Matthew Poole and continuators on Acts 13

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.