 1 Cor. 10.5. First, God bare long with those that perished. Secondly, The succeeding Generation took not that warning which did become them, but followed their Fathers steps; and whilst one Generation was wearing away, and another coming, this space of Forty years was spent, through the abundant compassion of God towards them; who did not consume them as they tempted him to do, in a moment.

Marginal references: Exod. 16.35.; 2 Mac. 7.27. according to the 70. And so Chrysost[illegible: 2 letters].

19 And when he had destroyed seven nations in the land of Canaan, he divided their land to them by lot.

These seven Nations are mentioned, Ioshua 3.10.

The Lot being disposed only as God would, Prov. 16. ult. And it was but reasonable that God having miraculously got this Land (for the Israelites did rather go to take possession of it, than to fight for it) and assumed a special right unto it, that he should divide it to whom he pleased, and in what proportions he thought good.

Marginal references: Josh. 14.1.

20 And after that he gave unto them judges, about the space of four hundred and fifty years, until Samuel the prophet.

These Judges were persons deputed by God to govern and deliver that People; their Commission was attested usually by some extraordinary thing done by them, and their power (as being mediately from God) was absolute

The computation of years here mentioned, hath been very much controverted: That which hath the greatest probability with it, is, Either first, to have recourse to the 17 Verse, and begin this Aera there, with Gods chusing of their Fathers, and ending it at the time of the decision of the Land by lot, as Verse 19. for from the birth of Isaac, to this distribution of the Land, are reckoned 447 years; which may well be said here, About 450 years: but then the sense is, after that, such things mentioned in the 17, 18, 19. Verses were done; which were in the compass of 450 years, God then gave them Judges. Or, as others do refer these words to what follows, and begin the Aera or computation from the going of the Children of Israel out of Egypt, and ending it at the expulsion of the Iebusites out of Ierusalem, which may make up this account: But then this passage of St. Paul is not intended to shew how long the Judges Ruled, but when it was, or about what time that they Ruled; As also to shew what a long time it took up to gain that People a quiet possession of that promised Inheritance, their sins still keeping good things from them.

Marginal references: Judges 3.9.

21 And afterward they desired a king: and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of fourty years.

Their great sin in desiring a King was, because by that desire they rejected God, who had at that very time a Prophet (Samuel) by whom he governed them, 1 Sam. 8.7. & 10.19. They had been under a Theocrasie ever since they came out of Egypt; their Laws, and their Governors being appointed by God; had their condition been as that of other Nations, their desire had not been a provocation.

These words, by the space of fourty years, are to be joyned with the foregoing Verse, and the other foregoing words in the Verse read with a Parenthesis: and thus they shew how long Samuel the Prophet (as he is here called) exercised his Prophetical Offices, which was the space here mentioned, partly before Saul was Anointed King, and in part afterward; in which, as another Moses, he cared for, and went in, and out, before the People of God, the like space of fourty years. This computation of St. Paul might also agree more with the Septuagint, and be according to the then current account, which (not being of more consequence) St. Paul would not controvert at this time, having greater matters to speak of unto them.

Marginal references: 1 Sam. 8.5.

22 And when he had removed him, he raised up unto them David to be their king, To whom also he gave testimony, and said, I have found David the son of Jesse, a man after mine own heart, which shall fulfil all my will.

God had taken Saul away by death; for he would not suffer David to hasten it.

Favoured or beloved by me, and obedient to me; my servant, as God speaks of him, Psal. 89.20.

And here, that he should fulfil all Gods will, to wit, in governing his people; for he hath a Testimonial upon record in Gods word, Psal. 78.72. He that is according to Gods heart, fulfil all the wills of God, and do nothing by partiality, thus also; but if it be Gods will either for him to do, or to suffer any thing, he is ready to set his fiat to it; as he dally prays (understandingly) that the will of the Lord may be done.

Marginal references: 1 Sam 16.13. Psal. 89.20, 21.

23 Of this mans seed hath God according to his promise, raised unto Israel a Saviour Jesus:

Christ was the Son of David, and so frequently called, Matth. 1.1. Luke 18.38, 39. with reference unto the promise made, Isaiah 11.1. spoken of Chap. 2.30. Rom. 1.3.

Because he lived amongst the Iews, and Salvation was first offered unto them by him, as verse 46.

Our Saviours name is added, to shew that he truely was according to his name, and what he was said to be, as Matthew 1.21.

24 When John had first preached before his coming , the baptism of repentance to all the people of Israel.

Iohn the Baptist did not speak of Christs coming, as the other Apostles had done, as of a thing a great way off, or at a distance of time; but he spake of it as of a present matter, before his and their faces, and in their view; Behold the lamb of God, Iohn 1 29.36.

So it is called, Mat. 3.2, 8. Mark 1.4. Luke 3.3. Repentance being a due qualification for such as hope to receive the mercies of God in Christ, unto life Eternal.

Marginal references: Mat. 3.1.

25 And as John fulfilled his course, he said , Whom think ye that I am? I am not he. But behold, there cometh one after me, whose shoes of his feet I am not worthy to loose.

The course of his Ministry, or of his life; in respect of either, he ran as one in a race.

The sense of these words ye have Iohn 1.20, 27.

That is, the Messias, which they were in such expectation of, and so inquisitive about,

Christ began his life, (as to the flesh) after Iohn; and he began his Ministry after him, and in that respect may be said to come after him.

A proverbial expression, whereby the meanest office is implied, Mat. 3.11. which the Disciples or servants could do for their Masters.

26 Men and brethren, children of the stock of Abraham, and whosoever among you, feareth God, to you is the word of this salvation sent.

He speaks to the Iews according as the manner was amongst them; to the Iews he become as a Iew.

Some think, the devout Pisidians, or men of that Countrey, are here meant; but rather it may insinuate the Apostles hope concerning these Iews, that they were such as feared God; which hope they ought the rather to have carefully answered.

1. Christ who is the incarnate word, or the word made flesh, Iohn 1.14. or the Gospel, which is glad tidings of Salvation; as if the Apostle had minded them; that it was not any business which belonged unto others alone, which he was speaking about; but of such things as pertained unto their Salvation; and such a Salvation (this Salvation) as never greater was, or ever will be published; this is certain, that we are concerned in it for our selves, if we accept or neglect this Salvation, it is for our selves: Oh that in this respect self-interest were more prevalent with us!

Marginal references: Mat. 10.6. Chap. 3.26. Verse 46.

27 For they that dwell at Jerusalem , and their rulers , because they knew him not, nor yet the voices of the prophets which are read every sabbath[illegible: 1 letter]day, they have fulfilled them in condemning him.

The common people had their

great Council; both had a hand in our Saviours death.

But if so great a fault was capable of any alteration, the Apostle gladly mentions it, that it was done out of ignorance; they knew neither Christ the word, nor the word (of the Gospel) concerning Christ, tho that they may be made sensible, that this their ignorance was not invincible▪

He minds them that it was their sin, having had means whereby they might have come unto the knowledge of Christ.

See Chap. 4.28. Luke 24.25, 26.

Marginal references: Chap. 3.17.; Chap. 15.21.

28 And tho they found no cause of death in him, yet desired they Pilate that he should be slain.

He was a Lamb without blemish; neither had he offended the rabble that was so slanderous against him, unless by such vast goodness and kindness towards them, he branded them for ingratitude.

Matth. 27.22. The Iews did condemn him, but they could not put him to death; the Romans, under whom they were subject, having reserved the power of life and death wholly unto themselves, and therefore they desired Pilate to confirm the[illegible: 2 letters] sentence, and to cause it to be executed.

Marginal references: [illegible: 2 letters]rk 15.13, [illegible: 1 letter] 14. [illegible: 1 letter] 23.21, 22. [illegible: 1 letter] 19.6.

29 And when they had fulfilled ▪ all that was written of him, they took him down from the tree, and laid him in a sepulchre.

As the giving him vinegar to drink, piercing his side, &c. Psal. 69.21. Iohn 19.28, 30.

See Chap. 5.30.

Ioseph of Arimathea, and Nicodemus, Matth. 27.60. Iohn 19.39.

30 But God raised him from the dead:

Lest they should be offended at our Saviours dying so shameful and cursed a death, and to take away the scandal of the cross; he shews, that his Resurrection was as glorious, as his death could be ignominious; being by it declared to be the Son of God with power, Rom. 1.4.

Marginal references: Mat. 28 [illegible: 2 letters] Chap. 2.24.

31 And he was seen many days of them which came up with him from Galilee to Jerusalem, who are his witnesses unto the people.

Fourty days betwixt his Resurrection and Ascension, Chap. 1.3.

Christ was seen, not onely by the Apostles, but of the Galilean women which came up with him unto Ierusalem, Matth. 28.1. and by above five hundred at once, 1 Cor. 15.5, 6. so plentifully would God have this great article of our faith, and object of ou[illegible: 1 letter] hope to be confirmed unto us.

Marginal references: Mat. 28.16▪ Chap. 1.3.

32 And we declare unto you glad tidings, how that the promise which was made unto the fathers,

Or the Gospel, which is nothing else but the glad tidings of our Salvation from Sin and Hell.

Or the Gospel, which is nothing else but the glad tidings of our Salvation from Sin and Hell.

This promise was frequently made, and renewed to their Ancestors, and ty[illegible: 1 letter]ified by many deliverances, especially from Egypt and Babylon.

33 God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second p[illegible: 1 letter]alm, Thou art my son , this day have I begotten thee.

Some refer these words to the Incarnation, others to the Resurrection of our Saviour: Our Translators lay the stress upon the preposition, with which the verb is compounded; and by adding again, intend it to be understood of the Resurrrection; and there is ground for it in the context: for the Resurrection of Christ, is that which in the 30. verse is propounded by St. Paul, as his theam or argument to Preach upon.

These words quoted, tho they do not seem to be a proof of Christs Resurrection at the first view; yet if we weigh them well, they answer St. Pauls purpose; Thou art my son, Psalm 2 ver. 7. is ushered in with; I have made thee King, ver. 6. and followed with, I will give thee the heathen for thine inheritance, which was in especial manner to be fulfilled after the Resurrection; as our Saviour manifests, Matth. 28 18, 19.

Not as if Christ at his Resurrection began to be the Son of God; but then he was manifested to be so, Rom. 1.4. which before, whilest he was in a suffering condition, was not so apparent; some of the Ancients have understood these words, of the Eternal generation of the Son of God; Eternity being an everlasting point, and one and the same day for ever.

Marginal references: Heb. 1.[illegible: 1 letter] ▪

34 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 Daeid.

The former verse was not intended so much by St. Paul for a proof of the Resurrection, as it was to shew how faithful God was in fulfilling that promise there spoken of; here the Apostles design is, to evince Christs Resurrection, and that it was agreeable to the Prophesies which were concerning him.

These words are found, Isaiah 53.3. and the sure mercies of David there; and here spoken of, are such mercies as were promised to David, (David being to be taken positively) now the mercies which were promised to David, are all included or surmounted in this; that by this Son of David, (our Lord and Saviour frequently and truly so called) God would erect and establish an everlasting Kingdom, which could not be done, unless Christ rose again, and obtained the victory over death and the grave.

All the promises God hath made unto his Church in any age concerning Christ, are sure and faithful, holy and just▪ The words have been variously rendred and changed; but no words can sufficiently express their stability and excellency.

Marginal references: Gr. [non-Latin text not transcribed], holy, or just things: which word the 70. both in the place of Is. 53.3. and in many other places, use for that which in the Hebrew is, mercies.

35 Wherefore he saith also in another psalm ▪ Thou shalt not suffer thine holy On[illegible: 1 letter] to see corruption:

These words are quoted out of Psal. 16, 10, 11. see Chap. 2.27.

36 For David after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption:

Some point these words otherwise, reading them thus; David after he had served his generation, by the will of God fell asleep. Which contains indeed a truth, viz. that God hath appointed every ones time in the world, and that the issue of life and death are his; but thus they would prove little to Davids praise; for who dies otherwise, but according to the determinate counsel of God? But this is remembred to Davids glory, that according to the will of God, he was a publick good, and he liv'd and govern'd by the rule and square of Gods word.

Notwithstanding which he fell asleep, and saw death; but such as did not deserve so terrible a name.

Buried amongst his Ancestors.

And his body corrupted as theirs; now this verse explains the former, and draws the argument home, in that it proves, that the words before mentioned, could not be meant of David; but of one that he typified, and represented.

Marginal references: Or, After he had in his own age, served the will of God.; 1 King. 2.10. Chap. 2.29.

37 But he whom God raised again, saw no corruption.

That is, on the third day, according to the Gospel.

Was not under the power of death so long, as to be preyed upon so far by it.

38 ¶ Be it known unto you therefore , men and brethren, that through this man is preached unto you the forgiveness of sins:

The usual compellation given in these cases.

Having spoken concerning Christs Resurrection, which onely can be meant of him in his humane nature, here, according unto that nature the Apostle calls him, Man.

As in Chap. 10.43. This forgiveness of sins, is that which the Apostle so much would recommend to all to seek after, and magnifie Christ for; it being onely through him; and he could not be overcome by death, who could deliver us from sin.

Marginal references: Luke 24.47. 1 John 2.12.

39 And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses.

It is a forensick word, opposed to be condemned; all that believe in Christ with the heart, by his merit and mediation shall be absolved, and shall not come into condemnation; and thus this agrees with the former words, and shews us whence remission of sins is to be had; if any will take this word, as signifying also to be purged from sin; yet 'tis evident, that the Law can bring neither of these benefits unto us: The Law declares what is sin, and what the curse is that is due unto sin, but not how to be delivered from them; it shews the spot, but not how to wash it off; and the sore, but not how to heal it; but on the other side we are bidden to glory in the Lord (Jesus) Who of God is made unto us wisdom, righteousness, sanctification, and redemption, 1 Cor. 1.30.

To which may be added, that there were some sins which by the Ceremonial Law there was no Sacrifice appointed for: And for such sins which a Sacrifice was appointed for, it was not possible that the blood of bulls and goats should take them away, Heb. 10.4. which may make more to admire the grace of the Gospel, by which we are Sanctified through the offering of the body of Jesus Christ once for all, Hebrews 10.10.

Marginal references: Rom. 3.28. and 8.3. Heb. 7.19.

40 Beware therefore, lest that come upon you which is spoken of in the prophets,

Habakkuk 1.5. He cautions these Iews, lest the same thing threatned by the Prophet to their Fathers, come also upon them; for sin is as odious unto God as ever, and God is as jealous of his honour which sin robs him of, as ever he was.

41 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.

These words are cited from that place in Habakkuk, according to the reading of the Septuagint; St. Paul not being willing to alter the words, the Iews that were dispersed, being so used to that translation, especially the sense being the same with the original Hebrew: This quotation of the Apostle, might also be taken from Isaiah 28.14, 16.

For which cause, in that place of Habakkuk they are commanded to consider the Heathen, and are sent to School unto them they contemned so much, who had had God for their Teacher, had they not despised his word.

Grow pale or shame and fear.

Ye shall be destroyed by the Romans your enemies, as your Ancestors were by their enemies

This work was a work of Gods just revenge on [illegible: 1 word] then, by the Chaldeans; but threatned to come on th[illegible: 1 letter]e (without repentance) by the Romans.

Which [illegible: 1 letter]estruction should be so great, tho it was incredible to them now, though it should have been told them.

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.

Or as some read, the Apostles, Paul and Barnabas, were gone out of the Synagogue of the Iews.

Proselites, or such devout persons formerly spoken of, who had relinquished Paganism, and came to be instructed in the knowledge of the true God by the Iews.

Or in some day betwixt the Sabbaths; that the Apostles took all advantages, if there were a Festival (which was also called a Sabbath, Levit. 16.31. and in the 23. Chap. of Levit. frequently) they would Preach in season and out of season; howsoever, because we find the Apostles did meet again with them on that day seven-night after, it is most probable that their desire was so to be understood, See verse 44.

Marginal references: Or, In the week between, or in the Sabbath betwe[illegible: 2 letters].

43 Now when the congregation was broken up, many of the Jews, and religious proselites followed Paul and Barnabas; who speaking to them, perswaded them to continue in the grace of God.

The Congregation was dissolved, by the offence the Iews generally had taken at the Doctrine of the Apostles.

These Proselites were so called, from their coming over from Paganism, to own the true God, see Chap. 2.10.

This grace of God, the Apostles so earnestly exhorted them to continue in; was, 1. Their present state of being firmly resolved to serve God, whatsoever opposition or temptation they should meet with to the contrary, which was wrought in them by the grace of God. 2. The Doctrine of Justification by the grace of God, which St. Paul had Preached unto them, verse 39. Or 3. the whole Gospel, and Doctrine therein contained, which is called the grace of God, Heb. 12.15. aad the true grace wherein we stand, 1 Peter 5.12.

Marginal references: Chap. 11.23. and 14.22.

44 ¶ And the next sabbath day came almost the whole city together to hear the word of God:

The Citizens generally resorted thither.

Some ou[illegible: 1 letter] of curiosity, some to cavil at it, tho some also out of love to it; here was doubtless a mixt Congregation.

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 Iews could not endure that the Gentiles should be equalled to them, (being as much concerned against the Gentiles being exalted, as against their own being depressed)

Envy; as a vicious humour, made them disrelish the wholesomest, and most saving truths: contradicting the Doctrine of the Gospel, and blaspheming the Preachings of it; or going from one degree of opposition unto another, until they came to the highest enmity against both.

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 your selves unworthy of everlasting life, lo, we turn to the Gentiles.

Being nothing affrighted with the reproaches and blasphemies they met with, which but increase their zeal, as a little water does the fire in the Smiths forge.

There was a necessity, that the word of God should be first Preached to the Iews, 1. Because Christ was promised to the children and heirs of their Ancestors. 2. Because Christ did command it to be thus Preached, Matth. 10.5, 6. Luke 24.47 Chap. 1.8. 3 Christ himself thus Preached it, declaring that he was not sent, (comparatively) but to the lost sheep of the house of Israel, Matth. 15.24.

By this their contradicting and blaspheming, they shew as evidently that they are thus unworthy of everlasting life, as if a judge had determined so, or passed such a sentence upon his Tribunal, or Judgment-seat.

Marginal references: Chap. 3.26. Rom. 1.16.; Exod. 32.10. Isaiah 55.5. Matth. 21.43. Rom. 10.19.; Chap. 18.6. and 28.2[illegible: 1 letter].

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.

Because that Prophesie must be fulfilled which we find, Isaiah 49.6. The Apostle infers aright, that they were commanded to publish Christ unto the Gentiles; For how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? Rom 10.14.

All knowledge is ignorance, and all light is darkness without Christ.

Marginal references: Luke 2.[illegible: 2 letters].

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 li[illegible: 1 letter]e, believed.

There can be no true rest or peace in any, to whom Christ is not manifested; the Apostle telling us, that we have peace with God through our Lord Jesus Christ, Rom. 5.1. And the Kingdom of God is peace and joy in the Holy Ghost.

They magnified the goodness of God, which appeared in the Gospel unto them.

God who ordered the end, odereth the means, and gives them opportunities to hear the Word, and by it graciously worketh Faith in them whom he hath appointed to Eternal Life; without which Faith, purging the heart, there's no hope of life Eternal.

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

Concerning Salvation to be found only by Christ, and the Gentiles to be admitted to partake of that Salvation.

Like Leaven which a Woman took and hid in three Measures of Meal till the whole was Leavened, Matth. 13.33.

50 But the Jews stirred up the devout and honourable women, and the chief men of the city, and raised persecution against Paul and Barnabas, and expelled them out of their coasts.

[non-Latin text not transcribed], as was said of the Men, such as had relinquished the Idolatry of their Country and Ancestors, acknowledged the True God, the maker of Heaven and Earth.

Of great repute and esteem; Women being accounted more earnest in what way soever they take; and to be sure Eve was first seduced, and in the transgression.

In some Cities there were but Five, in some Ten, in others Twenty, in whose hands the Government of the City was ordinarily put; and these the Persecutors (knowing what an influence their Authority must needs have) by all means labour to seduce.

Marginal references: 2 Tim. 3.11.

51 But they shook off the dust of their feet against them, and came unto Iconium.

This was according to our Saviours command, Matth. 10.14. Mark 6.11. Luke 9.5. so often is it mentioned, and so considerable a matter it is for us to know, and dread the punishment appointed for such as refuse the Gospel, and contemn the Salvation offered by it.

What this was Symbolical of, is not expressed. The Hebrew Proverb says, The dust of an Ethnick City or Country doth pollute a Man; and they might by this represent, that the Inhabitants of such a City or Place, who did not entertain the Gospel, and the Ministers thereof, they would repute as the vilest sinners, and they should by God be dealt with accordingly.

See Chap. 14.1.

Marginal references: Chap. 18.6.

52 And the disciples were filled with joy, and with the holy Ghost.

Either Paul and Barnabas in a more especially manner: Or, also such as at Perga had believed the Gospel, and came with them to Antioch, were filled with joy.

So as no place was left for meaner contentments. First, By reason of the pardon of their sins. Secondly, The promise made to them of everlasting Life. Thirdly, The Gifts of the Holy Ghost which they had, at that time, as an earnest and pledge to assure the other unto them.

The Mission of Paul and Barnabas.

1 Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul. 2 As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them. 3 And when they had fasted and prayed, and laid their hands on them, they sent them away.

We have here a divine warrant and commission to Barnabas and Saul to go and preach the gospel among the Gentiles, and their ordination to that service by the imposition of hands, with fasting and prayer.

I. Here is an account of the present state of the church at Antioch, which was planted, ch. xi. 20.

1. How well furnished it was with good ministers; there were there certain prophets and teachers (v. 1), men that were eminent for gifts, graces, and usefulness. Christ, when he ascended on high, gave some prophets and some teachers (Eph. iv. 11); these were both. Agabus seems to have been a prophet and not a teacher, and many were teachers who were not prophets; but those here mentioned were at times divinely inspired, and had instructions immediately from heaven upon special occasions, which gave them the title of prophets; and withal they were stated teachers of the church in their religious assemblies, expounded the scriptures, and opened the doctrine of Christ with suitable applications. These were the prophets, and scribes, or teachers, which Christ promised to send (Matt. xxiii. 34), such as were every way qualified for the service of the Christian church. Antioch was a great city, and the Christians there were many, so that they could not all meet in one place; it was therefore requisite they should have many teachers, to preside in their respective assemblies, and to deliver God's mind to them. Barnabas is first named, probably because he was the eldest, and Saul last, probably because he was the youngest; but afterwards the last became first, and Saul more eminent in the church. Three others are mentioned. (1.) Simeon, or Simon, who for distinction-sake was called Niger, Simon the Black, from the color of his hair; like him that with us was surnamed the Black Prince. (2.) Lucius of Cyrene, who some think (and Dr. Lightfoot inclines to it) was the same with this Luke that wrote the Acts, originally a Cyrenian, and educated in the Cyrenian college or synagogue at Jerusalem, and there first receiving the gospel. (3.) Manaen, a person of some quality, as it should seem, for he was brought up with Herod the tetrarch, either nursed of the same milk, or bred at the same school, or pupil to the same tutor, or rather one that was his constant colleague and companion—that in every part of his education was his comrade and intimate, which gave him a fair prospect of preferment at court, and yet for Christ's sake he quitted all the hopes of it; like Moses, who, when he had come to years, refused to be called the son of Pharaoh's daughter. Had he joined in with Herod, with whom he was brought up, he might have had Blastus's place, and have been his chamberlain; but it is better to be fellow-sufferer with a saint than fellow-persecutor with a tetrarch.

2. How well employed they were (v. 2): They ministered to the Lord, and fasted. Observe, (1.) Diligent faithful teachers do truly minister unto the Lord. Those that instruct Christians serve Christ; they really do him honour, and carry on the interest of his kingdom. Those that minister to the church in praying and preaching (both which are included here), minister unto the Lord, for they are the church's servants for Christ's sake; to him they must have an eye in their ministrations, and from him they shall have their recompence. (2.) Ministering to the Lord, in one way or other, ought to be the stated business of churches and their teachers; to this work time ought to be set apart, nay, it is set apart, and in this work we ought to spend some part of every day. What have we to do as Christians and ministers but to serve the Lord Christ? Col. iii. 24; Rom. xiv. 18. (3.) Religious fasting is of use in our ministering to the Lord, both as a sign of our humiliation and a means of our mortification. Though it was not so much practised by the disciples of Christ, while the bridegroom was with them, as it was by the disciples of John and of the Pharisees; yet, after the bridegroom was taken away, they abounded in it, as those that had well learned to deny themselves and to endure hardness.

II. The orders given by the Holy Ghost for the setting apart of Barnabas and Saul, while they were engaged in public exercises, the ministers of the several congregations in the city joining in one solemn fast or day of prayer: The Holy Ghost said, either by a voice from heaven, or by a strong impulse on the minds of those of them that were prophets, Separate me Barnabas and Saul for the work whereunto I have called them. He does not specify the work, but refers to a former call of which they themselves knew the meaning, whether others did or no: as for Saul, he was particularly told that he must bear Christ's name to the Gentiles (ch. ix. 15), that he must be sent to the Gentiles (ch. xxii. 21); the matter was settled between them at Jerusalem before this, that as Peter, James, and John laid out themselves among those of the circumcision, so Paul and Barnabas should go to the heathen, Gal. ii. 7-9. Barnabas, it is likely, knew himself designed for this service as well as Paul. Yet they would not thrust themselves into this harvest, though it appeared plenteous, till they received their orders from the Lord of the harvest: Thrust in thy sickle for the harvest is ripe, Rev. xiv. 15. The orders were, Separate me Barnabas and Saul. Observe here, 1. Christ by his Spirit has the nomination of his ministers; for it is by the Spirit of Christ that they are qualified in some measure for his services, inclined to it, and taken off from other cares inconsistent with it. There are some whom the Holy Ghost has separated for the service of Christ, has distinguished from others as men that are offered and that willingly offer themselves to the temple service; and concerning them directions are given to those who are competent judges of the sufficiency of the abilities and the sincerity of the inclination: Separate them. 2. Christ's ministers are separated to him and to the Holy Ghost: Separate them to me; they are to be employed in Christ's work and under the Spirit's guidance, to the glory of God the Father. 3. All that are separated to Christ as his ministers are separated to work; Christ keeps no servants to be idle. If any man desires the office of a bishop, he desires a good work; that is what he is separated to, to labour in the word and doctrine. They are separated to take pains, not to take state. 4. The work of Christ's ministers, to which they are to be separated, is work that is already settled, and that which all Christ's ministers hitherto have been called to, and which they themselves have first been, by an external call, directed to and have chosen.

III. Their ordination, pursuant to these orders: not to the ministry in general (Barnabas and Saul had both of them been ministers long before this), but to a particular service in the ministry, which had something peculiar in it, and which required a fresh commission, which commission God saw fit at this time to transmit by the hands of these prophets and teachers, for the giving of this direction to the church, that teachers should ordain teachers (for prophets we are not now any longer to expect), and that those who have the dispensing of the oracles of Christ committed to them should, for the benefit of posterity, commit the same to faithful men, who shall be able also to teach others, 2 Tim. ii. 2. So here, Simeon, and Lucius, and Manaen, faithful teachers at this time in the church of Antioch, when they had fasted and prayed, laid their hands on Barnabas and Saul, and sent them away (v. 3), according to the directions received. Observe, 1. They prayed for them. When good men are going forth about good work, they ought to be solemnly and particularly prayed for, especially by their brethren that are their fellow-labourers and fellow-soldiers. 2. They joined fasting with their prayers, as they did in their other ministrations, v. 3. Christ has taught us this by his abstaining from sleep (a night-fast, if I may so call it) the night before he sent forth his apostles, that he might spend it in prayer. 3. They laid their hands on them. Hereby, (1.) They gave them their manumission, dismission, or discharge from the present service they were engaged in, in the church of Antioch, acknowledging that they went off not only fairly and with consent, but honourably and with a good report. (2.) They implored a blessing upon them in their present undertaking, begged that God would be with them, and give them success; and, in order to this, that they might be filled with the Holy Ghost in their work. This very thing is explained ch. xiv. 26, where it is said, concerning Paul and Barnabas, that from Antioch they had been recommended to the grace of God for the work which they fulfilled. As it was an instance of the humility of Barnabas and Saul that they submitted to the imposition of the hands of those that were their equals, or rather their inferiors; so it was of the good disposition of the other teachers that they did not envy Barnabas and Saul the honour to which they were preferred, but cheerfully committed it to them, with hearty prayers for them; and they sent them away with all expedition, out of a concern for those countries where they were to break up fallow ground.

Elymas Struck with Blindness.

4 So they, being sent forth by the Holy Ghost, departed unto Seleucia; and from thence they sailed to Cyprus. 5 And when they were at Salamis, they preached the word of God in the synagogues of the Jews: and they had also John to their minister. 6 And when they had gone through the isle unto Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Bar-jesus: 7 Which was with the deputy of the country, Sergius Paulus, a prudent man; who called for Barnabas and Saul, and desired to hear the word of God. 8 But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn away the deputy from the faith. 9 Then Saul, (who also is called Paul,) filled with the Holy Ghost, set his eyes on him, 10 And said, O full of all subtilty and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord? 11 And now, behold, the hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun for a season. And immediately there fell on him a mist and a darkness; and he went about seeking some to lead him by the hand. 12 Then the deputy, when he saw what was done, believed, being astonished at the doctrine of the Lord. 13 Now when Paul and his company loosed from Paphos, they came to Perga in Pamphylia: and John departing from them returned to Jerusalem.

In these verses we have,

I. A general account of the coming of Barnabas and Saul to the famous island of Cyprus; and perhaps thitherward they steered their course because Barnabas was a native of that country (ch. iv. 36), and he was willing they should have the first-fruits of his labours, pursuant to his new commission. Observe, 1. Their being sent forth by the Holy Ghost was the great thing that encouraged them in this undertaking, v. 4. If the Holy Ghost send them forth, he will go along with them, strengthen them, carry them on in their work, and give them success; and then they fear no colours, but can cheerfully venture upon a stormy sea from Antioch, which was now to them a quiet harbour. 2. They came to Seleucia, the sea-port town opposite to Cyprus, thence crossed the sea to Cyprus, and in that island the first city they came to was Salamis, a city on the east side of the island (v. 5); and, when they had sown good seed there, thence they went onward through the isle (v. 6) till they came to Paphos, which lay on the western coast. 3. They preached the word of God wherever they came, in the synagogues of the Jews; so far were they from excluding them that they gave them the preference, and so left those among them who believed not inexcusable; they would have gathered them, but they would not. They did not act clandestinely, nor preach the Messiah to others unknown to them, but laid their doctrine open to the censure of the rulers of their synagogues, who might, if they had any thing to say, object against it. Nor would they have acted separately, but in concert with them, if they had not driven them out from them, and from their synagogues. 4. They had John for their minister; not their servant in common things, but their assistant in the things of God, either to prepare their way in places where they designed to come or to carry on their work in places where they had begun it, or to converse familiarly with those to whom they preached publicly, and explain things to them; and such a one might be many ways of use to them, especially in a strange country.

II. A particular account of their encounter with Elymas the sorcerer, whom they met with at Paphos, where the governor resided; a place famous for a temple built to Venus there, thence called Paphian Venus; and therefore there was more than ordinary need that the Son of God should there be manifested to destroy the works of the devil.

1. There the deputy, a Gentile, Sergius Paulus by name, encouraged the apostles, and was willing to hear their message. He was governor of the country, under the Roman emperor; proconsul or proprætor, such a one as we should call lord lieutenant of the island. He had the character of a prudent man, an intelligent, considerate man, that was ruled by reason, not passion nor prejudice, which appeared by this, that, having a character of Barnabas and Saul, he sent for them, and desired to hear the word of God. Note, When that which we hear has a tendency to lead us to God, it is prudence to desire to hear more of it. Those are wise people, however they may be ranked among the foolish of this world, who are inquisitive after the mind and will of God. Though he was a great man, and a man in authority, and the preachers of the gospel were men that made no figure, yet, if they have a message from God, let him know what it is, and, if it appear to be so, he is ready to receive it.

2. There Elymas, a Jew, a sorcerer, opposed them, and did all he could to obstruct their progress. This justified the apostles in turning to the Gentiles, that this Jew was so malignant against them.

(1.) This Elymas was a pretender to the gift of prophecy, a sorcerer, a false-prophet—one that would be taken for a divine, because he was skilled in the arts of divination; he was a conjurer, and took on him to tell people their fortune, and to discover things lost, and probably was in league with the devil for this purpose; his name was Bar-jesus—the son of Joshua; it signifies the son of salvation; but the Syriac calls him, Bar-shoma—the son of pride; filius inflationis—the son of inflation.

(2.) He was hanging on at court, was with the deputy of the country. It does not appear that the deputy called for him, as he did for Barnabas and Saul; but he thrust himself upon him, aiming, no doubt, to make a hand of him, and get money by him.

(3.) He made it his business to withstand Barnabas and Saul, as the magicians of Egypt, in Pharaoh's court, withstood Moses and Aaron, 2 Tim. iii. 8. He set up himself to be a messenger from heaven, and denied that they were. And thus he sought to turn away the deputy from the faith (v. 8), to keep him from receiving the gospel, which he saw him inclined to do. Note, Satan is in a special manner busy with great men and men of power, to keep them from being religious; because he knows that their example, whether good or bad, will have an influence upon many. And those who are in any way instrumental to prejudice people against the truths and ways of Christ are doing the devil's work.

(4.) Saul (who is here for the first time called Paul) fell upon him for this with a holy indignation. Saul, who is also called Paul, v. 9. Saul was his name as he was a Hebrew, and of the tribe of Benjamin; Paul was his name as he was a citizen of Rome. Hitherto we have had him mostly conversant among the Jews, and therefore called by his Jewish name; but now, when he is sent forth among the Gentiles, he is called by his Roman name, to put somewhat of a reputation upon him in the Roman cities, Paulus being a very common name among them. But some think he was never called Paul till now that he was instrumental in the conversion of Sergius Paulus to the faith of Christ, and that he took the name Paulus as a memorial of this victory obtained by the gospel of Christ, as among the Romans he that had conquered a country took his denomination from it, as Germanicus, Britannicus, Africanus; or rather, Sergius Paulus himself gave him the name Paulus in token of his favour and respect to him, as Vespasian gave his name Flavius to Josephus the Jew. Now of Paul it is said,

[1.] That he was filled with the Holy Ghost upon this occasion, filled with a holy zeal against a professed enemy of Christ, which was one of the graces of the Holy Ghost—a spirit of burning; filled with power to denounce the wrath of God against him, which was one of the gifts of the Holy Ghost—a spirit of judgment. He felt a more than ordinary fervour in his mind, as the prophet did when he was full of power by the Spirit of the Lord (Mic. iii. 8), and another prophet when his face was made harder than flint (Ezek. iii. 9), and another when his mouth was made like a sharp sword, Isa. xlix. 2. What Paul said did not come from any personal resentment, but from the strong impressions which the Holy Ghost made upon his spirit.

[2.] He set his eyes upon him, to face him down, and to show a holy boldness, in opposition to his wicked impudence. He set his eyes upon him, as an indication that the eye of the heart-searching God was upon him, and saw through and through him; nay, that the face of the Lord was against him, Ps. xxxiv. 16. He fixed his eyes upon him, to see if he could discern in his countenance any marks of remorse for what he had done; for, if he could have discerned the least sign of this, it would have prevented the ensuing doom.

[3.] He gave him his true character, not in passion, but by the Holy Ghost, who knows men better than they know themselves, v. 10. He describes him to be, First, An agent for hell; and such there have been upon this earth (the seat of the war between the seed of the woman and of the serpent) ever since Cain who was of that wicked one, an incarnate devil, slew his brother, for no other reason than because his own works were evil and his brother's righteous. This Elymas, though called Bar-jesus—a son of Jesus, was really a child of the devil, bore his image, did his lusts, and served his interests, John viii. 44. In two things he resembled the devil as a child does his father—1. In craftiness. The serpent was more subtle than any beast of the field (Gen. iii. 1), and Elymas, though void of all wisdom, was full of all subtlety, expert in all the arts of deceiving men and imposing upon them. 2. In malice. He was full of all mischief—a spiteful ill-conditioned man, and a sworn implacable enemy to God and goodness. Note, A fulness of subtlety and mischief together make a man indeed a child of the devil. Secondly, An adversary to heaven. If he be a child of the devil, it follows of course that he is an enemy to all righteousness, for the devil is so. Note, Those that are enemies to the doctrine of Christ are enemies to all righteousness, for in it all righteousness is summed up and fulfilled.

[4.] He charged upon him his present crime, and expostulated with him upon it: "Wilt thou not cease to pervert the right ways of the Lord, to misrepresent them, to put false colours upon them, and so to discourage people from entering into them, and walking in them?" Note, First, The ways of the Lord are right: they are all so, they are perfectly so. The ways of the Lord Jesus are right, the only right ways to heaven and happiness. Secondly, There are those who pervert these right ways, who not only wander out of these ways themselves (as Elihu's penitent, who owns, I have perverted that which was right and it profited me not), but mislead others, and suggest to them unjust prejudices against these ways: as if the doctrine of Christ were uncertain and precarious, the laws of Christ unreasonable and impractical, and the service of Christ unpleasant and unprofitable, which is an unjust perverting of the right ways of the Lord, and making them seem crooked ways. Thirdly, Those who pervert the right ways of the Lord are commonly so hardened in it that, though the equity of those ways be set before them by the most powerful and commanding evidence, yet they will not cease to do it. Etsi suaseris, non persuaseris—You may advise, but you will never persuade; they will have it their own way; they have loved strangers, and after them they will go.

[5.] He denounced the judgment of God upon him, in a present blindness (v. 11): "And now, behold, the hand of the Lord is upon thee, a righteous hand. God is now about to lay hands on thee, and make thee his prisoner, for thou art taken in arms against him; thou shalt be blind, not seeing the sun for a season." This was designed both for the proof of his crime, as it was a miracle wrought to confirm the right ways of the Lord, and consequently to show the wickedness of him who would not cease to pervert them, as also for the punishment of his crime. It was a suitable punishment; he shut his eyes, the eyes of his mind, against the light of the gospel, and therefore justly were the eyes of his body shut against the light of the sun; he sought to blind the deputy (as an agent for the god of this world, who blindeth the minds of those that believe not, lest the light of the gospel should shine unto them, 2 Cor. iv. 4), and therefore is himself struck blind. Yet it was a moderate punishment: he was only struck blind, when he might most justly have been struck dead; and it was only for a season; if he will repent, and give glory to God, by making confession, his sight shall be restored; nay, it should seem, though he do not, yet his sight shall be restored, to try if he will be led to repentance either by the judgments of God or by his mercies.

[6.] This judgment was immediately executed: There fell on him a mist and a darkness, as on the Sodomites when they persecuted Elisha. This silenced him presently, filled him with confusion, and was an effectual confutation of all he said against the doctrine of Christ. Let not him any more pretend to be a guide to the deputy's conscience who is himself struck blind. It was also an earnest to him of a much sorer punishment if he repent not; for he is one of those wandering stars to whom is reserved the blackness of darkness for ever, Jude 13. Elymas did himself proclaim the truth of the miracle, when he went about seeking some to lead him by the hand; and where now is all his skill in sorcery, upon which he had so much valued himself, when he can neither find his way nor find a friend that will be so kind as to lead him!

3. Notwithstanding all the endeavours of Elymas to turn away the deputy from the faith, he was brought to believe, and this miracle, wrought upon the magician himself (like the boils of Egypt, which were upon the magicians, so that they could not stand before Moses, Exod. ix. 11), contributed to it. The deputy was a very sensible man, and observed something uncommon, and which intimated its divine original, (1.) In Paul's preaching: he was astonished at the doctrine of the Lord, the Lord Christ—the doctrine that is from him, the discoveries he has made of the Father—the doctrine that is concerning him, his person, natures, offices, undertaking. Note, The doctrine of Christ has a great deal in it that is astonishing; and the more we know of it the more reason we shall see to wonder and stand amazed at it. (2.) In this miracle: When he saw what was done, and how much Paul's power transcended that of the magician, and how plainly Elymas was baffled and confounded, he believed. It is not said that he was baptized, and so made a complete convert, but it is probable that he was. Paul would not do his business by the halves; as for God, his work is perfect. When he became a Christian, he neither laid down his government, nor was turned out of it, but we may suppose, as a Christian magistrate, by his influence helped very much to propagate Christianity in that island. The tradition of the Romish church, which has taken care to find bishoprics for all the eminent converts we read of in the Acts, has made this Sergius Paulus bishop of Narbon in France, left there by Paul in his journey to Spain.

III. Their departure from the island of Cyprus. It is probable that they did a great deal more there than is recorded, where an account is given only of that which was extraordinary—the conversion of the deputy. When they had done what they had to do, 1. They quitted the country, and went to Perga. Those that went were Paul and his company, which, it is probable, was increased in Cyprus, many being desirous to accompany him. Anachthentes hoi peri ton Paulon—Those that were about Paul loosed from Paphos, which supposes that he went too; but such an affection had his new friends for him that they were always about him, and by their good will would be never from him. 2. Then John Mark quitted them, and returned to Jerusalem, without the consent of Paul and Barnabas; either he did not like the work, or he wanted to go and see his mother. It was his fault, and we shall hear of it again.

Paul at Antioch in Pisidia.

14 But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the sabbath day, and sat down. 15 And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, say on. 16 Then Paul stood up, and beckoning with his hand said, Men of Israel, and ye that fear God, give audience. 17 The God of this people of Israel chose our fathers, and exalted the people when they dwelt as strangers in the land of Egypt, and with a high arm brought he them out of it. 18 And about the time of forty years suffered he their manners in the wilderness. 19 And when he had destroyed seven nations in the land of Chanaan, he divided their land to them by lot. 20 And after that he gave unto them judges about the space of four hundred and fifty years, until Samuel the prophet. 21 And afterward they desired a king: and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years. 22 And when he had removed him, he raised up unto them David to be their king; to whom also he gave testimony, and said, I have found David the son of Jesse, a man after mine own heart, which shall fulfil all my will. 23 Of this man's seed hath God according to his promise raised unto Israel a Saviour, Jesus: 24 When John had first preached before his coming the baptism of repentance to all the people of Israel. 25 And as John fulfilled his course, he said, Whom think ye that I am? I am not he. But, behold, there cometh one after me, whose shoes of his feet I am not worthy to loose. 26 Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent. 27 For they that dwell at Jerusalem, and their rulers, because they knew him not, nor yet the voices of the prophets which are read every sabbath day, they have fulfilled them in condemning him. 28 And though they found no cause of death in him, yet desired they Pilate that he should be slain. 29 And when they had fulfilled all that was written of him, they took him down from the tree, and laid him in a sepulchre. 30 But God raised him from the dead: 31 And he was seen many days of them which came up with him from Galilee to Jerusalem, who are his witnesses unto the people. 32 And we declare unto you glad tidings, how that the promise which was made unto the fathers, 33 God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee. 34 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. 35 Wherefore he saith also in another psalm, Thou shalt not suffer thine Holy One to see corruption. 36 For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption: 37 But he, whom God raised again, saw no corruption. 38 Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: 39 And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses. 40 Beware therefore, lest that come upon you, which is spoken of in the prophets; 41 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.

Perga in Pamphylia was a noted place, especially for a temple there erected to the goddess Diana, yet nothing at all is related of what Paul and Barnabas did there, only that thither they came (v. 13), and thence they departed, v. 14. But the history of the apostles' travels, as that of Christ's, passes by many things worthy to have been recorded, because, if all had been written, the world could not have contained the books. But the next place we find them in is another Antioch, said to be in Pisidia, to distinguish it from that Antioch in Syria from which they were sent out. Pisidia was a province of the Lesser Asia, bordering upon Pamphylia; this Antioch, it is likely, was the metropolis of it. Abundance of Jews lived there, and to them the gospel was to be first preached; and Paul's sermon to them is what we have in these verses, which, it is likely, is the substance of what was preached by the apostles generally to the Jews in all places; for in dealing with them the proper way was to show them how the New Testament, which they would have them to receive, exactly agreed with the Old Testament, which they not only received, but were zealous for. We have here,

I. The appearance which Paul and Barnabas made in a religious assembly of the Jews at Antioch, v. 14. Though they had lately had such good success with a Roman deputy, yet, when they came to Antioch, they did not enquire for the chief magistrate, nor make their court to him, but they applied to the Jews, which is a further proof of their good affection to them and their desire of their welfare. 1. They observed their time of worship, on the sabbath day, the Jewish sabbath. The first day of the week they observed among themselves as a Christian sabbath; but, if they will meet the Jews, it must be on the seventh-day sabbath, which therefore, upon such occasions, they did as yet sometimes observe. For, though it was by the death of Christ that the ceremonial law died, yet it was in the ruins of Jerusalem that it was to be buried; and therefore, though the morality of the fourth commandment was entirely transferred to the Christian sabbath, yet it was not incongruous to join with the Jews in their sabbath sanctification. 2. They met them in their place of worship, in the synagogue. Note, Sabbath days should be kept holy in solemn assemblies; they are instituted chiefly for public worship. The sabbath day is a holy convocation, and for that reason no servile work must be done therein. Paul and Barnabas were strangers; but, wherever we come, we must enquire out God's faithful worshippers, and join with them (as these apostles here did), as those that desire to keep up a communion with all saints; though they were strangers, yet they were admitted into the synagogue, and to sit down there. Care should be taken in places of public worship that strangers be accommodated, even the poorest; for, of those of whom we know nothing else, we know this, that they have precious souls, for which our charity binds us to be concerned.

II. The invitation given them to preach. 1. The usual service of the synagogue was performed (v. 15): The law and the prophets were read, a portion of each, the lessons for the day. Note, When we come together to worship God, we must do it not only by prayer and praise, but by the reading and hearing of the word of God; hereby we give him the glory due to his name, as our Lord and Lawgiver. 2. When that was done, they were asked by the rulers of the synagogue to give them a sermon (v. 15): They sent a messenger to them with the respectful message, Men and brethren, if you have any word of exhortation for the people, say on. It is probable that the rulers of the synagogue had met with them, and been in private conversation with them before; and, if they had not an affection to the gospel, yet they had at least the curiosity to hear Paul preach; and therefore not only gave him permission, but begged the favour of him that he would speak a word of exhortation to the people. Note, (1.) The bare reading of the scriptures in the public assemblies is not sufficient, but they should be expounded, and the people exhorted out of them. This is spreading the net, and assisting people in doing that which is necessary to the making of the word profitable to them—that is, the applying of it to themselves. (2.) Those that preside, and have power, in public assemblies, should provide for a word of exhortation to the people, whenever they come together. (3.) Sometimes a word of exhortation from a strange minister may be of great use to the people, provided he be well approved. It is likely Paul did often preach in the synagogue, when he was not thus invited to it by the rulers of the synagogues; for he often preached with much contention, 1 Thess. ii. 2. But these were more noble, more generous, than the rulers of the synagogues generally were.

III. The sermon Paul preached in the synagogue of the Jews, at the invitation of the rulers of the synagogue. He gladly embraced the opportunity given him to preach Christ to his countrymen the Jews. He did not object to them that he was a stranger, and that it was none of his business; nor object to himself, that he might get ill-will by preaching Christ among the Jews; but stood up, as one prepared and determined to speak, and beckoned with his hand, to excite and prepare them to hear. He waved his hand as an orator, not only desiring silence and attention, but endeavouring to move affection, and to show himself in earnest. Perhaps, upon the moving of them to give an exhortation to the people, there were those in the synagogue that were ready to mutiny against the rulers, and opposed the toleration of Paul's preaching, and that occasioned some tumult and commotion, which Paul endeavoured to quiet by that decent motion of his hand; as also by his modest desire of a patient impartial hearing: "Men of Israel, that are Jews by birth, and you that fear God, that are proselyted to the Jewish religion, give audience; let me beg your attention a little, for I have something to say to you which concerns your everlasting peace, and would not say it in vain." Now this excellent sermon is recorded, to show that those who preached the gospel to the Gentiles did it not till they had first used their utmost endeavours with the Jews, to persuade them to come in and take the benefit of it; and that they had no prejudice at all against the Jewish nation, nor any desire that they should perish, but rather that they should turn and live. Every thing is touched in this sermon that might be proper either to convince the judgment or insinuate into the affections of the Jews, to prevail with them to receive and embrace Christ as the promised Messiah.

1. He owns them to be God's favourite people, whom he had taken into special relation to himself, and for whom he had done great things. Probably the Jews of the dispersion, that lived in other countries, being more in danger of mingling with the nations, were more jealous of their peculiarity than those that lived in their own land were; and therefore Paul is here very careful to take notice of it, to their honour.

(1.) That the God of the whole earth was, in a particular manner, the God of this people Israel, a God in covenant with them, and that he had given them a revelation of his mind and will, such as he had not given to any other nation or people; so that hereby they were distinguished from, and dignified above, all their neighbours, having peculiar precepts to be governed by, and peculiar promises to depend upon.

(2.) That he had chosen their fathers to be his friends: Abraham was called the friend of God; to be his prophets, by whom he would reveal his mind to his church, and to be the trustees of his covenant with the church. He puts them in mind of this, to let them know that the reason why God favoured them, though undeserving, and ill deserving, was because he would adhere to the choice he had made of their fathers, Deut. vii. 7, 8. They were beloved purely for the fathers' sakes, Rom. xi. 28.

(3.) That he had exalted that people, and put a great deal of honour upon them, had advanced them into a people, and raised them from nothing, when they dwelt as strangers in the land of Egypt, and had nothing in them to recommend them to the divine favour. They ought to remember this, and to infer hence that God was no debtor to them; for it was ex mero motu—out of his mere good pleasure, and not upon a valuable consideration, that they had the grant of the divine favour; and therefore it was revocable at pleasure; and God did them no wrong if he at length plucked up the hedge of their peculiarity. But they were debtors to him, and obliged to receive such further discoveries as he should make to his church.

(4.) That he had with a high hand brought them out of Egypt, where they were not only strangers, but captives, had delivered them at the expense of a great many miracles, both of mercy to them and judgment on their oppressors (signs and wonders, Deut. iv. 34), and at the expense of a great many lives, all the first-born of Egypt, Pharaoh, and all his host, in the Red Sea; I gave Egypt for thy ransom, gave men for thee. Isa. xliii. 3, 4.

(5.) That he had suffered their manners forty years in the wilderness, v. 18, Etropophoresen. Some think it should be read, etrophophoresen—he educated them, because this is the word the Septuagint use concerning the fatherly care God took of that people, Deut. i. 31. Both may be included; for, [1.] God made a great deal of provision for them for forty years in the wilderness: miracles were their daily bread, and kept them from starving: They lacked not any thing. [2.] He exercised a great deal of patience with them. They were a provoking, murmuring, unbelieving people; and yet he bore with them, did not deal with them as they deserved, but suffered his anger many a time to be turned away by the prayer and intercession of Moses. So many years as we have each of us lived in this world, we must own that God has thus been as a tender father to us, has supplied our wants, has fed us all our life long unto this day, has been indulgent to us, a God of pardons (as he was to Israel, Neh. ix. 17), and not extreme to mark what we have done amiss; we have tried his patience, and yet not tired it. Let not the Jews insist too much upon the privileges of their peculiarity, for they have forfeited them a thousand times.

(6.) That he had put them in possession of the land of Canaan (v. 19): When he had destroyed seven nations in the land of Canaan, that were doomed to be rooted out to make room for them, he divided their land to them by lot, and put them in possession of it. This was a signal favour of God to them, and he owns that hereby a great honour was put upon them, from which he would not in the least derogate.

(7.) That he had raised up men, inspirited from heaven, to deliver them out of the hands of those that invaded their rights, and oppressed them after their settlement in Canaan, v. 20, 21. [1.] He gave them judges, men qualified for public service, and, by an immediate impulse upon their spirits, called to it, pro re nata—as the occasion required. Though they were a provoking people, and were never in servitude but their sin brought them to it, yet upon their petition a deliverer was raised up. The critics find some difficulty in computing these four hundred and fifty years. From the deliverance out of Egypt to David's expulsion of the Jebusites from the stronghold of Zion, which completed the casting out of the heathen nations, was four hundred and fifty years; and most of that time they were under judges. Others thus: The government of the judges, from the death of Joshua to the death of Eli, was just three hundred and thirty-nine years, but it is said to be [os] as it were four hundred and fifty years, because the years of their servitude to the several nations that oppressed them, though really they were included in the years of the judges, are yet mentioned in the history as if they had been distinct from them. Now these, all put together, make one hundred and eleven years, which added to the three hundred and thirty nine, make them four hundred and fifty; as so many, though not really so many. [2.] He governed them by a prophet, Samuel, a man divinely inspired to preside in their affairs. [3.] He afterwards at their request set a king over them (v. 21), Saul, the son of Cis. Samuel's government and his lasted forty years, which was a kind of transition from the theocracy to the kingly government. [4.] At last, he made David their king, v. 22. When God had removed Saul, for his mal-administration, he raised up unto them David to be their king, and made a covenant of royalty with him, and with his seed. When he had removed one king, he did not leave them as sheep without a shepherd, but soon raised up another, raised him up from a mean and low estate, raised him up on high, 2 Sam. xxiii. 1. He quotes the testimony God gave concerning him, First, That his choice was divine: I have found David, Ps. lxxxix. 20. God himself pitched upon him. Finding implies seeking; as if God had ransacked all the families of Israel to find a man fit for his purpose, and this was he. Secondly, That his character was divine: A man after my own heart, such a one as I would have, one on whom the image of God is stamped, and therefore one in whom God is well pleased and whom he approves. This character was given of him before he was first anointed, 1 Sam. xiii. 14. The Lord hath sought out a man after his own heart, such a one as he would have. Thirdly, That his conduct was divine, and under divine direction: He shall fulfil all my will. He shall desire and endeavour to do the will of God, and shall be enabled to do it, and employed in the doing of it, and go through with it. Now all this seems to show not only the special favour of God to the people of Israel (with the acknowledgment of which the apostle is very willing to oblige them) but the further favours of another nature which he designed them, and which were now, by the preaching of the gospel, offered to them. Their deliverance out of Egypt, and settlement in Canaan, were types and figures of good things to come. The changes of their government showed that it made nothing perfect, and therefore must give way to the spiritual kingdom of the Messiah, which was now in the setting up, and which, if they would admit it and submit to it, would be the glory of their people Israel; and therefore they needed not conceive any jealousy at all of the preaching of the gospel, as if it tended in the least to damage the true excellences of the Jewish church.

2. He gives them a full account of our Lord Jesus, passing from David to the Son of David, and shows that this Jesus is his promised Seed (v. 23): Of this man's seed, from that root of Jesse, from that man after God's own heart, hath God, according to his promise, raised unto Israel a Saviour—Jesus, who carries salvation in his name.

(1.) How welcome should the preaching of the gospel of Christ be to the Jews, and how should they embrace it, as well worthy of all acceptation, when it brought them the tidings, [1.] Of a Saviour, to deliver them out of the hands of their enemies, as the judges of old, who were therefore called saviours; but this a Saviour to do that for them which, it appears by the history, those could not do—to save them from their sins, their worst enemies. [2.] A Saviour of God's raising up, that has his commission from heaven. [3.] Raised up to be a Saviour unto Israel, to them in the first place: He was sent to bless them; so far was the gospel from designing the gathering of them. [4.] Raised up of the seed of David, that ancient royal family, which the people of Israel gloried so much in, and which at this time, to the great disgrace of the whole nation, was buried in obscurity. It ought to be a great satisfaction to them that God had raised up this horn of salvation for them in the house of his servant David, Luke i. 69. [5.] Raised up according to his promise, the promise to David (Ps. cxxxii. 11), the promise to the Old-Testament church in the latter times of it: I will raise unto David a righteous branch, Jer. xxiii. 5. This promise was it to which the twelve tribes hoped to come (ch. xxvi. 7); why then should they entertain it so coldly, now that it was brought to them? Now,

(2.) Concerning this Jesus, he tells them,

[1.] That John the Baptist was his harbinger and forerunner, that great man whom all acknowledged to be a prophet. Let them not say that the Messiah's coming was a surprise upon them, and that this might excuse them if they took time to consider whether they should entertain him or no; for they had sufficient warning by John, who preached before his coming, v. 24. Two things he did—First, He made way for his entrance, by preaching the baptism of repentance, not to a few select disciples, but to all the people of Israel. He showed them their sins, warned them of the wrath to come, called them to repentance, and to bring forth fruits meet for repentance, and bound those to this who were willing to be bound by the solemn rite or sign of baptism; and by this he made ready a people prepared for the Lord Jesus, to whom his grace would be acceptable when they were thus brought to know themselves. Secondly, He gave notice of his approach (v. 25): As he fulfilled his course, when he was going on vigorously in his work, and had had wonderful success in it, and an established interest: "Now," saith he to those that attended his ministry, "Whom think you that I am? What notions have you of me, what expectations from me? You may be thinking that I am the Messiah, whom you expect; but you are mistaken, I am not he (see John i. 20), but he is at the door; behold, there cometh one immediately after me, who will so far exceed me upon all accounts, that I am not worthy to be employed in the meanest office about him, no, not to help him on and off with his shoes—whose shoes of his feet I am not worthy to loose, and you may guess who that must be."

[2.] That the rulers and people of the Jews, who should have welcomed him, and been his willing, forward, faithful subjects, were his persecutors and murderers. When the apostles preach Christ as the Saviour, they are so far from concealing his ignominious death, and drawing a veil over it, that they always preach Christ crucified, yea, and (though this added much to the reproach of his sufferings) crucified by his own people, by those that dwelt in Jerusalem, the holy city—the royal city, and their rulers, v. 27. First, Their sin was that though they found no cause of death in him, could not prove him, no, nor had any colour to suspect him, guilty of any crime (the judge himself that tried him, when he had heard all they could say against him, declared he found no fault with him), yet they desired Pilate that he might be slain (v. 28), and presented their address against Christ with such fury and outrage that they compelled Pilate to crucify him, not only contrary to his inclination, but contrary to his conscience; they condemned him to so great a death, though they could not convict him of the least sin. Paul cannot charge this upon his hearers, as Peter did (ch. ii. 23): You have with wicked hands crucified and slain him; for these, though Jews, were far enough off; but he charges it upon the Jews at Jerusalem and the rulers, to show what little reason those Jews of the dispersion had to be so jealous for the honour of their nation as they were, when it had brought upon itself such a load and stain of guilt as this, and how justly they might have been cut off from all benefit by the Messiah, who had thus abused him, and yet they were not; but, notwithstanding all this, the preaching of this gospel shall begin at Jerusalem. Secondly, The reason of this was because they knew him not, v. 27. They knew not who he was, nor what errand he came into the world upon; for, if they had known, they would not have crucified the Lord of glory. Christ owned this in extenuation of their crime: They know not what they do; and so did Peter: I wot that through ignorance you did this, ch. iii. 17. It was also because they knew not the voice of the prophets though they heard them read every sabbath day. They did not understand nor consider that it was foretold that the Messiah should suffer, or else they would never have been the instruments of his suffering. Note, Many that read the prophets do not know the voice of the prophets, do not understand the meaning of the scriptures; they have the sound of the gospel in their ears, but not the sense of it in their heads, nor the savour of it in their hearts. And therefore men do not know Christ, nor know how to carry it towards him, because they do not know the voice of the prophets, who testified beforehand concerning Christ. Thirdly, God overruled them, for the accomplishment of the prophecies of the Old-Testament: Because they knew not the voice of the prophets, which warned them not to touch God's Anointed, they fulfilled them in condemning him; for so it was written that Messiah the prince shall be cut off, but not for himself. Note, It is possible that men may be fulfilling scripture prophecies, even when they are breaking scripture precepts, particularly in the persecution of the church, as in the persecution of Christ. And this justifies the reason which is sometimes given for the obscurity of scripture prophecies, that, if they were too plain and obvious, the accomplishment of them would thereby be prevented. So Paul saith here, Because they knew not the voice of the prophets, therefore they have fulfilled them, which implies that if they had understood them they would not have fulfilled them. Fourthly, All that was foretold concerning the sufferings of the Messiah was fulfilled in Christ (v. 29): When they had fulfilled all the rest that was written of him, even to the giving of him vinegar to drink in his thirst, then they fulfilled what was foretold concerning his being buried. They took him down from the tree, and laid him in a sepulchre. This is taken notice of here as that which made his resurrection the more illustrious. Christ was separated from this world, as those that are buried have nothing more to do with this world, nor this world with them; and therefore our complete separation from sin is represented by our being buried with Christ. And a good Christian will be willing to be buried alive with Christ. They laid him in a sepulchre, and thought they had him fast.

[3.] That he rose again from the dead, and saw no corruption. This was the great truth that was to be preached; for it is the main pillar, by which the whole fabric of the gospel is supported, and therefore he insists largely upon this, and shows,

First, That he rose by consent. When he was imprisoned in the grave for our debt, he did not break prison, but had a fair and legal discharge from the arrest he was under (v. 30): God raised him from the dead, sent an angel on purpose to roll away the stone from the prison-door, returned to him the spirit which at his death he had committed into the hands of his Father, and quickened him by the Holy Ghost. His enemies laid him in a sepulchre, with design he should always lay there; but God said, No; and it was soon seen whose purpose should stand, his or theirs.

Secondly, That there was sufficient proof of his having risen (v. 31): He was seen many days, in divers places, upon divers occasions, by those that were most intimately acquainted with him; for they came up with him from Galilee to Jerusalem, were his constant attendants, and they are his witnesses unto the people. They were appointed to be so, have attested the thing many a time, and are ready to attest it, though they were to die for the same. Paul says nothing of his own seeing him, which was more convincing to himself than it could be when produced to others.

Thirdly, That the resurrection of Christ was the performance of the promise made to the patriarchs; it was not only true news, but good news: "In declaring this, we declare unto you glad tidings (v. 32, 33), which should be in a particular manner acceptable to you Jews. So far are we from designing to put any slur upon you, or do you any wrong, that the doctrine we preach, if you receive it aright, and understand it, brings you the greatest honour and satisfaction imaginable; for it is in the resurrection of Christ that the promise which was made to your fathers is fulfilled to you." He acknowledges it to be the dignity of the Jewish nation that to them pertained the promises (Rom. ix. 4), that they were the heirs of the promise, as they were the children of the patriarchs to whom the promises were first made. The great promise of the Old Testament was that of the Messiah, in whom all the families of the earth should be blessed, and not the family of Abraham only; though it was to be the peculiar honour of that family that he should be raised up of it, yet it was to be the common benefit of all families that he should be raised up to them. Note, 1. God hath raised up Jesus, advanced him, and exalted him; raised him again (so we read it), meaning from the dead. We may take in both senses. God raised up Jesus to be a prophet at his baptism, to be a priest to make atonement at his death, and to be a king to rule over all at his ascension; and his raising him up from the dead was the confirmation and ratification of all these commissions, and proved him raised of God to these offices. 2. This is the fulfilling of the promises made to the fathers, the promise of sending the Messiah, and of all those benefits and blessings which were to be had with him and by him: "This is he that should come, and in him you have all that God promised in the Messiah, though not all that you promised yourselves." Paul puts himself into the number of the Jews to whom the promise was fulfilled: To us their children. Now, if those who preached the gospel brought them these glad tidings, instead of looking upon them as enemies to their nation, they ought to caress them as their best friends, and embrace their doctrine with both arms; for if they valued the promise so much, and themselves by it, much more the performance. And the preaching of the gospel to the Gentiles, which was the great thing that the Jews found themselves aggrieved at, was so far from infringing the promise made to them that the promise itself, that all the families of the earth should be blessed in the Messiah, could not otherwise be accomplished.

Fourthly, That the resurrection of Christ was the great proof of his being the Son of God, and confirms what was written in the second Psalm (thus ancient was the order in which the Psalms are now placed), Thou art my Son, this day have I begotten thee. That the resurrection of Christ from the dead was designed to evidence and evince this is plain from that of the apostle (Rom. i. 4): He was declared to be the Son of God with power, by the resurrection from the dead. When he was first raised up out of obscurity, God declared concerning him by a voice from heaven, This is my beloved Son (Matt. iii. 17), which has a plain reference to that in the second Psalm, Thou art my Son. Abundance of truth there is couched in those words: that this Jesus was begotten of the Father before all worlds—was the brightness of his glory and the express image of his person, as the son is of the father's—that he was the logos, the eternal thought of the eternal mind,—that he was conceived by the power of the Holy Ghost in the womb of the virgin; for upon this account, also, that holy thing was called the Son of God (Luke i. 35), that he was God's agent in creating and governing the world, and in redeeming it and reconciling it to himself, and faithful as a son in his own house, and as such was heir of all things. Now all this, which was declared at Christ's baptism and again at his transfiguration, was undeniably proved by his resurrection. The decree which was so long before declared was then confirmed; and the reason why it was impossible he should be held by the bands of death was because he was the Son of God, and consequently had life in himself, which he could not lay down but with a design to resume it. When his eternal generation is spoken of, it is not improper to say, This day have I begotten thee; for from everlasting to everlasting is with God as it were one and the same eternal day. Yet it may also be accommodated to his resurrection, in a subordinate sense, "This day have I made it to appear that I have begotten thee, and this day have I begotten all that are given to thee;" for it is said (1 Pet. i. 3) that the God and Father of our Lord Jesus Christ, as our God and Father, hath begotten us again to a lively hope, by the resurrection of Jesus Christ from the dead.

Fifthly, That his being raised the third day, so as not to see corruption, and to a heavenly life, so as no more to return to corruption, that is, to the state of the dead, as others did who were raised to life, further confirms his being the Messiah promised.

a. He rose to die no more; so it is expressed, Rom. vi. 9: As concerning that he raised him up from the dead, now no more to return to corruption, that is, to the grave, which is called corruption, Job xvii. 14. Lazarus came out of the grave with his grave-clothes on, because he was to use them again; but Christ, having no more occasion for them, left them behind. Now this was the fulfilling of that scripture (Isa. lv. 3), I will give you the sure mercies of David; ta hosia Dabid ta pista—the holy things of David, the faithful things; for in the promise made to David, and in him to Christ, great stress is laid upon the faithfulness of God (Ps. lxxxix. 1, 2, 5, 24, 33), and upon the oath God had sworn by his holiness, Ps. lxxxix. 35. Now this makes them sure mercies indeed that he who is entrusted with the dispensing of them has risen to die no more; so that he ever lives to see his own will executed, and the blessings he hath purchased for us given out to us. As, if Christ had died and had not risen again, so if he had risen to die again, we had come short of the sure mercies, or at least could not have been sure of them.

b. He rose so soon after he was dead that his body did not see corruption; for it is not till the third day that the body begins to change. Now this was promised to David; it was one of the sure mercies of David, for it was said to him in Ps. xvi. 10, Neither wilt thou suffer thy Holy One to see corruption, v. 35. God had promised to David that he would raise up the Messiah of his seed, who should therefore be a man, but should not, like other men, see corruption. This promise could not have its accomplishment in David, but looked forward to Christ.

(a.) It could not be accomplished in David himself (v. 36), for David, after he had served his own generation, by the will of God, who raised him up to be what he was, fell asleep, and was laid to his fathers, and saw corruption. Here we have a short account of the life, death, and burial, of the patriarch David, and his continuance under the power of death. [a.] His life: He served his own generation, by the will of God, before he slept the sleep of death. David was a useful good man; he did good in the world by the will of God. He made God's precepts his rule; he served his own generation so as therein to serve God; he so served and pleased men (as whatever the king did pleased the people, 2 Sam. iii. 36), as still to keep himself the faithful servant of God. See Gal. i. 10. He served the good of men, but did not serve the will of men. Or, by the will of God's providence so ordering it, qualifying him for, and calling him to, a public station, he served his own generation; for every creature is that to us which God makes it to be. David was a great blessing to the age wherein he lived; he was the servant of his generation: many are the curse, and plague, and burden of their generation. Even those that are in a lower and narrower sphere must look upon it that they live to serve their generation; and those that will do good in the world must make themselves servants of all, 1 Cor. ix. 19. We were not born for ourselves, but are members of communities, to which we must study to be serviceable. Yet here is the difference between David and Christ, that David was to serve only his own generation, that generation in which he lived, and therefore when he had done what he had to do, and written what he had to write, he died, and continued in the grave; but Christ (not by his writings or words upon record only as David, but by his personal agency) was to serve all generations, must ever live to reign over the house of Jacob, not as David, for forty years, but for all ages, as long as the sun and moon endure, Ps. lxxxix. 29, 36, 37. His throne must be as the days of heaven, and all generations must be blessed in him, Ps. lxxii. 17. [b.] His death: He fell asleep. Death is a sleep, a quiet rest, to those who, while they lived, laboured in the service of God and their generation. Observe, He did not fall asleep till he had served his generation, till he had done the work for which God raised him up. God's servants have their work assigned them; and, when they have accomplished as a hireling their day, then, and not till then, they are called to rest. God's witnesses never die till they have finished their testimony; and then the sleep, the death, of the labouring man will be sweet. David was not permitted to build the temple, and therefore when he had made preparation for it, which was the service he was designed to, he fell asleep, and left the work to Solomon. [c.] His burial: He was laid to his fathers. Though he was buried in the city of David (1 Kings ii. 10), and not in the sepulchre of Jesse his father in Bethlehem, yet he might be said to be laid to his fathers; for the grave, in general, is the habitation of our fathers, of those that are gone before us, Ps. xlix. 19. [d.] His continuance in the grave: He saw corruption. We are sure he did not rise again; this Peter insists upon when he freely speaks of the patriarch David (ch. ii. 29): He is both dead and buried, and his sepulchre is with us unto this day. He saw corruption, and therefore that promise could not have its accomplishment in him. But,

(b.) It was accomplished in the Lord Jesus (v. 37): He whom God raised again saw no corruption; for it was in him that the sure mercies were to be reserved for us. He rose the third day, and therefore did not see corruption then; and he rose to die no more, and therefore never did. Of him therefore the promise must be understood, and no other.

c. Having given them this account of the Lord Jesus, he comes to make application of it.

(a.) In the midst of his discourse, to engage their attention, he had told his hearers that they were concerned in all this (v. 26): "To you is the word of this salvation sent, to you first. If you by your unbelief make it a word of rejection to you, you may thank yourselves; but it is sent to you for a word of salvation; if it be not so, it is your own fault." Let them not peevishly argue that because it was sent to the Gentiles, who had no communion with them, therefore it was not sent to them; for to them it was sent in the first place. "To you men this is sent, and not to the angels that sinned. To you living men, and not to the congregation of the dead and damned, whose day of grace is over." He therefore speaks to them with tenderness and respect: You are men and brethren; and so we are to look upon all those that stand fair with us for the great salvation as having the word of salvation sent to them. Those to whom he does by warrant from heaven here bring the word of salvation are, [a.] The native Jews, Hebrews of the Hebrews, as Paul himself was: "Children of the stock of Abraham, though a degenerate race, yet to you is this word of salvation sent; nay, it is therefore sent to you, to save you from your sins." It is an advantage to be of a good stock; for, though salvation does not always follow the children of godly parents, yet the word of salvation does: Abraham will command his children and his house-hold after him. [b.] The proselytes, the Gentiles by birth, that were in some degree brought over to the Jews' religion: "Whosoever among you that feareth God. You that have a sense of natural religion, and have subjected yourselves to the laws of that, and taken hold of the comforts of that, to you is the word of this salvation sent; you need the further discoveries and directions of revealed religion, are prepared for them, and will bid them welcome, and therefore shall certainly be welcome to take the benefit of them."

(b.) In the close of his discourse he applies what he had said concerning Christ to his hearers. He had told them a long story concerning this Jesus; now they would be ready to ask, What is all this to us? And he tells them plainly what it is to them.

[a.] It will be their unspeakable advantage if they embrace Jesus Christ, and believe this word of salvation. It will relieve them where their greatest danger lies; and that is from the guilt of their sins: "Be it known unto you therefore, men and brethren—we are warranted to proclaim it to you, and you are called to take notice of it." He did not stand up to preach before them, but to preach to them, and not without hopes of prevailing with them; for they are men, reasonable creatures, and capable of being argued with; they are brethren, spoken to, and dealt with, by men like themselves; not only of the same nature, but of the same nation. It is proper for the preachers of the gospel to call their hearers brethren, as speaking familiarly to them, and with an affectionate concern for their welfare, and as being equally interested with them in the gospel they preach. Let all that hear the gospel of Christ know these two things—1st, That it is an act of indemnity granted by the King of kings to the children of men, who stand attainted at his bar of treason against his crown and dignity; and it is for and in consideration of the mediation of Christ between God and man that this act of grace is passed and proclaimed (v. 38): "Through this man, who died and rose again, is preached unto you the forgiveness of sins. We have to tell you, in God's name, that your sins, though many and great, may be forgiven, and how it is come about that they may be so, without any injury to God's honour, and how you may obtain the forgiveness of your sins. We are to preach repentance for the remission of sins, and divine grace giving both repentance and remission of sins. The remission of sins is through this man. By his merit it was purchased, in his name it is offered, and by his authority it is bestowed; and therefore you are concerned to be acquainted with him, and interested in him. We preach to you the forgiveness of sins. That is the salvation we bring you, the word of God; and therefore you ought to bid us welcome and look upon us as your friends, and messengers of good tidings." 2ndly, That it does that for us which the law of Moses could not do. The Jews were jealous for the law, and because it prescribed expiatory and pacificatory sacrifices, and a great variety of purifications, fancied they might be justified by it before God. "No," saith Paul, "be it known to you that it is by Christ only that those who believe in him, and none else, are justified from all things, from all the guilt and stain of sin, from which you could not be justified by the law of Moses" (v. 39); therefore they ought to entertain and embrace the gospel, and not to adhere to the law in opposition to it, because the gospel is perfective, not destructive, of the law. Note, 1. The great concern of sinners it to be justified, to be acquitted from guilt and accepted as righteous in God's sight. 2. Those who are truly justified are acquitted from all their guilt; for if any be left charged upon the sinner he is undone. 3. It was impossible for a sinner to be justified by the law of Moses. Not by his moral law, for we have all broken it, and are transgressing it daily, so that instead of justifying us it condemns us. Not by his remedial law, for it was not possible that the blood of bulls and goats should take away sin, should satisfy God's offended justice, or pacify the sinner's wounded conscience. It was but a ritual and typical institution. See Heb. ix. 9; x. 1, 4. 4. By Jesus Christ we obtain a complete justification; for by him a complete atonement was made for sin. We are justified, not only by him as our Judge, but by him as our righteousness, the Lord our righteousness. 5. All that believe in Christ, that rely upon him and give up themselves to be ruled by him, are justified by him, and none but they. 6. What the law could not do for us, in that it was weak, that the gospel of Christ does; and therefore it was folly, out of a jealousy for the law of Moses and the honour of that institution, to conceive a jealousy of the gospel of Christ and the designs of that more perfect institution.

[b.] It is at their utmost peril if they reject the gospel of Christ, and turn their backs upon the offer now made them (v. 40, 41): Beware therefore; you have a fair invitation given you, look to yourselves, lest you either neglect or oppose it." Note, Those to whom the gospel is preached must see themselves upon their trial and good behaviour, and are concerned to beware lest they be found refusers of the grace offered. "Beware lest you not only come short of the blessings and benefits spoken of in the prophets as coming upon those that believe, but fall under the doom spoken of in the prophets as coming upon those that persist in unbelief: lest that come upon you which is spoken of." Note, The threatenings are warnings ; what we are told will come upon impenitent sinners is designed to awaken us to beware lest it should come upon us. Now the prophecy referred to we have Hab. i. 5, where the destruction of the Jewish nation by the Chaldeans is foretold as an incredible unparalleled destruction; and this is here applied to the destruction that was coming upon that nation by the Romans, for their rejecting the gospel of Christ. The apostle follows the Septuagint translation, which reads, Behold, you despisers (for, behold, you among the heathen); because it made the text more apposite to his purpose. 1st, "Take heed lest the guilt come upon you which was spoken of in the prophets—the guilt of despising the gospel and the tenders of it, and despising the Gentiles that were advanced to partake of it. Beware lest it be said to you, Behold, you despisers." Note, It is the ruin of many that they despise religion, they look upon it as a thing below them, and are not willing to stoop to it. 2ndly, "Take heed lest the judgment come upon you which was spoken of in the prophets: that you shall wonder and perish, that is, wonderfully perish; your perdition shall be amazing to yourselves and all about you." Those that will not wonder and be saved shall wonder and perish. Those that enjoyed the privileges of the church, and flattered themselves with a conceit that these would save them, will wonder when they find their vain presumption overruled and that their privileges do but make their condemnation the more intolerable. Let the unbelieving Jews expect that God will work a work in their days which you shall in no wise believe, though a man declare it unto you. This may be understood as a prediction, either, 1. Of their sin, that they should be incredulous, that that great work of God, the redemption of the world by Christ, though it should be in the most solemn manner declared unto them, yet they would in no wise believe it, Isa. liii. 1, Who hath believed our report? Though it was of God's working, to whom nothing is impossible, and of his declaring, who cannot lie, yet they would not give credit to it. Those that had the honour and advantage to have this work wrought in their days had not the grace to believe it. Or, 2. Of their destruction. The dissolving of the Jewish polity, the taking of the kingdom of God from them and giving it to the Gentiles, the destruction of their holy house and city, and the dispersion of their people, was a work which one would not have believed should have ever been done, considering how much they had been the favourites of Heaven. The calamities that were brought upon them were such as were never before brought upon any people, Matt. xxiv. 21. It was said of their destruction by the Chaldeans, and it was true of their last destruction, All the inhabitants of the world would not have believed that the enemy would have entered into the gates of Jerusalem as they did, Lam. iv. 12. Thus is there a strange punishment to the workers of iniquity, especially to the despisers of Christ, Job xxxi. 3.

Paul at Antioch in Pisidia.

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 honourable 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 Iconium. 52 And the disciples were filled with joy, and with the Holy Ghost.

The design of this story being to vindicate the apostles, especially Paul (as he doth himself at large, Rom. xi.), from the reflections of the Jews upon him for preaching the gospel to the Gentiles, it is here observed that he proceeded therein with all the caution imaginable, and upon due consideration, of which we have here an instance.

I. There were some of the Jews that were so incensed against the preaching of the gospel, not to the Gentiles, but to themselves, that they would not bear to hear it, but went out of the synagogue while Paul was preaching (v. 42), in contempt of him and his doctrine, and to the disturbance of the congregation. It is probable they whispered among themselves, exciting one another to it, and did it by consent. Now this bespoke, 1. An open infidelity, as plain a profession of unbelief as coming to hear the gospel is of faith. They thus publicly avowed their contempt of Christ and of his doctrine and law, were not ashamed, neither could they blush; and they thus endeavoured to beget prejudices in the minds of others against the gospel; they went out to draw others to follow their pernicious ways. 2. An obstinate infidelity. They went out of the synagogue, not only to show that they did not believe the gospel, but because they were resolved they would not, and therefore got out of the hearing of those things that had a tendency to convince them. They stopped their ears like the deaf adder. Justly therefore was the gospel taken from them, when they first took themselves from it, and turned themselves out of the church before they were turned out of it. For it is certainly true that God never leaves any till they first leave him.

II. The Gentiles were as willing to hear the gospel as those rude and ill-conditioned Jews were to get out of the hearing of it: They besought that these words, or words to this effect, might be preached to them the next sabbath; in the week between, so some take it; on the second and fifth days of the week, which in some synagogues were their lecture days. But it appears (v. 44) that it was the next sabbath day that they came together. They begged, 1. That the same offer might be made to them that was made to the Jews. Paul in this sermon had brought the word of salvation to the Jews and proselytes, but had taken no notice of the Gentiles; and therefore they begged that forgiveness of sins through Christ might be preached to them, as it was to the Jews. The Jews' leavings, nay, loathings, were their longings. This justifies Paul in his preaching to them, that he was invited to it, as Peter was sent for to Cornelius. Who could refuse to break the bread of life to those who begged so hard for it, and to give that to the poor at the door which the children at the table threw under their feet? 2. That the same instructions might be given to them. They had heard the doctrine of Christ, but did not understand it at the first hearing, nor could they remember all that they had heard, and therefore they begged it might be preached to them again. Note, It is good to have the word of Christ repeated to us. What we have heard we should desire to hear again, that it may take deep root in us, and the nail that is driven may be clenched and be as a nail in a sure place. To hear the same things should not be grievous, because it is safe, Phil. iii. 1. It aggravates the bad disposition of the Jews that the Gentiles desired to hear that often which they were not willing to hear once; and commends the good disposition of the Gentiles that they did not follow the bad example which the Jews set them.

III. There were some, nay, there were many, both of Jews and proselytes, that were wrought upon by the preaching of the gospel. Those who aggravated the matter of the Jews' rejection by the preaching of the gospel, cried out, as is usual in such cases, "They have cast away, and cast off, all the people of God." "Nay," says Paul, "it is not so; for abundance of the Jews have embraced Christ, and are taken in;" himself for one, Rom. xi. 1, 5. So it was here: Many of the Jews and religious proselytes followed Paul and Barnabas, and received further instructions and encouragement from them. 1. They submitted to the grace of God, and were admitted to the benefit and comfort of it, which is implied in their being exhorted to continue in it. They followed Paul and Barnabas; they became their disciples, or rather the disciples of Christ, whose agents they were. Those that join themselves to Christ will join themselves to his ministers, and follow them. And Paul and Barnabas, though they were sent to the Gentiles, yet bade those of the Jews welcome that were willing to come under their instructions, such hearty well-wishers were they to all the Jews and their friends, if they pleased. 2. They were exhorted and encouraged to persevere herein: Paul and Barnabas, speaking to them with all the freedom and friendship imaginable, persuaded them to continue in the grace of God, to hold fast that which they had received, to continue in their belief of the gospel of grace, their dependence upon the Spirit of grace, and their attendance upon the means of grace. And the grace of God shall not be wanting to those who thus continue in it.

IV. There was a cheerful attendance upon the preaching of the gospel the next sabbath day (v. 44): Almost the whole city (the generality of whom were Gentiles) came together to hear the word of God. 1. It is probable that Paul and Barnabas were not idle in the week-days, but took all opportunities in the week between (as some think the Gentiles desired) to bring them acquainted with Christ, and to raise their expectations from him. They did a great deal of service to the gospel in private discourse and conversation, as well as in their public sermons. Wisdom cried in the chief places of concourse, and the opening of the gates, as well as in the synagogues, Prov. i. 20, 21. 2. This brought a vast concourse of people to the synagogue on the sabbath day. Some came out of curiosity, the thing being new; others longing to see what the Jews would do upon the second tender of the gospel to them; and many who had heard something of the word of God came to hear more, and to hear it, not as the word of men but as the word of God, by which we must be ruled and judged. Now this justified Paul in preaching to the Gentiles, that he met with the most encouraging auditors among them. There the fields were white to the harvest, and therefore why should he not there put in his sickle?

V. The Jews were enraged at this; and not only would not receive the gospel themselves, but were filled with indignation at those that crowded after it (v. 45): When the Jews saw the multitudes, and considered what an encouragement it was to Paul to go on in his work when he saw the people thus flying like doves to their windows, and what probability there was that among these multitudes some would be, without doubt, wrought upon, and probably the greater part, to embrace Christ—this filled them with envy. 1. They grudged the interest the apostles had in the people, were vexed to see the synagogue so full when they were going to preach. This was the same spirit that worked in the Pharisees towards Christ; they were cut to the heart when they saw the whole world go after him. When the kingdom of heaven was opened they not only would not go in themselves, but were angry with those that did. 2. They opposed the doctrine the apostles preached: They spoke against those things that were spoken by Paul, cavilled at them, started objections against them, finding some fault or other with every thing he said, contradicting and blaspheming; antelegon antilegontes—contradicting, they contradicted. They did it with the utmost spite and rage imaginable: they persisted in their contradiction, and nothing would silence them, they contradicted for contradiction-sake, and denied that which was most evident; and, when they could find no colour of objection, they broke out into ill language against Christ and his gospel, blaspheming him and it. From the language of the carnal man that receives not the things of the Spirit of God, and therefore contradicts them, they proceed to the language of incarnate devils, and blaspheme them. Commonly those who begin with contradicting end with blaspheming.

VI. The apostles hereupon solemnly and openly declare themselves discharged from their obligations to the Jews, and at liberty to bring the word of salvation to the Gentiles, even by the tacit consent of the Jews themselves. Never let the Jew lay the fault of the carrying of the kingdom of God to the Gentiles upon the apostles, for that complaint of theirs is for ever silenced by their own act and deed, for what they did here is for ever a bar to it. "Tender and refusal (we say) are good payment in law." The Jews had the tender of the gospel, and did refuse it, and therefore ought not to say any thing against the Gentiles having it. In declaring this, it is said (v. 46), Paul and Barnabas waxed bold, more bold than they had been while they were shy of looking favourably upon the Gentiles, for fear of giving offence to the Jews, and laying a stumbling-block in their way. Note, There is a time for the preachers of the gospel to show as much of the boldness of the lion as of the wisdom of the serpent and the harmlessness of the dove. When the adversaries of Christ's cause begin to be daring, it is not for its advocates to be timid. While there is any hope of working upon those that oppose themselves they must be instructed with meekness (2 Tim. ii. 25); but, when that method has long been tried in vain, we must wax bold, and tell them what will be the issue of their opposition. The impudence of the enemies of the gospel, instead of frightening, should rather embolden its friends; for they are sure that they have a good cause, and they know in whom they have trusted to bear them out. Now Paul and Barnabas, having made the Jews a fair offer of gospel grace, here give them fair notice of their bringing it to the Gentiles, if by any means (as Paul says Rom. xi. 14) they might provoke them to emulation. 1. They own that the Jews were entitled to the first offer: "It was necessary that the word of God should first have been spoken to you, to whom the promise was made, to you of the lost sheep of the house of Israel, to whom Christ reckoned himself first sent." And his charge to the preachers of his gospel to begin at Jerusalem (Luke xxiv. 47) was a tacit direction to all that went into other countries to begin with the Jews, to whom pertained the giving of the law, and therefore the preaching of the gospel. Let the children first be served, Mark vii. 27. 2. They charge them with the refusal of it: "You put it from you; you will not accept of it; nay, you will not so much as bear the offer of it, but take it as an affront to you." If men put the gospel from them, God justly takes it from them; why should manna be given to those that loathe it and call it light bread, or the privileges of the gospel forced on those that put them away, and say, We have no part in David? Herein they judge themselves unworthy of everlasting life. In one sense we must all judge ourselves unworthy of everlasting life, for there is nothing in us, nor done by us, by which we can pretend to merit it, and we must be made sensible of this; but here the meaning is, "You discover, or make it to appear, that you are not meet for eternal life; you throw away all your claims and give up your pretensions to it; since you will not take it from his hands, into whose hand the Father has given it, krinete, you do, in effect, pass this judgment upon yourselves, and out of your own mouth you shall be judged; you will not have it by Christ, by whom alone it is to be had, and so shall your doom be, you shall not have it at all." 3. Upon this they ground their preaching the gospel to the uncircumcised: "Since you will not accept eternal life as it is offered, our way is plain, Lo, we turn to the Gentiles. If one will not, another will. If those that were first invited to the wedding-feast will not come, we must invite out of the highways and hedges those that will, for the wedding must be furnished with guests. If he that is next of kin will not do the kinsman's part, he must not complain that another will," Ruth iv. 4. 4. They justify themselves in this by a divine warrant (v. 47): "For so hath the Lord commanded us; the Lord Jesus gave us directions to witness to him in Jerusalem and Judea first, and after that to the utmost part of the earth, to preach the gospel to every creature, to disciple all nations." This is according to what was foretold in the Old-Testament. When the Messiah, in the prospect of the Jews' infidelity, was ready to say, I have laboured in vain, he was told, to his satisfaction, that though Israel were not gathered, yet he should be glorious, that his blood should not be shed in vain, nor his purchase made in vain, nor his doctrine preached in vain, nor his Spirit sent in vain—"For I have set thee, not only raised thee up, but established thee, to be a light of the Gentiles, not only a shining light for a time, but a standing light, set thee for a light, that thou shouldst be for salvation unto the ends of the earth." Note, (1.) Christ is not only the Saviour, but the salvation, is himself our righteousness, and life, and strength. (2.) Wherever Christ is designed to be salvation, he is set up to be a light; he enlightens the understanding, and so saves the soul. (3.) He is, and is to be, light and salvation to the Gentiles, to the ends of the earth. Those of every nation shall be welcome to him, some of every nation have heard of him (Rom. x. 18), and all nations shall at length become his kingdom. This prophecy has had its accomplishment in part in the setting up of the kingdom of Christ in this island of ours, which lies, as it were, in the ends of the earth, a corner of the world, and shall be accomplished more and more when the time comes for the bringing in of the fulness of the Gentiles.

VII. The Gentiles cheerfully embraced that which the Jews scornfully rejected, v. 48, 49. Never was land lost for want of heirs; through the fall of the Jews, salvation is come to the Gentiles: the casting off of them was the reconciling of the world, and the diminishing of them the riches of the Gentiles; so the apostle shows at large, Rom. xi. 11, 12, 15. The Jews, the natural branches, were broken off, and the Gentiles, that were branches of the wild olive, were thereupon grafted in, v. 17, 19. Now here we are told how the Gentiles welcomed this happy turn in their favour.

1. They took the comfort of it: When they heard this they were glad. It was good news to them that they might have admission into covenant and communion with God by a clearer, nearer, and better way than submitting to the ceremonial law, and being proselyted to the Jewish religion—that the partition-wall was taken down and they were as welcome to the benefits of the Messiah's kingdom as the Jews themselves, and might share in their promise, without coming under their yoke. This was indeed glad tidings of great joy to all people. Note, Our being put into a possibility of salvation, and a capacity for it, ought to be the matter of our rejoicing; when the Gentiles did but hear that the offers of grace should be made them, the word of grace preached to them, and the means of grace afforded them, they were glad. "Now there is some hope for us." Many grieve under doubts whether they have an interest in Christ or no, when they should be rejoicing that they have an interest in him; the golden sceptre is held out to them, and they are invited to come and touch the top of it.

2. They gave God the praise of it: They glorified the word of the Lord; that is, Christ (so some), the essential Word; they entertained a profound veneration for him, and expressed the high thoughts they had of him. Or, rather, the gospel; the more they knew of it, the more they admired it. Oh! what a light, what a power, what a treasure, does this gospel bring along with it! How excellent are its truths, its precepts, its promises! How far transcending all other institutions! How plainly divine and heavenly is its origin! Thus they glorified the word of the Lord, and it is this which he has himself magnified above all his name (Ps. cxxxviii. 2), and will magnify and make honourable, Isa. xlii. 21. They glorified the word of the Lord, (1.) Because now the knowledge of it was diffused and not confined to the Jews only. Note, It is the glory of the word of the Lord that the further it spreads the brighter it shines, which shows it to be not like the light of the candle, but like that of the sun when he goes forth in his strength. (2.) Because now the knowledge of it was brought to them. Note, Those speak best of the honour of the word of the Lord that speak experimentally, that have themselves been subdued by its power, and comforted by its sweetness.

3. Many of them became, not only professors of the Christian faith, but sincerely obedient to the faith: As many as were ordained to eternal life believed. God by his Spirit wrought true faith in those for whom he had in his councils from everlasting designed a happiness to everlasting. (1.) Those believed to whom God gave grace to believe, whom by a secret and mighty operation he brought into subjection to the gospel of Christ, and made willing in the day of his power. Those came to Christ whom the Father drew, and to whom the Spirit made the gospel call effectual. It is called the faith of the operation of God (Col. ii. 12), and is said to be wrought by the same power that raised up Christ, Eph. i. 19, 20. (2.) God gave this grace to believe to all those among them who were ordained to eternal life (for whom he had predestinated, them he also called, Rom. viii. 30); or, as many as were disposed to eternal life, as many as had a concern about their eternal state, and aimed to make sure of eternal life, believed in Christ, in whom God hath treasured up that life (1 John v. 11), and who is the only way to it; and it was the grace of God that wrought it in them. Thus all those captives, and those only, took the benefit of Cyrus's proclamation, whose spirit God had raised up to build the house of the Lord which is in Jerusalem, Ezra i. 5. Those will be brought to believe in Christ that by his grace are well disposed to eternal life, and make this their aim.

4. When they believed they did what they could to spread the knowledge of Christ and his gospel among their neighbours (v. 49): And the word of the Lord was published throughout all the region. When it was received with so much satisfaction in the chief city, it soon spread into all parts of the country. Those new converts were themselves ready to communicate to others that which they were so full of themselves. The Lord gave the word, and then great was the company of those that published it, Ps. lxviii. 11. Those that have become acquainted with Christ themselves will do what they can to bring others acquainted with him. Those in great and rich cities that have received the gospel should not think to engross it, as if, like learning and philosophy, it were only to be the entertainment of the more polite and elevated part of mankind, but should do what they can to get it published in the country among the ordinary sort of people, the poor and unlearned, who have souls to be saved as well as they.

VIII. Paul and Barnabas, having sown the seeds of a Christian church there, quitted the place, and went to do the like else-where. We read not any thing of their working miracles here, to confirm their doctrine, and to convince people of the truth of it; for, though God then did ordinarily make use of that method of conviction, yet he could, when he pleased, do his work without it; and begetting faith by the immediate influence of his Spirit was itself the greatest miracle to those in whom it was wrought. Yet, it is probable that they did work miracles, for we find they did in the next place they came to, ch. xiv. 3. Now here we are told,

1. How the unbelieving Jews expelled the apostles out of that country. They first turned their back upon them, and then lifted up the heel against them (v. 50): They raised persecution against Paul and Barnabas, excited the mob to persecute them in their way by insulting their persons as they went along the streets; excited the magistrates to persecute them in their way, by imprisoning and punishing them. When they could not resist the wisdom and spirit wherewith they spoke, they had recourse to these brutish methods, the last refuge of an obstinate infidelity. Satan and his agents are most exasperated against the preachers of the gospel when they see them go on successfully, and therefore then will be sure to raise persecution against them. Thus it has been the common lot of the best men in the world to suffer ill for doing well, to be persecuted instead of being preferred for the good services they have done to mankind. Observe, (1.) What method the Jews took to give them trouble: They stirred up the devout and honourable women against them. They could not make any considerable interest themselves, but they applied to some ladies of quality in the city, that were well affected to the Jewish religion, and were proselytes of the gate, therefore called devout women. These, according to the genius of their sex, were zealous in their way, and bigoted; and it was easy, by false stories and misrepresentations, to incense them against the gospel of Christ, as if it had been destructive of all religion, of which really it is perfective. It is good to see honourable women devout, and well affected to religious worship: The less they have to do in the world, the more they should do for their souls, and the more time they should spend in communion with God; but it is sad when, under colour of devotion to God, they conceive an enmity to Christ, as those here mentioned. What! women persecutors! Can they forget the tenderness and compassion of their sex? What! honourable women! Can they thus stain their honour, and disgrace themselves, and do so mean a thing? But, which is strangest of all, devout women! Will they kill Christ's servants, and think therein they do God service? Let those therefore that have zeal see that it be according to knowledge. By these devout and honourable women they stirred up likewise the chief men of the city, the magistrates and the rulers, who had power in their hands and set them against the apostles, and they had so little consideration as to suffer themselves to be made the tools of this ill-natured party, who would neither go into the kingdom of heaven themselves nor suffer those who were entering to go in. (2.) How far they carried it, so far that they expelled them out of their coasts; they banished them, ordered them to be carried, as we say, from constable to constable, till they were forced out of their jurisdiction; so that it was not by fear, but downright violence, that they were driven out. This was one method which the overruling providence of God took to keep the first planters of the church from staying too long at a place; as Matt. x. 23, When they persecute you in one city flee to another, that thus you may the sooner go over the cities of Israel. This was likewise a method God took to make those that were well disposed the more warmly affected towards the apostles; for it is natural to us to pity those that are persecuted, to think the better of those that suffer when we know they suffer unjustly, and to be the more ready to help them. The expelling of the apostles out of their coasts made people inquisitive what evil they had done, and perhaps raised them more friends than conniving at them in their coasts would have done.

2. How the apostles abandoned and rejected the unbelieving Jews (v. 51): They shook off the dust of their feet against them. When they went out of the city they used this ceremony in the sight of those that sat in the gate; or, when they went out of the borders of their country, in the sight of those that were sent to see the country rid of them. Hereby, (1.) They declared that they would have no more to do with them, would take nothing that was theirs; for they sought not theirs, but them. Dust they are, and let them keep their dust to themselves, it shall not cleave to them. (2.) They expressed their detestation of their infidelity, and that, though they were Jews by birth, yet, having rejected the gospel of Christ, they were in their eyes no better than heathen and profane. As Jews and Gentiles, if they believe, are equally acceptable to God and good men; so, if they do not, they are equally abominable. (3.) Thus they set them at defiance, and expressed their contempt of them and their malice, which they looked upon as impotent. It was as much as to say, "Do your worst, we do not fear you; we know whom we serve and whom we have trusted." (4.) Thus they left a testimony behind them that they had had a fair offer made them of the grace of the gospel, which shall be proved against them in the day of judgment. This dust will prove that the preachers of the gospel had been among them, but were expelled by them. Thus Christ had ordered them to do, and for this reason, Matt. x. 14; Luke ix. 5. When they left them, they came to Iconium, not so much for safety, as for work.

3. What frame they left the new converts in at Antioch (v. 52): The disciples, when they saw with what courage and cheerfulness Paul and Barnabas not only bore the indignities that were done them, but went on with their work notwithstanding, they were in like manner inspirited. (1.) They were very cheerful. One would have expected that when Paul and Barnabas were expelled out of their coasts, and perhaps forbidden to return upon pain of death, the disciples would have been full of grief and full of fear, looking for no other than that, if the planters of Christianity go, the plantation would soon come to nothing; or that it would be their turn next to be banished the country, and to them it would be more grievous, for it was their own. But no; they were filled with joy in Christ, had such a satisfactory assurance of Christ's carrying on and perfecting his own work in them and among them, and that either he would screen them from trouble or bear them up under it, that all their fears were swallowed up in their believing joys. (2.) They were courageous, wonderfully animated with a holy resolution to cleave to Christ, whatever difficulties they met with. This seems especially to be meant by their being filled with the Holy Ghost, for the same expression is used of Peter's boldness (ch. iv. 8), and Stephen's (ch. vii. 55), and Paul's, ch. xiii. 9. The more we relish the comforts and encouragements we meet with in the power of godliness, and the fuller our hearts are of them, the better prepared we are to face the difficulties we meet with in the profession of godliness.

The church that was at Antioch. Acts 2:20.

Certain prophets. Acts 11:27.

And teachers. Teachers are several times mentioned in the New Testament as an order of ministers, 1Cor 12:28,29, Eph 4:11, 2Pet 2:11. Their precise rank and duty are not known. It is probable that those here mentioned as prophets were the same persons as the teachers. They might discharge both offices, predicting future events, and instructing the people.

As Barnabas. Barnabas was a preacher, Acts 4:35,36, 9:27, 11:22,26; and it is not improbable that the names "prophets and teachers" here simply designate the preachers of the gospel.

Simeon that was called Niger. Niger is a Latin name meaning black. Why the name was given is not known. Nothing more is known of him than is here mentioned.

Lucius of Cyrene. Cyrene was in Africa. Mt 27:32. He is afterwards mentioned as with the apostle Paul when he wrote the Epistle to the Romans, Rom 16:21.

And Manaen. He is not elsewhere mentioned in the New Testament.

Which had been brought up with Herod the tetrarch. Herod Antipas, not Herod Agrippa. Herod was tetrarch of Galilee, Lk 3:1. The word here translated, "which had been brought up"--συντροφος--denotes one who is educated or nourished at the same time with another. It is not elsewhere used in the New Testament. He might have been connected with the royal family; and being nearly of the same age, was educated by the father of Herod Antipas with him. He was therefore a man of rank and education, and his conversion shows that the gospel was not confined entirely in its influence to the poor.

And Saul. Saul was an apostle; and yet he is here mentioned among the "prophets and teachers." Showing that these words denote ministers of the gospel in general, without reference to any particular order or rank.

(2) "Manean" "Herod's foster brother"

As they ministered to the Lord. It is probable that this took place on some day set apart for fasting and prayer. The expression "ministered to the Lord" denotes, as they were engaged in prayer to the Lord, or as they were engaged in Divine service. The Syriac thus renders the passage.

The Holy Ghost said. Evidently by direct revelation.

Separate me. Set apart to me, or for my service. It does not mean to ordain, but simply to designate, or appoint to this specific work.

For the work whereunto I have called them. Not the apostolic office, for Saul was called to that by the express revelation of Jesus Christ, Gal 1:12, and Barnabas was not an apostle. The "work" to which they were now set apart was that of preaching the gospel in the regions round about Antioch. It was not any permanent office in the church, but was a temporary designation to a missionary enterprise in extending the gospel especially through Asia Minor and the adjacent regions. Accordingly, when, in the fulfillment of this appointment, they had travelled through Seleucia, Cyprus, Paphos, Pamphylia, Pisidia, etc., they returned to Antioch, having fulfilled the work to which they were separated. See Acts 14:26,27.

Whereunto I have called them.

This proves that they received their commission to this work directly from God the Holy Spirit. It is possible that Paul and Barnabas had been influenced by the Spirit to engage in this work, but they were to be sent forth by the concurrence and designation of the church.

(b) "Separate me" Gal 1:13 (c) "for the work" 1Timm 2:7 (+) "whereunto" "To which"

And when they had fasted. They were fasting when they were commanded to set them apart. Yet this probably refers to an appointed day of prayer, with reference to this very purpose. The first formal mission to the Gentiles was an important event in the church; and they engaged in this appointment with deep solemnity, and with humbling themselves before God.

And prayed. This enterprise was a new one. The gospel had been preached to the Jews, to Cornelius, and to the Gentiles at Antioch. But there had been no solemn, and public, and concerted plan of sending it to the Gentiles, or of appointing a mission to the heathen. It was a new event, and was full of danger and hardships. The primitive church felt the need of Divine direction and aid in the great work. Two missionaries were to be sent forth amongst strangers, to be exposed to perils by sea and land; and the commencement of the enterprise demanded prayer. The church humbled itself; and this primitive missionary society sought, as all others should do, the Divine blessing, to attend the labours of those employed in this work. The result showed that the prayer was heard.

And laid their hands on them. That is, those who are mentioned in Acts 13:1. This was not to set them apart to the apostolic office. Saul was chosen by Christ himself, and there is no evidence that any of the apostles were ordained by the imposition of hands. Acts 1:26; Mt 10:1; Lk 6:12-16. And Barnabas was not an apostle in the original and peculiar sense of the word. Nor is it meant that this was an ordination to the ministry, to the office of preaching the gospel. For both had been engaged in this before. Saul received his commission directly from the Saviour, and began at once to preach, Acts 9:20, Gal 1:11-17. Barnabas had preached at Antioch, and was evidently recognized as a preacher by the apostles, Acts 9:27, 11:22,23. It follows, therefore, that this was not an ordination in the doctrinal sense of this term, either Episcopal or Presbyterian, but was a designation to a particular work--a work of vast importance; strictly a missionary appointment by the church, under the authority of the Holy Ghost. The act of laying hands on any person was practised, not only in ordination, but in conferring a favour; and in setting apart for any purpose. See Lev 3:2,8,13, 4:4, Lev 4:29, 16:21, Nu 8:12, Mk 5:23, 16:18, Mt 21:46. It means, in this case, that they appointed them to a particular field of labour, and by laying hands on them they implored the blessing of God to attend them.

They sent them away. The church by its teachers sent them forth under the direction of the Holy Ghost. All missionaries are thus sent by the church; and the church should not forget its ambassadors in their great and perilous work.

Being sent forth by the Holy Ghost. Having been called to this work by the Holy Spirit, and being under his direction.

Departed unto Seleucia. This city was situated at the mouth of the river Orontes, where it falls into the Mediterranean. Antioch was also built on this river, some distance from its mouth.

They sailed to Cyprus. An island in the Mediterranean, not far from Seleucia. Acts 4:36.

(*) "Ghost" "Spirit"

And when they were at Salamis. This was the principal city and seaport of Cyprus. It was situated on the south-east part of the island, and was afterwards called Constantia.

In the synagogues of the Jews. Jews were living in all the countries adjacent to Judea; and in those countries they had synagogues. The apostles uniformly preached first to them.

And they had also John to their minister. John Mark, Acts 12:12. He was their attendant; he was with them as a companion, yet not pretending to be equal to them in office. They had been specifically designated to this work. He was with them as their friend and travelling companion; perhaps also employed in making the needful arrangements for their comfort, and for the supply of their wants in their travels.

(+) "minister" "For their attendant"

And when they had gone through the isle. The length of the island, according to Strabo, was one thousand and four hundred stadia, or nearly one hundred and seventy miles.

Unto Paphos. Paphos was a city at the western extremity of the island. It was the residence of the proconsul, and was distinguished for a splendid temple erected to Venus, who was worshipped throughout the island. Cyprus was fabled to be the place of the birth of this goddess. It had, besides Paphos and Salamis, several towns of note--Citium, the birth-place of Zeno; Amathus, sacred to Venus, etc. Its present capital is Nicosia. Whether Paul preached at any of these places is not recorded. The island is supposed formerly to have had a million of inhabitants.

A certain sorcerer. Greek--Magus, or magician. See Acts 8:9.

A false prophet. Pretending to be endowed with the gift of prophecy; or a man, probably, who pretended to be inspired.

Bar-jesus. The word Bar is Syriac, and means son. Jesus, or Joshua, was not an uncommon name among the Jews. The name was given from his father --son of Jesus, or Joshua; as Bar-jonas, son of Jonas.

Which was with the deputy. Or with the proconsul. Cyprus was at this time subject to the Roman empire, and was governed by a proconsul appointed by the emperor. The provinces subject to Rome were governed by persons who held their office originally from the consul, or chief magistrate of the Roman republic. Men of the rank of senators were usually appointed to these offices. See on this subject Lardner's Credibility, part i., chap. i., & 11, where he fully vindicated the accuracy of the appellation which is here given to Sergius by Luke.

Sergius Paulus, a prudent man. The word here rendered prudent means intelligent, wise, learned. It also may have the sense of candid, and may have been given to this man because he was of large and liberal views, of a philosophic and inquiring turn of mind, and was willing to obtain knowledge from any source. Hence he had entertained the Jews; and hence he was willing also to listen to Barnabas and Saul. It is not often that men in office, and men of rank, are thus willing to listen to the instructions of the professed ministers of God.

Who called for Barnabas and Saul. It is probable that they had preached in Paphos, and Sergius was desirous himself of hearing the import of their new doctrine.

And desired to hear, etc. There is no evidence that he then wished to listen to this as Divine truth, or that he was anxious about his own salvation, but rather as a speculative inquiry. It was a professed characteristic of many ancient philosophers to be willing to receive instruction from any quarter. Comp. Acts 17:19,20.

(+) "prudent" "well-informed"

But Elymas the sorcerer, for so is his name by interpretation. Elymas the magician. Elymas is the interpretation, not of the name Bar-jesus, but of the word rendered the sorcerer. It is an Arabic word, and means the same as magus. It seems that he was better known by this foreign name than by his own.

Withstood them. Resisted them. He was sensible that if the influence of Saul and Barnabas should be extended over the proconsul, that he would be seen to be an impostor, and his power be at an end. His interest, therefore, led him to oppose the gospel, His own popularity was at stake; and being governed by this, he opposed the gospel of God. The love of popularity and power, the desire of retaining some political influence, is often a strong reason why men oppose the gospel.

To turn away the deputy from the faith. To prevent the influence of the truth on his mind; or to prevent his becoming the friend and patron of the Christians.

(a) "withstood" 2Ti 3:8

Then Saul, (who also is called Paul.) This is the last time that this apostle is called Saul. Henceforward he is designated by the title by which he is usually known, as Paul. When, or why, this change occurred in the name, has been a subject on which commentators are not agreed. From the fact that the change in the name is here first intimated, it would seem probable that it was first used in relation to him at this time. By whom the name was given him--whether he assumed it himself, or whether it was first given him by Christians or by Romans-- is not intimated. The name is of Roman origin. In the Latin language the name Paulus signifies little, dwarfish; and some have conjectured that it was given by his parents to denote that he was small when born; others, that it was assumed or conferred in subsequent years because he was little in stature. The name is not of the same signification as the name Saul. This signifies one that is asked, or desired. After all the conjectures on this subject, it is probable,

(1.) that this name was first used here; for before this, even after his conversion, he is uniformly called Saul.

(2.) That it was given by the Romans, as being a name with which they were more familiar, and one that was more consonant with their language and pronunciation. It was made by the change of a single letter; and probably because the name Paul was common among them, and pronounced perhaps with greater facility.

(3.) Paul suffered himself to be called by this name, as he was employed chiefly among the Gentiles. It was common for names to undergo changes quite as great as this, without our being able to specify any particular cause, in passing from one language to another. Thus the Hebrew name Jochanan, among the Greeks and Latins was Johannes, with the French it is Jean, with the Dutch Hans, and with us John.--Doddridge. Thus Onias becomes Menelaus; Hillel, Pollio; Jakim, Alcimus; Silas, Silvanus, etc.-- Grotius.

Filled with the Holy Ghost. Inspired to detect his sin; to denounce Divine judgment; and to inflict punishment on him. Acts 2:4.

Set his eyes on him. Looked at him intently.

(*) "Ghost" "Spirit"

O full of all subtilty and mischief. The word subtilty denotes deceit and fraud; and implies that he was practicing an imposition, and that he knew it. The word rendered mischief, ραδιουργιας denotes, properly, facility of acting, and then sleight of hand; sly, cunning arts, by which one imposes on another, and deceives him with a fraudulent intention. It is not elsewhere used in the New Testament. The art of Elymas consisted probably in sleight of hand, legerdemain, or trick, aided by skill in the abstruse sciences, by which the ignorant might be easily imposed on. Acts 8:9.

Child of the devil. Being under his influence; practicing his arts; promoting his designs by deceit and imposture, so that he may be called your father. Jn 8:44. Satan is here represented as the author of deceit, and the father of lies.

Enemy of all righteousness. Practicing deceit and iniquity, and thus opposed to righteousness and honesty. A man who lives by wickedness will, of course, be the foe of every form of integrity. A man who lives by fraud will be opposed to the truth; a pander to the vices of men will hate the rules of chastity and purity; a manufacturer or vender of ardent spirits will be the enemy of temperance societies.

Wilt thou not cease to pervert. In what way he had opposed Paul and Barnabas is not known. Probably it might be by misrepresenting their doctrines; by representing them as apostate Jews; and thus by retarding or hindering the progress of the gospel. The expression, "wilt thou not cease," implies that he had been engaged sedulously in doing this, probably from the commencement of their work in the city.

The right ways of the Lord. The straight paths, or doctrines of the Christian religion, in opposition to the crooked and perverse arts of deceivers and impostors. Straight paths denote integrity, sincerity, truth, Jer 31:9, Heb 12:13. Comp. Isa 40:3,4, 42:16, Lk 3:5. Crooked ways denote the ways of the sinner, the deceiver, the impostor, De 32:5, Ps 125:5, Prov 2:15, Isa 59:8, Php 2:15.

The hand of the Lord is upon thee. God shall punish thee. By this sudden and miraculous punishment, he would be awed and humbled; and the proconsul and others would be convinced that he was an impostor, and that the gospel was true. His wickedness deserved such a punishment; and at the same time that due punishment was inflicted, it was designed that the gospel should be extended by this means. In all this there was the highest evidence that Paul was under the inspiration of God. He was full of the Holy Ghost; he detected the secret feelings and desires of the heart of Elymas, and he inflicted on him a punishment that could have proceeded from none but God. That the apostles had the power of inflicting punishment, in many cases, is apparent from various places in the New Testament, 1Cor 5:5, 1Timm 1:20. The punishment inflicted on Elymas, also, would be highly emblematic of the darkness and perverseness of his conduct.

Not seeing the sun for a season. For how long a time this blindness was to continue, is nowhere specified. It was, however, in mercy ordained that the blindness should not be permanent and final. Nothing would be more likely to lead him to reflection and repentance than such a state of blindness. It was such a manifest proof that God was opposed to him; it was such a sudden Divine judgment; and it so completely cut him off from all possibility of practicing his arts of deception, that it was adapted to bring him to repentance. Accordingly, there is a tradition in the early church that he became a Christian. Origen says, that "Paul, by a word striking him blind, by anguish converted him to godliness."--Clark.

A mist. The word here used properly denotes a darkness or obscurity of the air; a cloud, etc. But it also denotes an extinction of sight by the drying up or disturbance of the humours of the eye.--Hippocrates, as quoted by Schleusner.

And a darkness. Blindness; night. What was the precise cause or character of this miracle is not specified.

And he went about, etc. This is a striking account of the effect of the miracle. The change was so sudden, that he knew not where to go. He sought some one to guide him in the ways in which he had before been familiar. How soon can God bring down the pride of man, and make him helpless as an infant! How easily can he touch our senses, the organs of our most exquisite pleasures, and wither all our enjoyments! How dependent are we on him for the inestimable blessings of vision! And how easily can he annihilate all the sinner's pleasures, break up all his plans, and humble him in the dust! Sight is his gift; and it is a mercy unspeakably great that he does not whelm us in thick darkness, and destroy for ever all the pleasure that through this organ is conveyed to the soul.

Then the deputy--believed. Was convinced that Elymas was an impostor, and that the doctrine of Paul was true. There seems no reason to doubt that his faith was that which is connected with eternal life; and if so, it is an evidence that the gospel was not always confined to the poor, and to the obscure ranks of life.

At the doctrine of the Lord. The word doctrine here seems to denote, not the teaching or instruction, but the wonderful effects which were connected with the doctrine. It was particularly the miracle with which he was astonished; but he might have been also deeply impressed and amazed at the purity and sublimity of the truths which were now expanded to his view. We learn nothing further respecting him in the New Testament.

Paul and his company. Those with him--Barnabas and John --and perhaps others who had been converted at Paphos; for it was common for man)' of the converts to Christianity to attend on the apostles in their travels. See Acts 9:30.

Loosed from Paphos. Departed from Paphos.

They came to Perga and Pamphylia. Pamphylia was a province of Asia Minor, lying over against Cyprus, having Cilicia east, Lycia west, Pisidia north, and the Mediterranean south. Perga was the metropolis of Pamphylia, and was situated, not on the sea coast, but on the river Cestus, at some distance from its mouth. There was on a mountain near it a celebrated temple of Diana.

And John departing from them, etc. Why he departed from them is unknown. It might have been from fear of danger; or from alarm in travelling so far into unknown regions. But it is plain, from Acts 15:38, that it was from some cause which was deemed blameworthy, and that his conduct now was such as to make Paul unwilling again to have him as a companion.

(a) "John departing from him" Acts 15:38

They came to Antioch in Pisidia. Pisidia was a province of Asia Minor, and was situated north of Pamphylia. Antioch was not in Pisidia, but within the limits of Phrygia; but it belonged to Pisidia, and was called Antioch of Pisidia to distinguish it from Antioch in Syria. Pliny, Nat. Hist. 5, 27. Strabo, 12, p. 577.-- (Kuinel. Robinson's Calmet.)

Went into the synagogue. Though Paul and Barnabas were on a special mission to the Gentiles, yet they availed themselves of every opportunity to offer the gospel to the Jews first.

(b) "synagogue" Acts 18:4

And after the reading of the Law and the Prophets. Lk 4:16.

The rulers of the synagogue. These were persons who had the general charge of the synagogue and its service, to keep everything in order, and to direct the affairs of public worship. They designated the individuals who were to read the law; and called on those whom they pleased to address the people, and had the power also of inflicting punishment, and of excommunicating, etc.--(Schleusner.) Mk 5:22,35,36,38, Lk 8:49; Lk 13:14, Acts 18:8,17. Seeing that Paul and Barnabas were Jews, though strangers, they sent to them, supposing it probable that they would wish to address their brethren.

Men and brethren. An affectionate manner of commencing a discourse, recognizing them as their own countrymen, and as originally of the same religion.

Say on. Greek, Speak.

(d) "word of exhortation" Heb 13:22 (*) "say on" "Speak"

Men of Israel. Jews. The design of this discourse of Paul was to introduce to them the doctrine that Jesus was the Messiah. To do this, he evinced his usual wisdom and address. To have commenced at once on this would have probably excited their prejudice and rage. He therefore pursued a train of argument which showed that he was a firm believer in the Scriptures; that he was acquainted with the history and promises of the Old Testament; and that he was not disposed to call in question the doctrines of their fathers. The passage which had been read, perhaps De 1, had probably given occasion for him to pursue this train of thought. By going over, in a summary way, their history, and recounting the former dealings of God with them, he showed them that he believed the Scriptures; that a promise had been given of a Messiah; and that he had actually come according to the promise.

Ye that fear God. Probably proselytes of the gate, who had not yet been circumcised, but who had renounced idolatry, and were accustomed to worship with them in their synagogues.

Give audience. Hear.

(+) "audience" "hearken"

The God of this people. Who has manifested himself as the peculiar friend and protector of this nation. This implied a belief that he had been particularly their God; a favourite doctrine of the Jews, and one that would conciliate their favour towards Paul.

Of Israel. The Jews.

Chose our fathers. Selected the nation to be a chosen and peculiar people to himself, De 7:6,7.

And exalted the people. Raised them up from a low and depressed state of bondage. He elevated them from a prostrate state of slavery to freedom, and to peculiar privileges as a nation.

When they dwelt as strangers in Egypt. εντηπαροικια. This properly refers to their dwelling there as foreigners. They were always strangers there in a strange land. It was not their home. They never mingled with the people; never became constituent parts of the government; never united with their usages and laws. They were a strange, separate, depressed people there; not less so than Africans are strangers, and foreigners, and a depressed and degraded people in this land, [U.S.] Gen 36:7, Ex 6:4, 22:21, 23:9; Lev 19:34, De 10:19.

And with an high arm. This expression denotes great power. The arm denotes strength, as that by which we perform anything. A high arm, an arm lifted up, or stretched out, denotes that strength exerted to the utmost. The children of Israel are represented as having been delivered with an "outstretched arm," De 26:8, Ex 6:6. "With a strong hand," Ex 6:1. Reference is made in these places to the plagues inflicted on Egypt, by which the Israelites were delivered; to their passage through the Red Sea; to their victories over their enemies, etc.

(a) "our fathers" De 7:6,7 (b) "as strangers" Ps 105:23 (*) "in the land of Egypt" "sojourned" (c) "high arm" Ex 13:14,16

And about the time of forty years. They were this time going from Egypt to the land of Canaan, Ex 16:35, Nu 33:38.

Suffered he their manners. This passage has been very variously rendered. See the margin. Syriac, "He nourished them," etc. Arabic, He blessed them, and nourished them," etc. The word is not elsewhere used in the New Testament. The word properly means, to tolerate, or endure the conduct of any one, implying that that conduct is evil, and tends to provoke to punishment. This is doubtless its meaning here. Probably Paul referred to the passage in De 1:31: "The Lord thy God bare thee." But instead of this word, ετροποφορησεν, many Mss. read ετροφοφορησεν, he sustained or nourished. This reading was followed by the Syriac, Arabic, and has been admitted by Griesbach into the text. This is also found in the Septuagint, in De 1:31, which place Paul doubtless referred to. This would well suit the connexion of the passage; and a change of a single letter might easily have occurred in a Ms. It adds to the probability that this is the true reading, that it accords with De 1:31, Nu 11:12, De 32:10. It is furthermore not probable that Paul would have commenced a discourse by reminding them of the obstinacy and wickedness of the nation. Such a course would rather tend to exasperate than to conciliate; but by reminding them of the mercies of God to them, and slowing them that God had been their protector, he was better fitting them for his main purpose--that of showing them the kindness of the God of their fathers in sending to them a Saviour.

In the wilderness. The desert through which they passed in going from Egypt to Canaan.

(d) "forty years" Ex 13:14,16 (1) "suffered he their manners" "ετροποφορησεν, perhaps for ετροφοφορησεν, bore or fed them, as a nurse beareth or feedeth her child, De 1:31 according to the Seventy; and so Chrysostam.

And when he had destroyed. Subdued; cast out; or extirpated, as nations. It does not mean that all were put to death, for many of them were left in the land; but that they were subdued as nations--they were broken up, and overcome. De 7:1: "And hath cast out many nations before them," etc.

Seven nations. The Hittites, the Girgashites, the Amorites, the Canaanites, the Perizzites, the Hivites, and the Jebusites, De 7:1; Josh 3:10, Neh 9:8.

In the land of Chanaan. The whole land was called by the name of one of the principal nations. This was the promised land; the holy land, etc.

He divided, etc. See an account of this in Josh 14, Josh 15. The lot was often used among the Jews to determine important questions. Acts 1:26. (e) "seven nations" De 7:1 (f) "Chanaan" Josh 14:1

He gave unto them judges. Men who were raised up in an extraordinary manner to administer the affairs of the nation, to defend it from enemies, etc. See Jud 2:16.

About the space of our hundred and fifty years. This is a most difficult passage, and has exercised all the ingenuity of chronologists. The ancient versions agree with the present Greek text. The difficulty has been to reconcile it with what is said in 1Kgs 6:1: "And it came to pass in the four hundred and eightieth year after the children of Israel were come out of the land of Egypt, in the fourth year of Solomon's reign over Israel .... he began to build the house of the Lord." Now if, to the forty years that the children of Israel were in the wilderness, there be added the four hundred and fifty said in Acts to have been passed under the administration of the judges, and about seventeen years of the time of Joshua, forty for Samuel and the reign of Saul together, and forty for the reign of David, and three of Solomon before he began to build the temple, the sum will be five hundred and ninety years, a period greater by one hundred and ten years than that mentioned in 1Kgs 6:1. Various ways have been proposed to meet the difficulty. Doddridge renders it, "After these transactions, [which lasted] four hundred and fifty years, he gave them a series of judges," etc., reckoning from the birth of Isaac, and supposing that Paul meant to refer to this whole time. But to this there are serious objections.

(1.) It is a forced and constrained interpretation, and one manifestly made to meet a difficulty.

(2.) There is no propriety in commencing this period at the birth of Isaac. That was in no manner remarkable, so far as Paul's narrative was concerned; and Paul had not even referred to it. This same solution is offered also by Calovius, Mill, Lud, and De Dieu. Luther and Beza think it should be read three hundred, instead of four hundred. But this is a mere conjecture, without any authority from Mss. Vitringa and some others suppose that the text has been corrupted by some transcriber, who has inserted this without authority. But there is no evidence of this; and the Mss. and ancient versions are uniform. None of these explanations are satisfactory. In the solution of the difficulty we may remark,

(1.) that nothing is more perplexing than the chronology of ancient facts. The difficulty is found in all writings; in profane as well as sacred. Mistakes are so easily made in transcribing numbers where letters are used, instead of writing the words at length, that we are not to wonder at such errors.

(2.) Paul would naturally use the chronology which was in current, common use, among the Jews. It was not his business to settle such points; but he would speak of them as they were usually spoken of, and refer to them as others did.

(3.) There is reason to believe that that which is here mentioned was the common chronology of his time. It accords remarkably with that which is used by Josephus. Thus (Antiq. b. vii. chap. iii. & 1) Josephus says expressly, that Solomon "began to build the temple in the fourth year of his reign, five hundred and ninety-two years after the Exodus out of Egypt, etc. This would allow forty years for their being in the wilderness, seventeen for Joshua, forty for Samuel and Saul, forty for the reign of David, and four hundred and fifty-two years for the time of the judges and the times of anarchy that intervened. This remarkable coincidence shows that this was the chronology which was then used, and which Paul had in view.

(4.) This chronology has the authority, also, of many eminent names. See Lightfoot, and Boyle's Lectures, chap. xx. In what way this computation of Josephus and the Jews originated, it is not necessary here to inquire. It is a sufficient, solution of the difficulty that Paul spoke in their usual manner, without departing from his regular object by settling a point of chronology.

(g) "judges" Jud 2:16

And afterward they desired a king. See 1Sam 8:5; Hoss 13:10. It was predicted that they would have a king, De 17:14,15.

Saul the son of Cis. Cis is the Greek mode of writing the Hebrew name Kish. In the Old Testament it is uniformly written Kish; and it is to be regretted that this has not been retained in the New Testament. See 1Sam 9:1.

By the space of forty years. During forty years. The Old Testament has not mentioned the time during which Saul reigned. Josephus says (Antiq. b. vi. chap. xiv & 9) that he reigned eighteen years while Samuel was alive, and twenty-two years after his death. But Dr. Doddridge (Note in loco) has shown that this cannot be correct, and that he probably reigned, as some copies of Josephus have it, but two years after the death of Samuel. Many critics suppose that the term of forty years here mentioned, includes also the time in which Samuel judged the people. This supposition does not violate the text in this place, and may be probable. See Doddridge and Grotius on this place.

(h) "desired a king" 1Sam 8:5 (i) "Saul, the son of Cis" 1Sam 8:5 (+) "space of forty years" "during"

And when he had removed him. This was done because he rebelled against God in sparing the sheep and oxen and valuable property of Amalek, together with Agag the king, when he was commanded to destroy all, 1Sam 15:8-23. He was put to death in a battle with the Philistines, 1Sam 22:1-6. The phrase, "when he removed him," refers probably to his rejection as a king, and not to his death; for David was anointed king before the death of Saul, and almost immediately after the rejection of Saul on account of his rebellion in the business of Amalek. See 1Sam 6:12,13.

He gave testimony. He bore witness, 1Sam 13:14.

I have found David, etc. This is not quoted literally, but contains the substance of what is expressed in various places. Comp. 1Sam 13:14, with Ps 89:20, 1Sam 16:1,12.

A man after mine own heart. This expression is found in 1Sam 13:14. The connexion shows, that it means simply a man who would not be rebellious and disobedient as Saul was, but would do his will, and keep his commandments. This refers, doubtless, rather to the public than to the private character of David; or to his character as a king. It means, that he would make the will of God the great rule and law of his reign, in contradistinction from Saul, who, as a king, had disobeyed God. At the same time it is true that the prevailing character of David, as a pious, humble, devoted man, was, that he was a man after God's own heart, and was beloved by him as a saint and a holy man. He had faults; he committed sin; but who is free from it? He was guilty of great offences; but he also evinced, in a degree equally eminent, repentance, Ps 51 and not less in his private than his public character did he evince those traits which were prevailingly such as accorded with the heart, i.e., the earnest desires of God.

Which shall fulfil all my will. Saul had not done it. He had disobeyed God in a case where he had received an express command. The characteristic of David would be, that he would obey the commands of God. That David did this--that he maintained the worship of God, opposed idolatry, and sought to promote universal obedience to God among the people--is expressly recorded of him. 1Kgs 14:8,9: "And thou [Jeroboam] hast not been as my servant David, who kept my commandments, and who followed me with all his heart, to do that only which was right in mine eyes," etc., 1Kgs 15:3,5.

(a) "when he had removed him" 1Sam 31:6 (b) "David to be their king" 2Sam 5:3 (c) "a man after mine own heart" 1Sam 13:14 (*) "all my will"

Of this man's seed. Of his posterity.

According to his promise. Acts 2:30

Raised unto Israel. Acts 2:30

A Saviour, Jesus. Mt 1:21

(d) "his promise" Ps 132:11 (e) "a Saviour, Jesus" Mt 1:21

When John had first preached, etc. After John had preached, and prepared the way, Mt 3.

(f) "John had first preach" Mt 3:1-11

And as john fulfilled his course. As he was engaged in completing his work. His ministry is called a course or race; that which was to be run or completed.

He said, etc. These are not the precise words which the evangelists have recorded, but the sense is the same. Jn 1:20, Mt 3:11.

Men and brethren. Paul now exhorts them to embrace the Lord Jesus as the Messiah. He uses, therefore, the most respectful and fraternal language.

Children of the stock of Abraham. Descendants of Abraham; who regard Abraham as your ancestor. He means here to address particularly the native -born Jews; and appellation is used because they valued themselves highly on account of their descent from Abraham, Mt 3:9 and because the promise of the Messiah had been specially given to him.

And whosoever, etc. Proselytes. Acts 13:16.

Is the word of this salvation sent. This message of salvation. It was sent particularly to the Jewish people. The Saviour was sent to that nation, Mt 15:24 and the design was to offer to them first the message of life. Acts 13:46.

(g) "feareth God, to you" Mt 10:6 (+) "word of this salvation" "Doctrine"

Because they knew him not. The statement in this verse is designed, not to reproach the Jews at Jerusalem, but to introduce the fact that Jesus had died, and had risen again. With great wisdom and tenderness, he speaks of his murderers in such a manner as not to exasperate, but as far as possible to mitigate their crime. There was sufficient guilt in the murder of the Son of God to overwhelm the nation with alarm, even after all that could be said to mitigate the deed. See Acts 2:23,36,37. When Paul says, "They knew him not," he means, that they did not know him to be the Messiah, (see 1Cor 2:8) they were ignorant of the true meaning of the prophecies of the Old Testament; they regarded him as an impostor. Acts 3:17.

Nor yet the voices of the Prophets. Neither the meaning of the predictions in the Old Testament, respecting the Messiah. They expected a prince, and a conqueror, but did not expect a Messiah poor and despised, and a man of sorrows, and that was to die on a cross.

Which are read every sabbath day. In the synagogues. Though the Scriptures were read so constantly, yet they were ignorant of their true meaning. They were blinded by pride, and prejudice, and preconceived opinions. Men may often m this way read the Bible a good part of their lives, and, for want of attention, or of a humble mind, never understand it.

They have fulfilled them, etc. By putting him to death they have accomplished what was foretold.

(++) "voices of the Prophets" "Words" (h) "they have fulfilled them" Lk 24:20,44

And though they found, etc. They found no crime which deserved death. This is conclusively shown by the trial itself. After all their efforts; after the treason of Judas; after their employing false witnesses; still no crime was laid to his charge. The sanhedrim condemned him for blasphemy; and yet they knew that they could not substantiate this charge before Pilate, and they therefore endeavoured to procure his condemnation on the ground of sedition. Comp. Lk 22:70,71, with Lk 23:1,2.

Yet desired they Pilate, etc. Mt 27:1,2, Lk 23:4,6.

They took him down, etc. That is, it was done by the Jews, Not that it was done by those who put him to death, but by Joseph of Arimathea, a Jew, and by Nicodemus, and their companions. Paul is speaking of what was done to Jesus by the Jews at Jerusalem; and he does not affirm that the same persons put him to death and laid him in a tomb, but that all this was done by Jews. See Jn 19:38,39.

(*) "tree" "cross"

But God raised him, Acts 2:23,24.s

And he was seen. Mt 28:20.

Many days Forty day, Acts 1:3.

Of them which came up. By the apostles particularly. He was seen by others; but they are especially mentioned as having been chosen for this object, to bear witness to him, and as having been particularly qualified for it.

(i) "seen many days" Acts 1:3

And we. We who are present. Paul and Barnabas.

Declare unto you glad tidings We preach the gospel--the good news. To a Jew, nothing could be more grateful intelligence than that the Messiah had come; to a sinner convinced of his sins, nothing can be more cheering than to hear of a Saviour.

The promises, etc. The promise here refers to all that had been spoken in the Old Testament respecting the advent, sufferings, death, and resurrection of Christ.

(a) "promise" Rom 4:13

God hath fulfilled. God has completed, or carried into effect, by the resurrection of Jesus. He does not say that all the promise had reference to his resurrection; but his being raised up completed or perfected the fulfillment of the promises which had been made respecting him.

In the second psalm. Ps 2:7.

Thou art my Son. This psalm has been usually understood as referring to the Messiah. Acts 4:25.

This day have I begotten thee. It is evident that Paul uses the expression here as implying that the Lord Jesus is called the Son of God because he raised him up from the dead; and that he means to imply that it was for this reason that he is so called in the psalm. This interpretation of an inspired apostle fixes the meaning of this passage in the psalm; and proves that it is not there used with reference to the doctrine of eternal generation, or to his incarnation, but that he is here called his Son because he was raised from the dead. And this interpretation accords with the scope of the psalm. In Ps 2:1-3, the psalmist records the combination of the rulers of the earth against the Messiah, and their efforts to cast off his reign. This was done, and the Messiah was rejected. All this pertains, not to his previous existence, but to the Messiah on the earth. In Ps 2:4,5, the psalmist shows that their efforts should not be successful; that God would laugh at their designs; that is, that their plans should not succeed. In Ps 2:6,7, he knows that the Messiah would be established as a King; that this was the fixed decree, that he had begotten him for this. All this is represented as subsequent to the raging of the heathen, and to the counsel of the kings against him, and must, therefore, refer not to his eternal generation, or his incarnation, but to something succeeding his death; that is, to his resurrection, and establishment as King at the right hand of God. This interpretation by the apostle Paul proves, therefore, that this passage is not to be used to establish the doctrine of the eternal generation of Christ. Christ is called the Son of God from various reasons. In Lk 1:35, because he was begotten by the Holy Ghost. In this place, on account of his resurrection. In Rom 1:4, it is also said, that he was declared to be the Son of God by the resurrection from the dead. Rom 1:4. The resurrection from the dead is represented as in some sense the beginning of life, and it is with reference to this that the terms Son, and begotten from the dead, are used, as the birth of a child is the beginning of life. Thus Christ is said, Col 1:18, to be "the first, born from the dead" and thus in Rev 1:5, he is called "the first-begotten of the dead," and with reference to this renewal or beginning of life he is called a Son. In whatever other senses he is caned a Son in the New Testament, yet it is here proved,

(1.) that he is called a Son from his resurrection; and,

(2.) that this is the sense in which the expression in the psalm is to be used.

This day. The day, in the mind of the psalmist and of Paul, of his resurrection. Many efforts have been made, and much learned criticism has been expended, to prove that this refers to eternity, or to his pre-existence. But the signification of the word, which never refers to eternity, and the connexion, and the obvious intention of the speaker, is against this. Paul understood this manifestly of the resurrection, This settles the inquiry, and this is the indispensable interpretation in the psalm itself.

Have I begotten thee. This evidently cannot be understood in a literal sense. It literally refers to the relation of an earthly father to his children; but in no such sense can it be applied to the relation of God the Father to the Son. It must therefore be figurative. The word sometimes figuratively means to produce, to cause to exist in any way. 2Ti 2:23: "Unlearned questions avoid, knowing that they do gender [beget] strifes." It refers also to the labours of the apostles in securing the conversion of stoners to the gospel. 1Cor 4:15: "In Christ Jesus I have begotten you through the gospel." Phm 1:10: "Whom [Onesimus] I have begotten in my bonds." It is applied to Christians, Jn 1:13, "Which were born [begotten] not of blood, etc., but of God." Jn 3:3: "Except a man be born [begotten] again," etc. In all these places it is used in a figurative sense to denote the commencement of spiritual life by the power of God attending the truth; raising up sinners from the death of sin; or so producing spiritual life as that they should sustain to God the relation of sons. Thus he raised up Christ from the dead; imparted life to his body; by his own power restored him; and hence is said figuratively to have begotten him from the dead, and hence sustains towards the risen Saviour the relation of Father. Comp. Col 1:18, Rev 1:5, Heb 1:5. (b) "thou art my Son" Ps 2:7.

And as concerning. In further proof of that. To show that he actually did it, he proceeds to quote another passage of Scripture.

No more to return to corruption. The word corruption is usually employed to denote putrefaction, or the mouldering away of a body in the grave; its returning to its native dust. But it is certain Acts 13:35; Acts 2:27 that the body of Christ never in this sense saw corruption. The word is therefore used to denote death, or the grave, the cause and place of corruption, The word is thus used in the Septuagint. It means here simply that he should not again die.

He said on this wise. He said thus, ουτως.

I will give you. This quotation is made from Isa 55:3. It is quoted from the Septuagint, with a change of but one word, not affecting the sense. In Isaiah the passage does not refer particularly to the resurrection of the Messiah; nor is it the design of Paul to affirm that it does. His object in this verse is not to prove that he would rise from the dead; but that being risen, he would not again die. That the passage in Isaiah refers to the Messiah there can be no doubt, Isa 55:1,4. The passage here quoted is an address to the people, an assurance to them that the promise made to David should be performed; a solemn declaration that he would make an everlasting covenant with them through the Messiah, the promised descendant of David.

The sure mercies of David. The word mercies here refers to the promise made to David; the mercy or favour shown to him by promising to him a successor, that should not fail to sit on his throne, 2Sam 7:16, Ps 89:4,6, 132:11,12. These mercies and these promises are called "sure," as being true, or unfailing; they should certainly be accomplished. Comp. 2Cor 1:20. The word David here does not refer, as many have supposed, to the Messiah, but to the king of Israel God made to David a promise, a certain pledge; he bestowed on him this special mercy, in promising that he should have a successor who should sit for ever on his throne. This promise was understood by the Jews, and is often referred to in the New Testament, as relating to the Messiah. And Paul here says that that promise here is fulfilled. The only question is, how it refers to the subject on which Paul was immediately discoursing. That point was not mainly to prove his resurrection, but to show particularly that he would never die again, or that he would for ever live and reign. And the argument is, that as God had promised that David should have a successor who should sit for ever on his throne; and as this prediction now terminated in the Messiah, the Lord Jesus, it followed that, as that promise was sure and certain, he would never die again. He must live, if the sure promise was fulfilled. And though he had been put to death, yet under that general promise was the certainty that he would live again. The meaning is, it was impossible that the Messiah, the promised successor of David, the perpetual occupier of his throne, should remain under the power of death. Under this assurance the church now reposes its hopes. Zion's King now lives, ever able to vindicate and save his people.

(*) "this wise" "thus" (1) ταοσια or, just things; which word the Seventy, both in the place of Isa 55:3, and in many others, use for that which in the Hebrew, mercies

Wherefore διδ. To the same intent or end. In the proof of the same thing--that he must rise and live for ever.

He saith. God says by David; or David declares the promises made by God.

In another Psalm; Ps 16:10.

Thou shalt not suffer, etc. Acts 2:27.

(c) "in another Psalm" Ps 16:10

For David, etc. This verse is designed to show that the passage in Ps 16 could not refer to David, and must therefore relate to some other person. In Acts 13:37, it is affirmed that this could refer to no one, in fact, but to the Lord Jesus.

After he had served his own generation. See the margin. Syriac, "David in his own generation having served the will of God, and slept," etc. Arabic, "David served in his own age, and saw God." The margin probably most correctly expresses the sense of the passage. To serve a generation, or an age, is an unusual and almost unintelligible expression.

Fell of sleep. Greek, slept; that is, died. This is the usual word to denote the death of saints. It is used of David in 1Kgs 2:10. Mt 27:52.

And was laid unto, etc. And was buried with his fathers, etc., 1Kgs 2:10.

And saw corruption. Remained in the grave, and returned to his native dust. See this point argued more at length by Peter, in Acts 2:29-32, and explained Acts 2:29, and Acts 2:30-30.

(2) "after he had served" "after he had in his own age served the will of God"

(d) "fell on sleep" 1Kgs 2:10 (+) "laid" "gathered"

But he, whom God raised again. The Lord Jesus.

Saw no corruption. Was raised without undergoing the usual change that succeeds death. As David had returned to corruption, and the Lord Jesus had not, it followed that this passage in Ps 16 referred to the Messiah.

(a) "raised again" Acts 2:24

Be it known, etc. Paul, having proved his resurrection, and shown that he was the Messiah, now state the benefits that were to be derived from his death.

Through this man. Lk 24:47.

(b) "through this man" Dan 9:24, Lk 24:47, 1Jn 2:12

And by him. By means of him; by his sufferings and death.

All that believe. Mk 16:16.

Are justified. Are regarded and treated as if they were righteous. They are pardoned, and admitted to the favour of God, and treated as pardoned sinners, and as if they had not offended. See this point explained in Rom 1:17; Rom 3:24, Rom 3:25; Rom 4:1, and Rom 4:2-8.

From all things. From the guilt of all offences. All will be pardoned.

From which ye could not, etc. The law of Moses commanded what was to be done. It appointed sacrifices and offerings, as typical of a greater Sacrifice. But the same apostle has fully shown, in the Epistle to the Hebrews, that those sacrifices could not take away sin, Heb 9:7-14; Heb 10:1-4,11. The design of the law was not to reveal a way of pardon. That was reserved to be the peculiar purpose of the gospel.

The law of Moses. The commands and institutions which he, under the direction of God, established.

(c) "by him" Isa 53:11, Hab 2:4, Rom 3:28, 8:1

Beware therefore. Avoid that which is threatened. It will come on some; and Paul exhorted his hearers to beware lest it should come on them. It was the more important to caution them against this danger, as the Jews held that they were safe.

Lest that come. That calamity, that threatened punishment.

In the prophets. In that part of the Scriptures called "the prophets." The Jews divided the Old Testament into three parts, of which "the book of the prophets" was one. Lk 24:44. The place where this is recorded is Hab 1:5. It is not taken from the Hebrew, but substantially from the Septuagint. The original design of the threatening was to announce the destruction that would come upon the nation by the Chaldeans. The original threatening was fulfilled. But it was as applicable to the Jews in the time of Paul as in the time of Habakkuk. The principle of the passage is, that if they held in contempt the doings of God, they would perish. The work which God was to do by means of the Chaldeans was so fearful, so unusual, and so remarkable, that they would not believe it in time to avoid the calamity. In the same way, that which God did in giving a Messiah so little in accordance with their expectation, the manner of the introduction of his kingdom by miracles, and the gift of his Spirit, was so much at variance with their expectations, that they might see it, yet disbelieve it; they might have the fullest proof, and yet despise it; they might wonder, and be amazed and astonished, and unable to account for it, and yet refuse to believe it, and be destroyed.

Behold, ye despisers. Heb. "Behold, ye among the heathen." The change from this expression to "ye despisers" was made by the Septuagint translators, by a very slight change in the Hebrew word--probably from a variation in the copy which they used. It arose from reading instead of Bogedim instead of Baggoin. The Syriac, the Arabic, as well as the Seventy, follow this reading.

And wonder. Heb. "And regard, and wonder marvellously."

And perish. This is not in the Hebrew, but is in the Septuagint and the Arabic. The word means, literally, to be removed from the sight, to disappear; and then to corrupt, defile, destroy, Mt 6:16,19. The word, however, may mean, to be suffused with shame; to be overwhelmed and confounded, (Schleusner;) and it may perhaps have this meaning here, answering to the Hebrew. The word used here is not that which is commonly employed to denote eternal perdition; though Paul seems to use it with reference to their destruction for rejecting the gospel.

For I work a work. I do a thing. The thing to which the prophet Habakkuk referred was that God would bring upon them the Chaldeans, that would destroy the temple and nation. In like manner Paul says that God in that time might bring upon the nation similar calamities. By rejecting the Messiah and his gospel, and by persevering in wickedness, they would bring upon themselves the destruction of the temple, and city, and nation. It was this threatened destruction, doubtless, to which the apostle referred.

Which ye shall in no wise believe. Which you will not believe. So remarkable, so unusual, so surpassing anything which had occurred. The original reference in Habakkuk is to the destruction of the temple by the Chaldeans--a thing which the Jews would not suppose could happen. The temple was so splendid; it had been built by the direction of God; it had been so long under his protection, that they would suppose that it could not be given into the hands of their enemies to be demolished. And even though it were predicted by a prophet of God, still they would not believe it. The same feelings the Jews would have respecting the temple and city in the time of Paul. Though it was foretold by the Messiah, yet they were so confident that it was protected by God, that they would not believe that it could possibly be destroyed. The same infatuation seems to have possessed them during the siege of the city by the Romans.

Though a man, etc. Though it be plainly predicted. We may learn,

(1.) that men may see, and be amazed at the works of God, and yet be destroyed.

(2.) There may be a prejudice so obstinate that even a Divine revelation will not remove it.

(3.) The fancied security of sinners will not save them.

(4.) There are men who will not believe in the possibility of their being lost, though it be declared by the prophets, by apostles, by the Saviour, and by God. They will still remain in fancied security, and suffer nothing to alarm or rouse them. But

(5.) the fancied security of the Jews furnished no safety against the Babylonians or the Romans. Nor will the indifference and unconcern of sinners furnish any security against the dreadful wrath of God. Yet there are multitudes who live amidst the displays of God's power and mercy in the redemption of sinners; who witness the effects of his goodness and truth in revivals of religion, who live to despise it all; who are amazed and confounded by it; and who shall yet perish.

(d) "in the prophets" Isa 29:14, Hab 1:5

And when the Jews, etc. There is a great variety in the Mss. on this verse; and in the ancient versions. Griesbach and Knapp read it, "And when they were gone out, they besought them that these words might be spoken," etc. The Syriac reads it, "When they departed from them, they sought from them that these words might be spoken to them on another Sabbath." The Arabic, "Some of the synagogue of the Jews asked of them that they would exhort the Gentiles with them," etc. If these readings be correct, then the meaning is, that some of the Jews exhorted the apostles to proclaim these truths at some other time; particularly to the Gentiles. The MSS. greatly vary in regard to the passage, and it is perhaps impossible to determine the true reading. If the present reading in the English translation is to be regarded as genuine--of which, however, there is very little evidence--the meaning is, that a part of the Jews, perhaps a majority of them, rejected the message, and went out, though many of them followed Paul and Barnabas, Acts 13:43.

The Gentiles besought. This expression is wanting in the Vulgate, Coptic, Arabic, and Syriac versions, and in a great many Mss.--Mill It is omitted by Griesbach, Knapp, etc., and is probably spurious. Among other reasons which may be suggested why it is not genuine, this is one, that it is not evident or probable that the Gentiles were in the habit of attending the synagogue. Those who attended there were called proselytes. The expression, if genuine, might mean, either that the Gentiles besought, or that they besought the Gentiles. The latter would be the more probable meaning.

The next sabbath. The margin has probably the correct rendering of the passage. The meaning of the verse is, that a wish was expressed that these doctrines might be repeated to them in the intermediate time before the next Sabbath.

(1) "next Sabbath" "In the week between; or, in the Sabbath between"

And the next sabbath day. This was the regular day for worship, and it was natural that a greater multitude should convene on that day than on the other days of the week.

Came almost the whole city. Whether this was in the synagogue is not affirmed; but it is probable that that was the place where the multitude convened. The news of the presence of the apostles, and of their doctrines, had been circulated doubtless by the Gentiles who had heard them, and curiosity attracted the multitude to hear them. Comp. Acts 13:7.

They were filled with envy. Greek, zeal. The word here denotes wrath, indignation, that such multitudes should be disposed to hear a message which they rejected, and which threatened to overthrow their religion.

Spake against. Opposed the doctrine that Jesus was the Messiah; that the Messiah would be humble, lowly, despised, and put to death, etc.

Contradicting. Contradicting the apostles. This was evidently done in their presence, Acts 13.46, and would cause great tumult and disorder.

And blaspheming. Mt 9:3. The sense evidently is, that they reproached and vilified Jesus of Nazareth; they spake of him with contempt and scorn. To speak thus of him is denominated blasphemy, Lk 22:66. When men are enraged, they little regard the words which they utter, and little care how they may be estimated by God. When men attached to sect and party, in religion or politics, have no good arguments to employ, they attempt to overwhelm their adversaries by bitter and reproachful words. Men in the heat of strife, and in professed zeal for peculiar doctrines, and for sect and party, more frequently utter blasphemy than they are aware. Precious and pure doctrines are often thus vilified, because we do not believe them; and the heart of the Saviour is pierced anew, and his cause bleeds by the wrath and wickedness of his professed friends. Comp. Acts 18:6.

(b) "contradicting" Acts 18:6

Waxed bold. Became bold; spake boldly and openly. They were not terrified by their strife, or alarmed by their opposition. The contradictions and blasphemies of sinners often show that their consciences are alarmed; that the truth has taken effect; and then is not the time to shrink, but to declare more fearlessly the truth.

It was necessary. It was so designed; so commanded. They regarded it as their duty to offer the gospel first to their own countrymen. Lk 24:47.

Ye put it from you. Ye reject it.

And judge yourselves. By your conduct, by your rejecting it, you declare this. The word judge here does not mean they expressed such an opinion, or that they regarded themselves as unworthy of eternal life; for they thought just the reverse; but that by their conduct they CONDEMNED themselves. By such conduct they did in fact pass sentence on themselves, and show that they were unworthy of eternal life, and of having the offer any farther made to them. Sinners by their conduct do in fact condemn themselves, and show that they are not only unfit to be saved, but that they have advanced so far in wickedness that there is no hope of their salvation, and no propriety in offering them, any farther, eternal life. Mt 7:6.

Unworthy, etc. Unfit to be saved. They had deliberately and solemnly rejected the gospel, and thus shown that they were not fitted to enter into everlasting life. When men, even but once, deliberately and solemnly reject the offers of God's mercy, it greatly endangers their salvation. The probability is, that they then put the cup of salvation for ever away from themselves. The gospel produces an effect wherever it is preached. And when sinners are hardened, and spurn the gospel, it may often be the duty of ministers to turn their efforts towards others, where they may have more prospect of success. A man will not long labour on a rocky, barren, sterile soil, when there is near him a rich and fertile valley that will abundantly reward the pains of cultivation.

Lo, we turn, etc. We shall offer salvation to them, and devote ourselves to seeking their salvation.

(c) "first have been spoken" Mt 10:6, Lk 24:47, Rom 1:16 (d) "we turn to the Gentiles" De 32:21, Mt 21:43, Rom 10:19

For so, etc. Paul, as usual, appeals to the Scriptures in order to justify his course. He here appeals to the Old Testament, rather than to the command of the Saviour, because the Jews recognized the authority of their own Scriptures, while they would have turned in scorn from the command of Jesus of Nazareth.

I have set thee, etc. I have constituted or appointed thee. This passage is found in Isa 49:6. That it refers to the Messiah there can be no doubt. From the fortieth chapter of Isaiah to the end of the prophecies, Isaiah had a primary and main reference to the times of the Messiah.

To be a light. Jn 1:4.

Of the Gentiles. This was in accordance with the uniform doctrines of Isaiah, Isa 42:1, 44:3, 60:3,5,16, 61:6,9, 62:2, 66:12. Comp. Rom 15:9-12.

For salvation. To save sinners. Unto the ends of the earth, To all lands; in all nations. Acts 1:8.

(e) "saying" Isa 49:6

When the Gentiles heard this. Heard that the gospel was to be preached to them. The doctrine of the Jews had been, that salvation was confined to themselves. The Gentiles rejoiced that from the mouths of Jews they now heard a different doctrine.

They glorified the word of the Lord.They honoured it as a message from God; they recognized and received it as the word of God. The expression conveys the idea of praise on account of it, and of reverence for the message as the word of God.

And as many as were ordained. οσοιησαντεταγμενοι, Syriac, "Who were destined," or constituted. Vulgate, "As many as were foreordained (quotquot erant praeordinati) to eternal life believed." There has been much difference of opinion in regard to this expression. One class of commentators have supposed that it refers to the doctrine of election-- to God's ordaining men to eternal life; and another class, to their being disposed themselves to embrace the gospel--to those among them who did not reject and despise the gospel, but who were disposed and inclined to embrace it. The main inquiry is, what is the meaning of the word rendered ordained? The word is used but eight times in the New Testament. Mt 28:16, "Into a mountain where Jesus had appointed them," i.e., previously appointed, or commanded them--before his death. Lk 7:8. "For I also am a man set under authority"--appointed, or designated, as a soldier, to be under the authority of another. Acts 15:2. "They determined that Paul and Barnabas, etc., should go to Jerusalem." Acts 22:10, "It shall be told thee of all things which are appointed for thee to do;" Acts 28:23, "And when they had appointed him a day," etc. Rom 13:1, "The powers that be, are ordained of God." 1Cor 16:15, "They have addicted themselves to the ministry of saints." The word τασσω, or ταττω, properly means to place; to place in a certain rank or order. Its meaning is derived from arranging or disposing a body of soldiers in regular order; to arrange in military order. In the places which have been mentioned above, the word is used to denote the following things:

(1.) To command, or to designate, Mt 28:16, Acts 22:10, 28:23.

(2.) To institute, constitute, or appoint, Rom 13:1. Comp. 2Sam 7:11, 1Sam 22:7.

(3.) To determine, to take counsel, to resolve, Acts 15:2

(4.) To subject to the authority of another, Lk 7:8.

(5.) To addict to; to devote to, 1Cor 16:15. The meaning may be thus expressed:

(1.) The word is never used to denote an internal disposition or inclination arising from one's own self. It does not mean that they disposed themselves to embrace eternal life.

(2.) It has uniformly the notion of an ordering, disposing, or arrangement from without, i.e., from some other source than the individual himself; as of a soldier, who is arranged or classified according to the will of the proper officer. In relation to these persons it means, therefore, that they were disposed or inclined to this from some other source than themselves.

(3.) It does not properly refer to an eternal decree, or directly to the doctrine of election; though that may be inferred from it; but it refers to their being THEN IN FACT disposed to embrace eternal life. They were then inclined by an influence from without themselves, or so disposed as to embrace eternal life. It refers not to an eternal decree, but that then there was such an influence as to dispose them, or incline them, to lay hold on salvation. That this was done by the influence of the Holy Spirit, is clear from all parts of the New Testament, Tit 3:5,6, Jn 1:13. It was not a disposition or arrangement originating with themselves, but with God.

(4.) This implies the doctrine of election. It was in fact that doctrine expressed. It was nothing but God's disposing them to embrace eternal life. And that he does this according to a plan in his own mind--a plan which is unchangeable as God himself is unchangeable--is clear from the Scriptures. Comp. Acts 18:10, Rom 8:28-30, 9:15,16,21,23 Eph 1:4,5,11. The meaning may be expressed in few words:-- who were THEN disposed, and in good earnest determined, to embrace eternal life, by the operation of the grace of God on their hearts.

Eternal life. Salvation. Jn 3:36.

(f) "as many as were ordained" Acts 2:47, Rom 8:30

But the Jews stirred up. Excited opposition.

Honourable women. Mk 15:43. Women of influence, and connected with families of rank. Perhaps they were proselytes, and were connected with the magistrates of the city.

And raised persecution. Probably on the ground that they produced disorder and excitement. The aid of "chief men" has often been called in to oppose revivals of religion, and to put a period, if possible, to the spread of the gospel.

Out of their coasts. Out of the regions of their country; out of their province.

(a) "raised persecution" 2Ti 3:11

But they shook off the dust, etc. Mt 10:14.

And came into Iconium. This was the capital of Lycaonia. It is now called Cogni, or Lonieh, and is the capital of Caramania.

(b) "shook off the dust" Mk 6:11, Lk 9:5, Acts 18:6

And the disciples. The disciples in Antioch. Were filled with joy. This happened even in the midst of persecution, and is one of the many evidences that the gospel is able to fill the soul with joy, even in the severest trials.

(c) "filled with joy" Mt 5:12 (*) "Holy Ghost" "Spirit"

Observe here, That the city of Antioch being the first Gentile city which entertained the gospel, there were at that time several prophets and teachers in that city to instruct the people, and to lay the foundation of a Christian church amongst them: And amongst others, there was found one very eminent person named Manaen, who was of that high rank and quality, that he was brought up with Herod at court; and, as the learned Lightfoot thinks, was converted there by the preaching of St. John the Baptist: Yet this man, contemning with Moses the pleasures of the court, did think it no disparagement to him to be a teacher at Antioch.

Learn thence, That God is pleased to manifest the freeness of his grace, in effectually calling some of all sorts and ranks of men, to the knowledge and obedience of the gospel, and to a participation of the benefit offered in and by the Lord Jesus Christ: "Manaen, which had been brought up with Herod the Tetrarch."

Observe here, How the Holy Ghost takes occasion when the teachers of the church at Antioch were assembled together in God's presence, and about his work, to give them particular instructions and directions concerning his will and their duty.

Observe farther, The solemn charge given by the Holy Ghost, to set apart Saul and Barnabas by solemn imposition of hands, for preaching the gospel to the Gentiles: This was a great work, and not to be undertaken without a special call from God; therefore says the Holy Ghost, "Separate me Barnabas and Saul to the work whereunto I have called them:" Which words prove both the Deity and personality of the Holy Ghost: He who calls ministers to the office, and unto whose service they are separated, is both God and a distinct person in the Godhead; but this the Holy Ghost did: "Separate me Barnabas and Saul."

Here note, 1. That the work of the ministry is a separate work. Ministers must be set apart for the work of the ministry before they undertake it; a call from God is not sufficient without a separation by man.

Note, 2. That this separation ought to be performed by the chief ministers of the church, who have authority from Christ to separate and set others apart for the works of the ministry. The Holy Ghost said to the teachers of the church at Antioch, "Separate me."

Note, 3. That this solemn act and ordinance ought to be performed in a very solemn manner, by fasting, prayer, and imposition of hands.

Note, 4. That when thus performed, it is agreeable to the mind, and according to the institution and appointment of the Holy Ghost: "The Holy Ghost said, Separate, &c."

Note lastly, Though the office of the ministry be an honourable office, yet withal it is laborious work. Separate them for the work whereunto I have called them. It is a work that requires attendance, and zealous application, both in season and out of season. Praying, preaching, administering sacraments; guiding and governing the flock by private admonition, and public censure: These are weighty works, found so now by those that perform them faithfully, and will be found so at the great day, by the slothful and negligent.

How can that be esteemed by any slight and inconsiderable work, unto the faithful performance thereof so great a reward is promised, and to the omission whereof so dreadful a woe is denounced?

If Satan destroy men's souls, he shall answer for them as a murderer only, not as an officer intrusted with the care of them; but if the watchmen doth not warn, if the shepherd doth not feet, if the prophet doth not only for the souls that have miscarried, but for an office neglected, for a talent hidden, and for a stewardship unfaithfully administered.

Lord! how unable shall we be at the making up our accounts, to endure the hideous outcries of distressed souls, saying, Parentes sensimus parricidas: Our guides have misled us, our watchmen have betrayed us, our stewards have defrauded us, and the following of their evil example has undone us.

Observe here, 1. The apostles Barnabas and Saul having received their commission, set forth for their work to which they were designed; and their first journey was from Antioch to Cyprus, an island of the Gentiles, lewd and wicked; where Venus was worshipped: And much filthiness was committed by them in that abominable Pagan worship. Yet the free grace fo God cast a look of pity and love upon sinful Cyprus: The Holy Ghost directs these apostles thither, to reclaim them from sin, and reduce them to the obedience of the gospel.

Observe, 2. That though Saul and Barnabas were sent forth to preach the gospel to the Gentiles, yet they made the first tender of it to the Jews wherever they came; accordingly here in Cyprus, there being a great number of Jews, the apostles went into the Synagogues, and preached to them.

Christ was the minister of circumcision, who was himself "sent to the lost sheep of the house of Israel;" and accordingly sent his apostles out first, to feed and gather those poor scattered sheep; these were accounted the children of the house, and the Gentiles reckoned as dogs; but when those wanton and full-fed children began to waste their meat, and cast it under their table, then did the Gentile dogs gather up their leavings; Acts 13:46. "It was necessary," both by virtue of Christ's command and example also, "that the word of God should be first spoken to you: but seeing ye put it from you, and judge yourselves unworthy of eternal life, lo, we turn to the Gentiles."

Observe, 3. What an early opposition the devil made against the apostles in their preaching the gospel to the Gentiles; he feared the battering down the walls of his kingdom, and therefore stirs up his instrument Elymas the sorcerer to withstand them, and particularly to endeavour to divert Sergius Paulus, who governed that island, from the faith.

Where note, The character given of this vile man by the apostle, "Oh full of all subtilty and mischief: a child of the devil, an enemy of all righteousness:"

Intimating, 1. That to be subtle to do mischief, is the genius or disposition of the devil's children.

2. That to be an opposer of good is to be conformable to the devil: It is the height of wickedness, not only to do evil, but to oppose good; to be an enemy to, and opposer of goodness, is the very character of Satan and his children. So much as any man opposes goodness, so much he has of the devil's disposition in him: "thou child of the devil, thou enemy of all righteousness."

Observe, 4. The judgment inflicted by God on this wicked instrument of the devil, and the suitableness of the judgment inflictd on the sin committed; he wickedly shut the eyes of his understanding against the light of the gospel, and God deprives him of his bodily sight.

Thus the wisdom of God doth oft-times so suit his judgment to the sins committed, that a person may even read his sin in his punishment: Yet how did God temper mercy with the judgment, inflicting blindness upon this vile wretch only for a season? Even the very judgments of God are medicinal and in mercy: When God punishes, it is with a design not to ruin, but reform.

Observe lastly, What success St. Paul's ministry together with the sight of this miracle, had upon Sergius Paulus the governor; he was thereby converted to the fatih: "When he saw what was done, he believed; being astonished at the doctrine of the Lord." The word never works more kindly, than when it is received with admiration, where it does not produce faith: Many marvelled who never believed; but this governor was astonished, and believed also.

Here we have an account of another journey which Paul and Barnabas took to preach, plant, and propagate the gospel: Namely to Perga, in Pamphylia; and from thence to Antioch in Pisidia, so called, to distinguish it from the other Antioch in Syria, from whence they were sent forth, Acts 13:1-3, where their colleague and companion John Mark withdrew from them and went no further with them to the work.

This Paul took very ill, as he might, if he left them because of the difficulties and dangers, which he saw did accompany and attend them in the planting and propagating of the gospel; for he that putteth his hand to that plough, and then draweth back, justly deserveth censure and reproof. However, such was the zeal of the two apostles, that they travel on to Antioch without their companion, where entering into one of the synagogues of the Jews on the sabbath day; after the reading some sections in the law and the prophets, as their manner was, the rulers of the synagogues desired a word of exhortation from them.

Where note, How wonderfully God over-ruled the hearts of these rulers of the synagogues, not only to suffer, but to desire the apostles to preach the gospel to them. Hereupon the apostle St. Paul stands up, and makes a most excellent sermon to them in the following verses.

Where note, How readily the blessed apostle embraces an opportunity to preach the gospel: the rulers need not ask him twice: Little importunity will serve to persuade an holy heart to undertake the work of God. The faithful ministers of Christ are forward for, as well as zealous in, their Master's work. No sooner did the rulers of the synagogue request a word of exhortation from the apostle, but immediately, though not unpreparedly, he stands up, and preaches to the people.

This latter part of the chapter containeth an historical and practical sermon, preached by St. Paul at the request of the rulers of the synagogue.

Where observe, 1. His prologue or preface, in which he craves their careful attention: withal intimating, that none of them would attend but only such as truly feared God; Men of Israel, and ye that fear God, give audience. That is the proper character of a right attentive hearer.

Observe, 2. The narrative which the apostle gives of the many divine favours, benefits, and blessings, which the Lord bestowed of old upon Israel his people; namely, his free election and chusing them before all nations; his wonderful deliverance of them out of Egypt; his great indulgence towards them for forty years in the wilderness, as a mother bears with a child's forwardness and stubbornness; and his constituting a form of government for them under the judges first, and king afterwards, particularly Saul and David; who is described first by his conformity to the nature of God; he was a man after his own heart.

Secondly, By his conformity to the will of God; He shall fulfill all my will.

Having thus ended the historical part, he next begins the practial part of his discourse; and lays down this grand proposition, That Jesus is the Christ and Saviour of the world.

This assertion he defends and proves, 1. From his stock and family according to the flesh, foretold by God.

2. From the testimony of John the Baptist his forerunner, Of David's seed hath God, according to his promise, raised unto Israel a Saviour, when John had first preached the baptism of repentance. After this he makes a close application of the whole to them: Men and brethren, to you is the word of this salvation sent.

Learn thence, That the gospel is the doctrine or word of salvation sent by God unto a lost world. The gospel is a message of glad tidings; the glad tidings which the gospel brings, is salvation: and the way and manner how the gospel brings salvation, is threefold;

1. By way of patefaction and discovery; the gospel makes a discovery of salvation exclusively to any other way; no angel in heaven could have discovered it, if God had not first declared it in and by the gospel.

2. By way of tender and offer: Oh this joyful message of salvation is sent to every man's door! free grace falls upon its knees, and begs of every sinner to accept it.

3. By way of efficacy and power. The gospel brings with it a convincing and converting power, to put men into a state of salvation; and hath also an establishing and confirming power, to preserve them in that estate.

Blessed be God, that to us, even to every one of us, is the word of this salvation sent. What monsters then are they who are enemies to the preaching of the gospel? they are enemies to our salvation: The only way to heaven is by Christ, the only way to Christ is by faith, and the only way to faith is by the word. It cometh by hearing.

Observe here, 1. The apostle declares the ignominious death, the glorious resurrection, of the Lord Jesus, whom he proves to be the true and promised Messias.

For his ignominious death, the Jews hanged him upon a tree. The Son of God was not only put to death, but to the worst of deaths, even the death of the cross, by the wicked Jews: yet the apostle acknowledges, that neither the Jewish rulers nor people did understand him to be the Messias, as they might have done, had they considered the predictions of the prophets; and therefore their ignorance would not excuse them; for the ignorance and heedlessness of men enjoying the means and opportunities of knowledge, will certainly bring destruction upon them. To sin blindly without knowledge, or to sin wilfully against knowledge, is a damnable sin: The rulers, because they knew him not, nor yet the voices of the prophets, have fulfilled them in condemning him.

Observe, 2. To take away the scandal of the cross, the apostle shows, that our Saviour's resurrection was as glorious, as his death was ignominious. God wiped away the reproach of the cross by raising up Christ from the grave; and declared him to be his Son with power, by the resurrection from the dead; and accordingly the apostle applies that prophecy to Christ, Thou art my Son, this day have I begotten thee. Ps 2:7 As if the Father had said, "Now thou hast again recovered thy glory, and thy resurrection-day is to thee as a new birth-day."

Three ways is Christ said to be begotten:

1. Of the essence of the Father before all worlds.

2. When his body was formed of the substance of the Virgin's flesh.

3.When God raised him from the dead: This day have I begotten thee; that is, declaratively, for he was the Son of God before, even from all eternity; but whilst he was in a suffering condition, his divinity was veiled: whereas after his resurrection, it was more apparent, and he was then declared to be the Son of God; not then made the Son of God, but then made manifest to be the Son of God, by the resurrection from the dead.

Learn, That the Lord Jesus Christ was the Son of God antecedent to his resurrection, even from all eternity; he was declared and manifested, but not made or constituted, the Son of God by the resurrection. Then it was that his divinity brake forth as the sun after it had been shut up under a dark and thick cloud. Christ was the eternal Son of God: but his resurrection was a declaration and full manifestation of it to the world. Declared to be the Son of God with power, by the resurrection from the dead. Rom 1:4

The Holy Ghost here gives a compendious account of David's life and death. Of his life, He served his generation according to the will of God; Of his death, He fell asleep, and was gathered to his fathers, and saw corruption.

In the account given of David's life, note, 1. His activity and zeal for God; he served as well as reigned. This serving implies not a single or individual act, but a series and succession of good actions throughout the whole course of his life.

Note, 2. The publicness of his activity; he served not himself but his own generation.

Note, 3. The rule of his activity, and that was the will of God; as he served his generation, so he served God in his generation faithfully according to his will.

All our serviceableness for God and our generation, must be guided and directed by the word and will of God. David served his own generation by the will of God. This is the account of his life.

Observe next, The relation of his death, He fell asleep, was gathered to his fathers, and saw corruption. He fell asleep; death to the servants of God is as a sleep, and but a sleep. As a sleep, it gives rest and cessation from labour; and as a sleep, it gives refreshment after labour; and as they that sleep shall certainly awake, so those that sleep in Jesus shall awake in the morning of the resurrection, to see their glorified Redeemer face to face.

Note, 2. No serviceableness to God in our generation can exempt from death; for David fell asleep. This is the lot of the faithful, as well as of the slothful servants.

Note, 3. It is a blessed thing when we fall asleep with our work in our hands; when death meets us after a life spent in the service of Christ. David after he had served his generation, fell asleep: it follows, he was gathered to his fathers; that is, he was buried amongst his ancestors: and saw corruption; that is, his body corrupted in the grave like other men's.

That is Jesus Christ, whom God the Father raised to life the third day; he saw a dissolution, but no corruption. Sin had no inheritance in him; therefore death could have no dominion over him; but he overcame death in its own territories, the grave. Thus the apostle draws the argument home, that the foregoing word could not be meant of David's person, but of the Messias, whom David typified and represented.

The apostle having proved his point, that Jesus was the true, the promised and expected Messias, by his resurrection from the dead, he now applies it to his auditory; and tells them, That by the meritorious satisfaction and prevailing intercession of this Jesus, remission of sins is to be obtained, and deliverance from the wrath of God, from which the law of Moses could not, with all its ceremonial washings and sacrifices, cleanse and free them.

Here note, The impossibility of our being justified by the law, and the certainty of our justification by faith in Christ: By him, all that believe are justified.

Where observe, The procurer of our justification, Christ; the qualification of the subjects justified by him, Them that believe; and the extent and measure of our justification, (not from some, but from all things,) By him all that believe are justified from all things.

Next the apostle exhorts his hearers to take heed, lest by their obstinate rejecting and refusing this way of salvation now preached to them, they bring such a remarkable destruction upon themselves now, as God threatened to bring upon their forefathers of old. The sense is, "If ye reject this Jesus, and the way to life and salvation by him, ye shall be destroyed by the Romans, as your ancestors were by the Chaldeans." Sin is as odious to God at one time as another, and in one people as another: particularly the sin of obstinate infidelity and unbelief, is a God-provoking and a wrath-procuring sin: Behold, ye despisers, and wonder, and perish.

Observe here, 1. The apostle having ended his sermon to the Jews, the Gentile proselytes desire to hear more of this subject the next sabbath-day. Such to whom the word of God is savoury and sweet, are not soon cloyed with it, but hunger after it. Neither do they loath the heavenly manna because it is rained down frequently about their tents.

Observe, 2. The apostle readily complies with their desire; he preaches again the next sabbath, when almost the whole city came together to hear the gospel. But this angered the devil, and occasioned great envy and persecution to the apostles.

Learn thence, That a crowd of hearers, but especially of young converts, is very hurtful to Satan, and doth usually stir up abundance of rage in his servants against the ministers of Christ: When the Jews saw the multitudes, they were filled with envy.

Observe, 3. The instruments Satan makes use of to carry on his fierce persecution against the apostles: He stirred up the devout and honourable women, and chief men of the city.

Learn thence, 1. That the powerful and successful preaching of the gospel usually stirs up violent persecution against the preachers of the gospel.

2. That devout women and great men, nourished up in ignorance, are oftentimes great opposers of the truth, and instruments of persecution: The Jews stirred up the devout women, &c.

Observe, 4. How the apostle with great boldness and courage acquaints them with their sin and danger: Ye judge yourselves unworthy of eternal life. But how so? Not directly and formally, but interpretatively and practically. They thought very well of themselves, no doubt, and judged themselves worthy of eternal life, but their practice pronounced them unworthy, and gave sentence against them, whilst they acquitted themselves; for this their contempt of the grace of the gospel, did declare them unworthy of eternal life.

Observe, 5. The emblematical action performed by the apostles to signify God's rejection of this miserable people; They shook off the dust of their feet against them.

This signified, 1. That the very earth was polluted where such refusers of the precious gospel did inhabit, nad was therefore to be shaken off as a filthy thing.

2. That they were a base people, vile as the dust, and that, as such, God had now shaken them off.

3. That the dust of the apostles' feet there left, might be as a witness against them, that the gospel had been preached to them. This action of shaking off the dust of their feet, was a dismal signification of a forsaken people.

Observe, 6. With what joy and gladness the poor Gentiles entertained the glad tidings of the gospel: When the Gentiles heard this, they were glad; and as many as were ordained to eternal life, believed. That is, when the Gentiles heard the good news, and understood their own interest in it, they rejoiced exceedingly; and as many as were by the Holy Spirit of God prepared and disposed to seek after eternal life, believed.

That is, "The apostles and disciples in this city were nothing discouraged with the Jews' blasphemies, oppositions, and persecutions, but were filled with spiritual joy that they had embraced the gospel, and went on courageously in the profession of it."

Learn thence, that God's grace, and the church's joy, may and doth increase under the greatest opposition and persecutions of men. Infinite wisdom and sovereign power knows how to overrule the contradiction of sinners, for glory to himself, and good to his church.