Acts 14

which the apostles had wrought, see Act 14:3 ; and this would raise his expectation of receiving a cure. Verse 10 Said with a loud voice - After this clause the following is found in CD, and several others, either in the text or margin: σοι λεγω εν τῳ ονοματι του Κυριου Ιησου ΧριϚου, I say unto thee, In the name of the Lord Jesus Christ, "stand upright on thy feet." This reading is also in several versions; and though it may not stand on such evidence as to entitle it to a place in the text, yet it is not likely that St. Paul would not have used the sacred name on such an occasion; especially as this appears to have been the usual form. See Act 3:6 . He leaped and walked - Giving the fullest proof of his restoration: his leaping, however, might have been through joy of having received his cure. Verse 11 Saying, in the speech of Lycaonia - What this language was has puzzled the learned not a little. Calmet thinks it was a corrupt Greek dialect; as Greek was the general language of Asia Minor. Mr. Paul Ernest Jablonski, who has written a dissertation expressly on the subject, thinks it was the same language with that of the Cappadocians, which was mingled with Syriac. That it was no dialect of the Greek must be evident from the circumstance of its being here distinguished from it. We have sufficient proofs from ancient authors that most of these provinces used different languages; and it is correctly remarked, by Dr. Lightfoot, that the Carians, who dwelt much nearer Greece than the Lycaonians, are called by Homer, βαρβαροφωνοι, people of a barbarous or strange language; and Pausanias also called them Barbari. That the language of Pisidia was distinct from the Greek we have already seen, note on Act 13:15 . We have no light to determine this point; and every search after the language of Lycaonia must be, at this distance of time, fruitless. The gods are come down to us in the likeness of men - From this, and from all heathen antiquity, it is evident: 1. That the heathen did not consider the Divine nature, how low soever they rated it, to be like the human nature. 2. That they imagined that these celestial beings often assumed human forms to visit men, in order to punish the evil and reward the good. The Metamorphoses of Ovid are full of such visitations; and so are Homer, Virgil, and other poets. The angels visiting Abraham, Jacob, Lot, etc., might have been the foundation on which most of these heathen fictions were built. The following passage in Homer will cast some light upon the point: - Και τε Θεοι, ξεινοισιν εοικοτες αλλοδαποισι, Παντοιοι τελεθοντες, επιϚρωφωσι ποληας, Ανθρωπων ὑβριν τε και ευνομιην εφορωντες. Hom. Odyss. xvii. ver. 485. For in similitude of strangers oft, The gods, who can with ease all shapes assume, Repair to populous cities, where they mark The outrageous and the righteous deeds of men. Cowper. Ovid had a similar notion, where he represents Jupiter coming down to visit the earth, which seems to be copied from Genesis, Gen 18:20 , Gen 18:21 : And the Lord said, Because the cry of Sodom and Gomorrah is great, and because their sin is grievous, I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me: and if not, I will know. Contigerat nostras infamia temporis aures: Quam cupiens falsam, summo delabor Olympo. Et deus humana lustro sub imagine terras. Longa mora est, quantum noxae sit ubique repertum, Enamerare: minor fuit ipsa infamia vero. Metam. lib. i. ver. 211. The clamours of this vile, degenerate age, The cries of orphans, and the oppressor's rage, Had reached the stars: "I will descend," said I, In hope to prove this loud complaint a lie. Disguised in human shape, I traveled round The world, and more than what I heard, I found. Dryden. It was a settled belief among the Egyptians, that their gods, sometimes in the likeness of men, and sometimes in that of animals which they held sacred, descended to the earth, and traveled through different provinces, to punish, reward, and protect. The Hindoo Avatars, or incarnations of their gods, prove how generally this opinion had prevailed. Their Poorana are full of accounts of the descent of Brahma, Vishnoo, Shiva, Naradu, and other gods, in human shape. We need not wonder to find it in Lycaonia. Verse 12 They called Barnabas, Jupiter; and Paul, Mercurius - The heathens supposed that Jupiter and Mercury were the gods who most frequently assumed the human form; and Jupiter was accustomed to take Mercury with him on such expeditions. Jupiter was the supreme god of the heathens; and Mercury was by them considered the god of eloquence. And the ancient fable, from which I have quoted so largely above, represents Jupiter and Mercury coming to this very region, where they were entertained by Lycaon, from whom the Lycaonians derived their name. See the whole fable in the first book of Ovid's Metamorphoses. As the ancients usually represented Jupiter as rather an aged man, large, noble, and majestic; and Mercury young, light, and active, the conjecture of Chrysostom is very probable, that Barnabas was a large, noble, well-made man, and probably in years; and St. Paul, young, active, and eloquent; on which account, they termed the former Jupiter, and the latter Mercury. That Mercury was eloquent and powerful in his words is allowed by the heathens; and the very epithet that is applied here to Paul, ην ὁ ἡγουμενος του λογου, he was the chief or leader of the discourse, was applied to Mercury. So Jamblichus de Myster. Init. Θεος ὁ των λογων ἡγεμων ὁ Ἑρμης. And Macrobius, Sat. i. 8: Scimus Mercurium vocis et sermonis potentem. We know that Mercury is powerful both in his voice and eloquence. With the Lycaonians, the actions of these apostles proved them to be gods; and the different parts they took appeared to them to fix their character, so that one was judged to be Jupiter, and the other Mercury. Verse 13 Then the priest of Jupiter, which was before their city - There is a meaning here, which ordinary readers will not readily apprehend. Many cities were put under the protection of a particular deity; and the image of that deity placed at the entrance, to signify that he was the guardian and protector. To this St. Luke, every where as accurate as he is circumstantial, refers. Lystra, it appears, was under the guardianship of Jupiter Propulaius, Διος προπυλαιου, which St. Luke translates, του Διος οντος της πολεως, the Jupiter that was before the city, which is another term for Jupiter Custos, or Jupiter the guardian. All these deities, according to the attributes they sustained, had their peculiar priests, rites, and sacrifices; and each a peculiar service and priest for the office he bore; so that Jupiter Brontes, Jupiter the thunderer, had a different service from Jupiter Custos, Jove the guardian. Hence we can see with what accuracy St. Luke wrote: the person who was going to offer them sacrifices was the priest of Jupiter Custos, under whose guardianship the city of Lystra was, and whom the priest supposed had visited the city in a human form; and Barnabas, probably for the reasons already assigned, he imagined was the person; and as Mercury, the god of eloquence, was the general attendant of Jupiter, the people and the priest supposed that Paul, who had a powerful, commanding eloquence, was that god, also disguised. A beautiful figure of such an image of Jupiter as, I suppose, stood before the gate of Lystra, still remains; and a fine engraving of it may be seen in Gruter's Inscriptions, vol. i. p. xx. Jupiter is represented naked, sitting on a curule or consular chair; in his right hand he holds his thunder, and a long staff in his left; at his right, stands the eagle prepared for flight; and, above, the winged cap and caduceus of Mercury. On the base is the inscription, Iuppiter Custom Domus Aug. Jupiter, the guardian of the house of Augustus. As the preserver or guardian of towns, he was generally styled Jupiter Custos, Serenus and Servator. His name, Jupiter, i.e. jurans pater, the helping father, entitled him, in those days of darkness, to general regard. On this false god, who long engrossed the worship of even the most enlightened nations on the earth, much may be seen in Lactantius, Divinar. Institution. lib. i., in the Antiquite expliquee of Montfaucon; and various inscriptions, relative to his character as guardian, etc., may be seen in Gruter, as above. Oxen and garlands - That is, oxen adorned with flowers, their horns gilded, and neck bound about with fillets, as was the custom in sacrificial rites. They also crowned the gods themselves, the priests, and gates of the temples, with flowers. Of this method of adorning the victims, there are numerous examples in the Greek and Latin writers. A few may suffice. Thus Ovid: - Victima labe carens et praestantissima forma Sistitur ante aras; et vittis praesignis et auro. Ovid, Met. lib. xv. ver. 130. The fairest victim must the powers appease, So fatal 'tis sometimes too much to please: A purple filet his broad brow adorns With flowery garlands, crown, and gilded horns. Dryden. Huic Anius niveis circumdata tempora vittis Concutiens, et tristis ait; - Ibid. lib. xiii. ver. 643. The royal prophet shook his hoary head, With fillets bound; and, sighing, thus he said - Calcott. - fovet ignibus aras, Muneribus deos implet: feriuntque secures Colla torosa boum vinctorum cornua vittis. Ibid. lib. vii. ver. 427. Rich curling fumes of incense feast the skies, A hecatomb of voted victims dies, With gilded horns, and garlands on their head, In all the pomp of death to th' altar led. Tate. Virgil also refers to the same rites and circumstances: - Saepe in honore deum medio stans hostia ad aram Lanea dum nivea circumdatur infula vitta, Inter cunctantes cecidit moribunda ministros. Virg. Georg. lib. iii. ver. 486. The victim ox that was for altars pressed, Trimmed with white ribbons, and with garlands dressed, Sunk of himself, without the god's command, Preventing the slow sacrificer's hand. Dryden. Many similar examples may be seen in Wetstein and others. At the time of worship, the Hindoo priests place garlands of flowers on the head of the image. Whether the garlands were intended to decorate the oxen or the apostles, we cannot say; but in either case the conduct of the Lycaonians was conformable to that of the modern Hindoos. Verse 15 We also are men of like passions with you - This saying of the apostles has been most strangely perverted. A pious commentator, taking the word passion in its vulgar and most improper sense, (a bad temper, an evil propensity), and supposing that these holy men wished to confess that they also had many sinful infirmities, and wrong tempers, endeavors to illustrate this sense of the word, by appealing to the contention of Paul and Barnabas, etc., etc. But the expression means no more than, "we are truly human beings, with the same powers and appetites as your own; need food and raiment as you do; and are all mortal like yourselves." That ye should turn from these vanities - That is, from these idols and false gods. How often false gods and idolatry are termed vanity in the Scriptures, no careful reader of the Bible needs to be told. What a bold saying was this in the presence of a heathen mob, intent on performing an act of their superstitious worship, in which they no doubt thought the safety of the state was concerned. The ancient fable related by Ovid, Metam. lib. i. ver. 211-239, to which reference has already been made, will cast some light on the conduct of the Lystrians in this case. The following is its substance: - "Jupiter, having been informed of the great degeneracy of mankind, was determined himself to survey the earth. Coming to this province, (Lycaonia), disguised in human shape, he took up his residence at the palace of Lycaon, then king of that country: giving a sign of his godhead, the people worship him: Lycaon sneers, doubts his divinity, and is determined to put it to the trial. Some ambassadors from the Molossian state having just arrived, he slew one of them, boiled part of his flesh, and roasted the rest, and set it before Jupiter: the god, indignant at the insult, burnt the palace, and turned the impious king into a wolf." From this time, or, rather, from this fable, the whole province was called Lycaonia. The simple people now seeing such proofs of supernatural power, in the miracles wrought by Barnabas and Paul, thought that Jupiter had again visited them; and fearing lest they should meet with his indignation, should they neglect duly to honor him, they brought oxen and garlands, and would have offered them sacrifice, had they not been prevented by the apostles themselves. This circumstance will account for their whole conduct; and shows the reason why Jupiter was the tutelar god of the place. As, therefore, the people took them for gods, it was necessary for the apostles to show that they were but men; and this is the whole that is meant by the ὁμοιοπαθεις ανθρωποι, men of like passions, fellow mortals, in the text, which has been so pitifully mistaken by some, and abused by others. The living God - Widely different from those stocks and stones, which were objects of their worship. Which made heaven and earth - And as all things were made by his power, so all subsist by his providence; and to him alone, all worship, honor, and glory are due. Verse 16 Who in times past suffered all nations, etc. - The words παντα τα εθνη, which we here translate, all nations, should be rendered, all the Gentiles, merely to distinguish them from the Jewish people: who having a revelation, were not left to walk in their own ways; but the heathens, who had not a revelation, were suffered to form their creed, and mode of worship, according to their own caprice. Verse 17 He left not himself without witness - Though he gave the Gentiles no revelation of his will, yet he continued to govern them by his gracious providence; doing them good in general; giving then rain to fertilize their grounds, and fruitful seasons as the result; so that grass grew for the cattle and corn for the service of man. Filling our hearts with food - Giving as much food as could reasonably be wished, so that gladness, or general happiness, was the result. Such was the gracious provision made for man, at all times, that the economy and bounty of the Divine Being were equally evidenced by it. He never gives less than is necessary, nor more than is sufficient. His economy forbids men to waste, by going them in general no profusion. His bounty forbids them to want, by giving as much as is sufficient for all the natural wants of his creatures. By not giving too much, he prevents luxury and riot: by giving enough, he prevents discontent and misery. Thus he does mankind good, by causing his rain to descend upon the just and the unjust, and his sun to shine upon the evil, and the good. Thus he is said not to have left himself without witness: for his providential dealings are the witnesses of his being, his wisdom, and his bounty; and thus the invisible things of God, even his eternal power and Godhead, were clearly seen, being understood by the things which are made, Rom 1:20 . Therefore those who continued to worship stocks and stones were without excuse. These were great and striking truths; and into what detail the apostles now went, we cannot say; but it is likely that they spoke much more than is here related, as the next verse states that, with all these sayings, they found it difficult to prevent the people from offering them sacrifice. Verse 19 There came thither certain Jews from Antioch - Those were, no doubt, the same who had raised up persecution against Paul and Barnabas, at Iconium and Antioch, before: they followed the apostles with implacable malice; and what they could not do themselves they endeavored to do by others, whose minds they first perverted, and then irritated to deeds of fell purpose. And having stoned Paul - Alas! of what real worth is popular fame? How uncertain, and how unworthy to be counted! These poor heathens acted just like the people of Malta, Act 28:4-6 . When the viper fastened on the hand of Paul, they concluded he was a murderer: when they found it did him no damage, they changed their minds, and said he was a God! When the Lycaonians saw the miracles that Paul did, they said he was the god Mercury: when the persecuting Jews came, they persuaded them that he was an impostor; and then they endeavored to stone him to death. Supposing he had been dead - They did not leave stoning him till they had the fullest evidence that he was dead; and so, most probably, he was. Verse 20 The disciples stood round about him - No doubt in earnest prayer, entreating the Author of life that his soul might again return to its battered tenement. He rose up - Miraculously restored, not only to life, but to perfect soundness so that he was able to walk into the city, that his persecutors might see the mighty power of God in his restoration, and the faith of the young converts be confirmed in the truth and goodness of God. It is strange that neither the young converts at Lystra, nor Barnabas, were involved in this persecution! It seems to have had Paul alone for its object; and, when they thought they had despatched him, they did not think of injuring the rest. Verse 21 Preached the Gospel to that city - Derbe, a city in the same province. See on Act 14:6 (note). They returned again to Lystra, and to Iconium - Behold the courage of these Christian men! They counted not their lives dear to them, and returned to do their Masters work in the very places in which they had been so grievously persecuted, and where one of them had been apparently stoned to death! The man who knows he is God's ambassador, and that his life depends on his fidelity to his Master, knows he has nothing but his God to fear. Verse 22 Confirming the souls of the disciples - The word disciple signifies literally a scholar. The Church of Christ was a school, in which Christ himself was chief Master; and his apostles subordinate teachers. All the converts were disciples or scholars, who came to this school to be instructed in the knowledge of themselves and of their God: of their duty to Him, to the Church, to society, and to themselves. After having been initiated in the principles of the heavenly doctrine, they needed line upon line, and precept upon precept, in order that they might be confirmed and established in the truth. Though it was a great and important thing to have their heads, their understanding, properly informed, yet, if the heart was not disciplined, information in the understanding would be of little avail; therefore they confirmed the Souls of the disciples. As there must be some particular standard of truth, to which they might continually resort, that their faith might stand in the power of God, it was necessary that they should have such a system of doctrine as they knew came from God. These doctrines were those which contained all the essential principles of Christianity, and this was called The Faith; and, as they must have sound principles, in order that they might have righteous practices, so it was necessary that they should continue in that faith, that it might produce that obedience, without which even faith itself, however excellent, must be useless and dead. Again, as the spirit of the world would be ever opposed to the spirit of Christ, so they must make up their minds to expect persecution and tribulation in various forms, and therefore had need of confirmed souls and strong faith, that, when trials came, they might meet them with becoming fortitude, and stand unmoved in the cloudy and dark day. And as the mind must faint under trouble that sees no prospect of its termination, and no conviction of its use, it was necessary that they should keep in view the kingdom of God, of which they were subjects, and to which, through their adoption into the heavenly family, they had a Divine right. Hence, from the apostles teaching, they not only learned that they should meet with tribulation, much tribulation, but, for their encouragement, they were also informed that these were the very means which God would use to bring them into his own kingdom; so that, if they had tribulation in the way, they had a heaven of eternal glory as the end to which they were continually to direct their views. Verse 23 When they had ordained them elders - Elder seems to be here the name of an office. These were all young or new converts, and yet among them the apostles constitute elders. They appointed persons the most experienced, and the most advanced in the Divine life, to watch over and instruct the rest. But what is the meaning of the word χειροτονησαντες, which we translate ordained? The word ordain we use in an ecclesiastical sense, and signify by it the appointment of a person to an office in the Church, by the imposition of the hands of those who are rulers in that Church. But χειροτονια a signifies the holding up or stretching out the hand, as approving of the choice of any person to a particular work: whereas χειροθεσια signifies the imposition of hands. "Zonaras gives he proper meaning of the word in the text, in his Scholia upon the first canon of the apostles, Νυν μεν χειροτονια καλειται, κ. τ. λ. 'Nowadays, a course of prayers and invocation on the Holy Spirit, when one is initiated into the priesthood, and receives consecration, is called χειροτονια, cheirotonia, so termed because the bishop extends his hand over him whom he blesses, when he is chosen into holy orders. Anciently, the choice or suffrage was called cheirotonia; for, when it was lawful for the multitude in their cities to choose their priests or bishops, they met together, and some chose one man, some another; but, that it might appear whose suffrage won, they say the electors did use εκτεινειν τας χειρας, to stretch forth their hands, and by their hands so stretched forth, or up, they were numbered who chose the one, and who the other; and him who was elected by the most suffrages they placed in the high priesthood. And from hence was the name cheirotonia taken, which the fathers of the councils are found to have used, calling their suffrage cheirotonia.' St. Paul, 2Cor 8:19 , intimates that St. Luke was thus appointed to travel with him χειροτονηθεις ὑπο των εκκλησιων, who was chosen of the Churches. Ignatius, in his epistle to the Philadelphians, uses the same term, πρεπον εϚιν ὑμιν, ὡς εκκλησια Θεου, χειροτονησαι επισκοπον, ye ought, as a Church of God, to choose your bishop." Much more on this subject may be seen in Sir Norton Knatchbull, who contends that cheirotonia implies simply appointment or election, but not what he calls ordination by the imposition of hands. I believe the simple truth to be this, that in ancient times the people chose by the cheirotonia (lifting up of hands) their spiritual pastor; and the rulers of the Church, whether apostles or others, appointed that person to his office by the cheirothesia, or imposition of hands; and perhaps each of these was thought to be equally necessary: the Church agreeing in the election of the person; and the rulers of the Church appointing, by imposition of hands, the person thus elected. See the note on Act 6:6 . And had prayed with fasting - This was to implore God's special assistance; as they well knew that, without his influence, even their appointment could avail nothing. Commended them to the Lord - To his especial care and protection. Verse 24 Passed throughout Pisidia, they came to Pamphylia - See the note on Act 13:13 . Verse 25 They went down into Attalia - This was a sea-port town in Pamphylia. Thus we find the apostles traveled from Derbe to Lystra; from Lystra to Iconium; from Iconium to Antioch of Pisidia; from Antioch to Perga in Pamphylia; and from Perga to Attalia; and it appears that they traveled over three provinces of Asia Minor, Pamphylia, Lycaonia, and Pisidia. See Calmet, and see the map. Verse 26 And thence sailed to Antioch - This was Antioch in Syria; and to reach which, by sea, they were obliged to coast a part of the Mediterranean Sea, steering between Cyprus and Cilicia; though they might have gone the whole journey by land. Whence they had been recommended - for the work which they fulfilled - The reader will recollect that it was from this Antioch they had been sent to preach the Gospel to the heathen in Asia Minor: see Act 13:1 , Act 13:2 ; and that they fulfilled that work: see in the same chapter, Act 13:48 ; and the circumstantial account of their travels and preaching given in this chapter. Verse 27 Had gathered the Church together - The Church by which they had been sent on this very important and successful mission. They rehearsed all that God had done with them - Not what they had done themselves; but what God made them the instruments of working. And how he had opened the door of faith - How God by his providence and grace had made a way for preaching Christ crucified among the heathen; and how the heathen had received that Gospel which, through faith in Christ Jesus, was able to save their souls. Verse 28 And there they abode long time - How long the apostles tarried here we cannot tell; but we hear no more of them till the council of Jerusalem, mentioned in the following chapter, which is generally supposed to have been held in the year 51 of our Lord; and, if the transactions of this chapter took place in a.d. 46, as chronologers think, then there are five whole years of St. Paul's ministry, and that of other apostles, which St. Luke passes by in perfect silence. It is very likely that all this time Paul and Barnabas were employed in extending the work of God through the different provinces contiguous to Antioch; for St. Paul himself tells us that he preached the Gospel so far as Illyria, Rom 15:19 , on the side of the Adriatic Gulf: see its situation on the map. Many of the tribulations and perils through which the Apostle Paul passed are not mentioned by St, Luke, particularly those of which he himself speaks, 2Cor 11:23-27 . He had been five times scourged by the Jews; thrice beaten by the Romans; thrice shipwrecked; a whole night and day in the deep, probably saving his life upon a plank; besides frequent journeyings, and perils from his countrymen, from the heathen, from robbers, in the city, in the wilderness, in the sea, among false brethren, etc., etc. Of none of these have we any circumstantial account. Probably most of these happened in the five years which elapsed between the apostles' return to Antioch, and the council of Jerusalem. 1. In reading the Acts of the Apostles we may have often occasion to remark that in preaching the Gospel they carefully considered the different circumstances of the Jews and the Gentiles, and suited their address accordingly. When speaking to the former, of the necessity of crediting the Gospel, because without it they could not be saved, they took care to support all their assertions by passages drawn from the Law and the Prophets, as every Jew considered those books to be of Divine authority, and from their decision there was no appeal. But, in addressing the Gentiles, who had no revelation, they drew the proof of their doctrine from the visible creation; and demonstrated, by plain reasoning, the absurdity of their idolatrous worship, and called them off from those vanities to the worship of the living and true God, who made and governs all things, and who gave them such proofs of his being, wisdom, and goodness, in the provision made for their comfort and support, that they had only to reflect on the subject in order to be convinced of its truth. And while, in consequence, they saw the absurdity of their own system, they would at once discover the reasonableness of that religion which was now offered to them, in the name and on the authority of that God who had fed and preserved them all their life long, and girded them when they knew him not. The Gentiles felt the force of these reasonings, yielded to the truth, and became steady followers of Christ crucified; while the Jews, with all their light and advantages, hardened their hearts against it, though they had no other arguments than what contradiction and blasphemy could provide! Publicans and harlots enter into the kingdom of heaven before them. Do not many, even in the present day, copy their example, revile the truth, take up with the shadow instead of the substance, and rest just as much in the letter of Christianity, as ever the Jews did in the letter of the law? This is a deplorable fact which cannot be successfully controverted. 2. We have already had occasion to note five years of a chasm in the apostolic history. God himself does not choose to have all the labors and sufferings of his servants recorded. Their recompense is in heaven; and it is enough that God knows their work, who alone can reward it. And yet every faithful servant of God will feel that the reward is all of grace, and not of debt; for the amount of their good is just the sum of what God has condescended to do by them. How studious are men to record the smallest transactions of their lives, while much of the life and labors of Jesus Christ and his apostles are written in the sand, and no longer legible to man; or written before the throne, where they are seen only by God and his angels. In many cases, the silence of Scripture is not less instructive than its most pointed communications. 3. We cannot consider the effect produced on the minds of the people of Lystra, without being surprised that a single miracle, wrought instrumentally by men, should excite so much attention and reverence, and that we should be unmoved by the myriads wrought by the immediate hand of God. 4. How difficult it is to get men brought to worship God, though they have the highest reasons and most powerful motives for it; and yet how ready are they to offer an incense to man that is due only to God himself! We applaud the apostles for rejecting with horror the sacrifices offered to them: common sense must have taught them this lesson, even independently of their piety. Let us beware that we take not that praise to ourselves which belongs to our Maker. Gross flattery is generally rejected, because a man cannot receive it without being rendered ridiculous; but who rejects even inordinate praise, if it be delicately and artfully prepared! Introduction Certain teachers from Judea insist on the necessity of the converted Gentiles being circumcised, Act 15:1 . Paul and Barnabas are sent to Jerusalem to consult the apostles on this subject, Act 15:2 . They come to Jerusalem, and inform the apostles of the conversion of the Gentiles; and of the trouble which certain Pharisees had occasioned concerning circumcision, Act 15:3-5 . The apostles having assembled to consider the question, Peter delivers his opinion, Act 15:6-11 . Barnabas and Paul relate their success among the Gentiles, Act 15:12 . James delivers his judgment, Act 15:13-21 . The apostles and elders agree to what he proposes, and send Judas and Silas with Paul and Barnabas to the converted Gentiles, Act 15:22 ; and send an epistle containing their decree to the Churches of Antioch, Syria, and Cilicia, Act 15:23-29 . Paul and his company return, and read the epistle to the brethren at Antioch, which produces great joy; and Judas and Silas preach to them, Act 15:30-32 . Judas returns to Jerusalem, but Silas continues with Paul and Barnabas, teaching and preaching, Act 15:33-35 . Paul proposes to Barnabas to visit the Churches where they had preached; and, on the latter determining to take John Mark with them, Paul refuses, Act 15:36-38 . They disagree; and Barnabas, taking John Mark, sails to Cyprus, Act 15:39 . And Paul, taking Silas, goes through Syria and Cilicia, confirming the Churches, Act 15:40 , Act 15:41 . Verse 1 Except ye be circumcised, etc. - The persons who taught this doctrine appear to have been converts to Christianity; but, supposing that the Christian religion was intended to perfect the Mosaic, and not to supersede it, they insisted on the necessity of circumcision, because, by that, a man was made debtor to the whole law, to observe all its rites and ceremonies. This question produced great disturbance in the apostolic Church; and, notwithstanding the decree mentioned in this chapter, the apostles were frequently obliged to interpose their authority in order to settle it; and we find a whole Church, that at Galatia, drawn aside from the simplicity of the Christian faith by the subtilty of Judaizing teachers among themselves, who insisted on the necessity of the converted Gentiles being circumcised. Ye cannot be saved - Ye can neither enjoy God's blessing in time, nor his glory in eternity. Such an assertion as this, from any reputable authority, must necessarily shake the confidence of young converts. Verse 2 No small dissension and disputation - Paul and Barnabas were fully satisfied that God did not design to bring the converted Gentiles under the yoke of circumcision: they knew that Jesus Christ was the end of the law for righteousness (justification) to every one that believed, and therefore they opposed the Judaizing teachers. This was one of the first controversies in the Christian Church; but, though the difference of sentiment was considerable, it led to no breach of Christian charity nor fellowship among themselves. They determined that Paul, etc. - This verse is read very differently in the Codex Bezae: Γενομενης δε εκτασεως και ζητησεως ουκ ολιγης τῳ Παυλῳ και τῳ Βαρναβᾳ συν αυτοις. ελεγεν γαρ ὁ Παυλος μενειν οὑτως, καθως επιϚευσαν, διΐσχυριζομενος. οἱ δε εληλυθοτες απο Ἱερουσαλημ, παρηγγειλαν αυτοις, τῳ Παυλῳ και τῳ Βαρναβᾳ και τισιν αλλοις, αναβαινειν προς τους ΑποϚολους και Πρεσβυτερους εις Ἱερουσαλημ, ὁπως κριθωσιν επ' αυτοις (αυτων) περι του ζητηματος τουτου. But when Paul and Barnabas had no small dissension and disputation with them, Paul said, with strong assurance, that they should remain so as they had believed. But those who came from Jerusalem charged Paul and Barnabas and certain others to go up to the apostles and elders to Jerusalem, that a determination might be made by them concerning this question. And certain other of them - If this be the journey to which St. Paul alludes, Gal 2:1-5 , then he had Titus with him; and how many elders went from the Church of Antioch we cannot tell. This journey was 14 years after Paul's conversion, and was undertaken by express revelation, as he informs us, Gal 2:2 , which revelation appears to have been given to certain persons in the Church of Antioch, as we learn from this verse, and not to Paul and Barnabas themselves. Verse 3 Being brought on their way by the Church - That is; the members of the Church provided them with all necessaries for their journey; for it does not appear that they had any property of their own. Declaring the conversion of the Gentiles - Much stress is laid on this: it was a miracle of God's mercy that the Gentiles should be received into the Church of God; and they had now the fullest proof that the thing was likely to become general, by the conversion of Cornelius, the conversion of the people of Antioch, of Cyprus, Pisidia, Pamphylia, Lycaonia, etc., etc. Verse 4 They were received of the Church - The whole body of Christian believers. The apostles - Either the whole or part of the twelve; though we read of none but John, Peter, and James. See Gal 2:9 . And elders - Those who were officers in the Church, under the apostles. They declared - To this council they gave a succinct account of the great work which God had wrought by them among the Gentiles. This was St. Paul's third journey to Jerusalem after his conversion. See an account of his first journey, Act 9:26 , and of his second in Act 11:30 . Verse 5 But there rose up certain of the sect of the Pharisees - This verse appears to be part of the declaration made by Paul and Barnabas to this council: for, having stated how God blessed their ministry among the Gentiles, they proceed to declare how all the good work was likely to be destroyed by

nd part held with the Jews, and part with the apostles. 5 And when there was an assault made both of the Gentiles, and also of the Jews with their rulers, to use them despitefully, and to stone them, 6 They were ware of it, and fled unto Lystra and Derbe, cities of Lycaonia, and unto the region that lieth round about: 7 And there they preached the gospel. In these verses we have, I. The preaching of the gospel in Iconium, whither the apostles were forced to retire from Antioch. As the blood of the martyrs has been the seed of the church, so the banishment of the confessors has helped to scatter that seed. Observe, 1. How they made the first offer of the gospel to the Jews in their synagogues; thither they went, not only as to a place of meeting, but as to a place of meeting with them, to whom, wherever they came, they were to apply themselves in the first place. Though the Jews at Antioch had used them barbarously, yet they did not therefore decline preaching the gospel to the Jews at Iconium, who perhaps might be better disposed. Let not those of any denomination be condemned in the gross, nor some suffer for others' faults; but let us do good to those who have done evil to us. Though the blood-thirsty hate the upright, yet the just seek their soul ( Prov. xxix. 10 ), seek the salvation of it. 2. How the apostles concurred herein. Notice is taken of this, that they went both together into the synagogue, to testify their unanimity and mutual affection, that people might say, See how they love one another, and might think the better of Christianity, and that they might strengthen one another's hands and confirm one another's testimony, and out of the mouth of two witnesses every word might be established. They did not go one one day and another another, nor one go at the beginning and the other some time after; but they went in both together. II. The success of their preaching there: They so spoke that a great multitude, some hundreds perhaps, if not thousands, both of the Jews and also of the Greeks, that is the Gentiles, believed. Observe here, 1. That the gospel was now preached to Jews and Gentiles together, and those of each denomination that believed came together into the church. In the close of the foregoing chapter it was preached first to the Jews, and some of them believed, and then to the Gentiles, and some of them believed; but here they are put together, being put upon the same level. The Jews have not so lost their preference as to be thrown behind, only the Gentiles are brought to stand upon even terms with them; both are reconciled to God in one body ( Ephes. ii. 16 ), and both together admitted into the church without distinction. 2. There seems to have been something remarkable in the manner of the apostles' preaching here, which contributed to their success: They so spoke that a great multitude believed —so plainly, so convincingly, with such an evidence and demonstration of the Spirit, and with such power; they so spoke, so warmly, so affectionately, and with such a manifest concern for the souls of men, that one might perceive they were not only convinced, but filled, with the things they spoke of, and that what they spoke came from the heart and therefore was likely to reach to the heart; they so spoke, so earnestly and so seriously, so boldly and courageously, that those who heard them could not but say that God was with them of a truth. Yet the success was not to be attributed to the manner of their preaching, but to the Spirit of God, who made use of that means. III. The opposition that their preaching met with there, and the trouble that was created them; lest they should be puffed up with the multitude of their converts, there was given them this thorn in the flesh. 1. Unbelieving Jews were the first spring of their trouble here, as elsewhere ( v. 2 ): they stirred up the Gentiles. The influence which the gospel had upon many of the Gentiles, and their embracing it, as it provoked some of the Jews to a holy jealousy and stirred them up to receive the gospel too ( Rom. xi. 14 ), so it provoked others of them to a wicked jealousy, and exasperated them against the gospel. Thus as good instructions, so good examples, which to some are a savour of life unto life, to others are a savour of death unto death. See 2 Cor. ii. 15, 16 . 2. Disaffected Gentiles, irritated by the unbelieving Jews, were likely to be the instruments of their trouble. The Jews, by false suggestions, which they were continually buzzing in the ears of the Gentiles, made their minds evil affected against the brethren, whom of themselves they were inclined to think favourably of. They not only took occasion in all companies, as it came in their way, but made it their business to go purposely to such as they had any acquaintance with, and said all that their wit or malice could invent to beget in them not only a mean but an ill opinion of Christianity, telling them how destructive it would certainly be to their pagan theology and worship; and, for their parts, they would rather be Gentiles than Christians. Thus they soured and embittered their spirits against both the converters and the converted. The old serpent did, by their poisonous tongues, infuse his venom against the seed of the woman into the minds of these Gentiles, and this was a root of bitterness in them, bearing gall and wormwood. It is no wonder if those who are ill affected towards good people wish ill to them, speak ill of them, and contrive ill against them; it is all owing to ill will. Ekakosan, they molested and vexed the minds of the Gentiles (so some of the critics take it); they were continually teasing them with their impertinent solicitations. The tools of persecutors have a dog's life, set on continually. IV. Their continuance in their work there, notwithstanding this opposition, and God's owning them in it, v. 3 . We have here, 1. The apostles working for Christ, faithfully and diligently, according to the trust committed to them. Because the minds of the Gentiles were evil affected against them, one would think that therefore they should have withdrawn, and hastened out of the way, or, if they had preached, should have preached cautiously, for fear of giving further provocation to those who were already enough enraged. No; on the contrary, therefore they abode there a long time, speaking boldly in the Lord. The more they perceived the spite and rancour of the town against the new converts, the more they were animated to go on in their work, and the more needful they saw it to continue among them, to confirm them in the faith, and to comfort them. They spoke boldly, and were not afraid of giving offence to the unbelieving Jews. What God said to the prophet, with reference to the unbelieving Jews in his day, was now made good to the apostles: I have made thy face strong against their faces, Ezek. iii. 7-9 . But observe what it was that animated them: They spoke boldly in the Lord, in his strength, and trusting in him to bear them out; not depending upon any thing in themselves. They were strong in the Lord, and in the power of his might. 2. Christ working with the apostles, according to his promise, Lo, I am with you always. When they went on in his name and strength, he failed not to give testimony to the word of his grace. Note, (1.) The gospel is a word of grace, the assurance of God's good will to us and the means of his good work in us. It is the word of Christ's grace, for it is in him alone that we find favour with God. (2.) Christ himself has attested this word of grace, who is the Amen, the faithful witness; he has assured us that it is the word of God, and that we may venture our souls upon it. As it was said in general concerning the first preachers of the gospel that they had the Lord working with them, and confirming the word by signs following ( Mark xvi. 20 ), so it is said particularly concerning the apostles here that the Lord confirmed their testimony, in granting signs and wonders to be done by their hands —in the miracles they wrought in the kingdom of nature—as well as the wonders done by their word, in the greater miracles wrought on men's minds by the power of divine grace. The Lord was with them, while they were with him, and abundance of good was done. V. The division which this occasioned in the city ( v. 4 ): The multitude of the city was divided into two parties, and both active and vigorous. Among the rulers and persons of rank, and among the common people, there were some that held with the unbelieving Jews, and others that held with the apostles. Barnabas is here reckoned an apostle, though not one of the twelve, nor called in the extra-ordinary manner that Paul was, because set apart by special designation of the Holy Ghost to the service of the Gentiles. It seems, this business of the preaching of the gospel was so universally taken notice of with concern that every person, even of the multitude of the city, was either for it or against it; none stood neuter. "Either for us or for our adversaries, for God or Baal, for Christ or Beelzebub." 1. We may here see the meaning of Christ's prediction that he came not to send peace upon earth, but rather division, Luke xii. 51-53 . If all would have given in unanimously into his measures, there would have been universal concord; and, could men have agreed in this, there would have been no dangerous discord nor disagreement in other things; but, disagreeing here, the breach was wide as the sea. Yet the apostles must not be blamed for coming to Iconium, although before they came the city was united, and now it was divided; for it is better that part of the city go to heaven than all to hell. 2. We may here take the measures of our expectations; let us not think it strange if the preaching of the gospel occasion division, nor be offended at it; it is better to be reproached and persecuted as dividers for swimming against the stream than yield ourselves to be carried down the stream that leads to destruction. Let us hold with the apostles, and not fear those that hold with the Jews. VI. The attempt made upon the apostles by their enemies. Their evil affection against them broke out at length into violent outrages, v. 5 . Observe, 1. Who the plotters were: Both the Gentiles and the Jews, with their rulers. The Gentiles and Jews were at enmity with one another, and yet united against Christians, like Herod and Pilate, Sadducees and Pharisees, against Christ; and like Gebal and Ammon and Amalek, of old, against Israel. If the church's enemies can thus unite for its destruction, shall not its friends, laying aside all personal feuds, unite for its preservation? 2. What the plot was. Having now got the rulers on their side, they doubted not but to carry their point, and their design was to use the apostles despitefully, to expose them to disgrace, and then to stone them, to put them to death; and thus they hoped to sink their cause. They aimed to take away both their reputation and their life, and this was all they had to lose which men could take from them, for they had neither lands nor goods. VII. The deliverance of the apostles out of the hands of those wicked and unreasonable men, v. 6, 7 . They got away, upon notice given them of the design against them, or the beginning of the attempt upon them, of which they were soon aware, and they made an honourable retreat (for it was not an inglorious flight) to Lystra and Derbe; and there, 1. They found safety. Their persecutors in Iconium were for the present satisfied that they were thrust out of their borders, and pursued them no further. God has shelters for his people in a storm; nay, he is, and will be, himself their hiding place. 2. They found work, and this was what they went for. When the door of opportunity was shut against them at Iconium, it was opened at Lystra and Derbe. To these cities they went, and there, and in the region that lieth round about, they preached the gospel. In times of persecution ministers may see cause to quit the spot, when yet they do not quit the work. The Lame Man Healed at Lystra; Paul and Barnabas at Lystra. 8 And there sat a certain man at Lystra, impotent in his feet, being a cripple from his mother's womb, who never had walked: 9 The same heard Paul speak: who stedfastly beholding him, and perceiving that he had faith to be healed, 10 Said with a loud voice, Stand upright on thy feet. And he leaped and walked. 11 And when the people saw what Paul had done, they lifted up their voices, saying in the speech of Lycaonia, The gods are come down to us in the likeness of men.

CHAPTER XIV Verse 1. In Iconium. Acts 13:51. In this place it appears that Timothy became acquainted with Paul and his manner of life, 2Ti 3:10,11. So spake. Spake with such power--their preaching was attended so much with the influence of the Spirit, And also of the Greeks. Probably proselytes from the Greeks, who were in the habit of attending the synagogue.

They so spake - Persecution having increased their strength.

But the unbelieving Jews, etc. Acts 13:50. And made their minds evil affected. Irritated, or exasperated them.  Against the brethren. One of the common appellations by which Christians were known. (+) "affected" "ill-affected"

Long time therefore. In this city they were not daunted by persecution. It seems probable that there were here no forcible or public measures to expel them, as there had been at Antioch, Acts 13:50, and they therefore regarded it as their duty to remain. God granted them here also great success, which was the main reason for their continuing a long time. Persecution and opposition may be attended often with signal success to the gospel. Speaking boldly in the Lord. In the cause of the Lord Jesus; or in his name and authority. Perhaps also the expression includes the idea of their trusting in the Lord. Which gave testimony. Bore witness to the truth of their message by working miracles, etc. Comp. Mk 16:20. This was evidently the Lord Jesus to whom reference is here made; and it shows that he was still, though bodily absent from them, clothed with power, and still displayed that power in the advancement of his cause. The conversion of sinners accomplished by him is always a testimony as decided as it is cheering to the labours and messages of his servants. Unto the word of his grace. His gracious word, or message. And granted signs, etc. Miracles. Acts 2:22. (+) "boldly in the Lord" "concerning" (*) "which" "who" (d) "gave testimony" Mk 16:20, Heb 2:4

Was divided. Into parties. Greek, There was a schism. εσχισθη. And part held with the Jews. Held to the doctrines of the Jews, in opposition to the apostles. A revival of religion may produce excitement by the bad passions of opposers. The enemies of the truth may form parties, and organize opposition. It is no uncommon thing even now for such parties to be formed; but the fault is not in Christianity. It lies with those who form a party against religion, and who confederate themselves, as was done here, to oppose it. (e) "part held with the Jews" Acts 28:24 Verse 5

. An assault made. Greek, A rush --ορμη. It denotes an impetuous excitement and aggression; a rush to put them to death. It rather describes a popular tumult than a calm and deliberate purpose. There was a violent, tumultuous excitement. Both of the Gentiles, etc. Of that part of them which was opposed to the apostles. To use them despitefully. Mt 5:44. To reproach them; to bring contempt upon them; to injure them. To stone them. To put them to death by stoning; probably as blasphemers, Acts 7:57-59.Verse 6.

They were ware of it. They were in some way informed of the excitement and of their danger. And fled unto Lystra. This was a city of Lycaonia, and was a few miles south of Iconlure. It is now called Latik. And Derbe. Derbe was a short distance east of Lystra. Cities of Lycaonia. Lycaonia was one of the provinces of Asia Minor. It had Galatia north, Pisidia south, Cappadocia east, and Phrygia west. It was formerly within the limits of Phrygia, but was erected into a separate province by Augustus. And unto the region, etc. The adjacent country. Though persecuted, they still preached; and though driven from one city, they fled into another. This was the direction of the Saviour, Mt 10:23. (|) "ware of it" "aware" (f) "fled unto Lystra" Mt 10:23 Verse 8.

And there sat. There dwelt, Mt 9:1-6, Acts 18:11. ( Margin.) The word sat, however, indicates his usual posture; his helpless condition. Such persons commonly sat at the wayside, or in some public place, to ask for alms, Mk 10:46. Impotent in his feet --αδυνατος. Without any power. Entirely deprived of the use of his feet. Being a cripple. Lame. Who never had walked. The miracle, therefore, would be more remarkable, as the man would be well known, and there could be no plea that there was an imposition. As they were persecuted from place to place, and opposed in every manner, it was desirable that a signal miracle should be performed to carry forward and establish the work of the gospel. (*) "impotent" "infirm" (g) "cripple" Acts 3:2 Verse 9. Who ste

12 And they called Barnabas, Jupiter; and Paul, Mercurius, because he was the chief speaker. 13 Then the priest of Jupiter, which was before their city, brought oxen and garlands unto the gates, and would have done sacrifice with the people. 14 Which when the apostles, Barnabas and Paul, heard of, they rent their clothes, and ran in among the people, crying out, 15 And saying, Sirs, why do ye these things? We also are men of like passions with you, and preach unto you that ye should turn from these vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein: 16 Who in times past suffered all nations to walk in their own ways. 17 Nevertheless he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness. 18 And with these sayings scarce restrained they the people, that they had not done sacrifice unto them. In these verses we have, I. A miraculous cure wrought by Paul at Lystra upon a cripple that had been lame from his birth, such a one as was miraculously cured by Peter and John, ch. iii. 2 . That introduced the gospel among the Jews, this among the Gentiles; both that and this were designed to represent the impotency of all the children of men in spiritual things: they are lame from their birth, till the grace of God puts strength into them; for it was when we were yet without strength that Christ died for the ungodly, Rom. v. 6 . Observe here, 1. The deplorable case of the poor cripple ( v. 8 ): He was impotent in his feet, disabled (so the word is) to such a degree that it was impossible he should set his foot to the ground, to lay any stress upon it. It was well known that he had been so from his mother's womb, and that he never had walked, nor could stand up. We should take occasion hence to thank God for the use of our limbs; and those who are deprived of it may observe that their case is not singular. 2. The expectation that was raised in him of a cure ( v. 9 ): He heard Paul preach, and, it is likely, was much affected with what he heard, believed that the messengers, having their commission thence, had a divine power going along with them, and were therefore able to cure him of his lameness. This Paul was aware of, by the spirit of discerning that he had, and perhaps the aspect of his countenance did in part witness for him: Paul perceived that he had faith to be healed; desired it, hoped for it, had such a thing in his thoughts, which it does not appear that the lame man Peter healed had, for he expected no more than an alms. There was not found such great faith in Israel as was among the Gentiles, Matt. viii. 10 . 3. The cure wrought: Paul, perceiving that he had faith to be healed, brought the word and healed him, Ps. cvii. 20 . Note, God will not disappoint the desires that are of his own kindling, nor the hopes of his own raising. Paul spoke to him with a loud voice, either because he was at some distance, or to show that the true miracles, wrought by the power of Christ, were far unlike the lying wonders wrought by deceivers, that peeped, and muttered, and whispered, Isa. viii. 19 . God saith, I have not spoken in secret, in a dark place of the earth, Isa. xlv. 19 . Paul spoke to him with a loud voice, that the people about might take notice, and have their expectations raised of the effect. It does not appear that this cripple was a beggar; it is said ( v. 8 ) that he sat, not that he sat begging. But we may imagine how melancholy it was to him to see other people walking about him, and himself disabled; and therefore how welcome Paul's word was to him, " Stand upright on thy feet; help thyself, and God shall help thee; try whether thou hast strength, and thou shalt find that thou hast." Some copies read it, I say unto thee, in the name of the Lord Jesus Christ, Stand upright on thy feet. It is certain that this is implied, and very probably was expressed, by Paul, and power went along with this word; for presently he leaped and walked, leaped up from the place where he sat, and not only stood upright, but to show that he was perfectly cured, and that immediately, he walked to and fro before them all. Herein the scripture was fulfilled, that when the wilderness of the Gentile world is made to blossom as the rose then shall the lame man leap as a hart, Isa. xxxv. 1 , 6 . Those that by the grace of God are cured of their spiritual lameness must show it by leaping with a holy exultation and walking in a holy conversation. II. The impression which this cure made upon the people: they were amazed at it, had never seen nor heard the like, and fell into an ecstacy of wonder. Paul and Barnabas were strangers, exiles, refugees, in their country; every thing concurred to make them mean and despicable: yet the working of this one miracle was enough to make them in the eyes of this people truly great and honourable, though the multitude of Christ's miracles could not screen him from the utmost contempt among the Jews. We find here, 1. The people take them for gods ( v. 11 ): They lifted up their voices with an air of triumph, saying in their own language (for it was the common people that said it), in the speech of Lycaonia, which was a dialect of the Greek, The gods are come down to us in the likeness of men. They imagined that Paul and Barnabas had dropped down to them out of the clouds, and that they were some divine powers, no less than gods, though in the likeness of men. This notion of the thing agreed well enough with the pagan theology, and the fabulous account they had of the visits which their gods made to this lower world; and proud enough they were to think that they should have a visit made to them. They carried this notion so far here that they pretended to tell which of their gods they were, according to the ideas their poets had given them of the gods ( v. 12 ): They called Barnabas Jupiter; for, if they will have him to be a god, it is as easy to make him the prince of their gods as not. It is probable that he was the senior, and the more portly comely man, that had something of majesty in his countenance. And Paul they called Mercury, who was the messenger of the gods, that was sent on their errands; for Paul, though he had not the appearance that Barnabas had, was the chief speaker, and had a greater command of language, and perhaps appeared to have something mercurial in his temper and genius. Jupiter used to take Mercury along with him, they said, and, if he make a visit to their city, they will suppose he does so now. 2. The priest thereupon prepares to do sacrifice to them, v. 13 . The temple of Jupiter was, it seems, before the gate of their city, as its protector and guardian; and the priest of that idol and temple, hearing the people cry out thus, took the hint presently, and thought it was time for him to bestir himself to do his duty: many a costly sacrifice he had offered to the image of Jupiter, but if Jupiter be among them himself—in propria persona, it concerns him to do him the utmost honours imaginable; and the people are ready to join with him in it. See how easily vain minds are carried away with a popular outcry. If the crowd give a shout, Here is Jupiter, the priest of Jupiter takes the first hint, and offers his service immediately. When Christ, the Son of God, came down, and appeared in the likeness of men, and did many, very many miracles, yet they were so far from doing sacrifice to him that they made him a sacrifice to their pride and malice: He was in the world, and the world knew him not; he came to his own, and his own received him not; but Paul and Barnabas, upon the working of one miracle, are immediately deified. The same power of the god of this world which prejudices the carnal mind against truth makes errors and mistakes to find easy admission; and both ways his turn is served. They brought oxen, to be sacrificed to them, and garlands, with which to crown the sacrifices. These garlands were made up of flowers and ribbons; and they gilded the horns of the oxen they sacrificed. Victimæ ad supplicium saginantur, hostiæ ad pœnam corenantur. So beasts for sacrifice do feed, First to be crown'd, and then to bleed. So Octavius in Minutius Felix. III. Paul and Barnabas protest against this undue respect paid them, and with much ado prevent it. Many of the heathen emperors called themselves gods, and took a pride in having divine honours paid them: but Christ's ministers, though real benefactors to mankind, while these tyrants only pretended to be so, refused those honours when they were so tendered. Whose successor therefore he is who sits in the temple of God, and shows that he is god ( 2 Thess. ii. 4 ), and who is adored as our lord god, the pope, it is easy to say. Observe, 1. The holy indignation which Paul and Barnabas conceived at this: When they heard this, they rent their clothes. We do not find that they rent their clothes when the people vilified them, and spoke of stoning them; they could bear this without disturbance: but when they deified them, and spoke of worshipping them, they could not bear it, but rent their clothes, as being more concerned for God's honour than their own. 2. The pains they took to prevent it. They did not connive at it, nor say, "If people will be deceived, let them be deceived," much less suggest to themselves and one another that it might contribute both to the safety of their persons and the success of their ministry if they suffered the people to continue in this mistake, and so they might make a good hand of an ill thing. No, God's truth needs not the service of man's lie. Christ had put honour enough upon them in making them apostles, they needed not assume either the honour of princes or the honour of gods; they appeared with much more magnificent titles when they were called the ambassadors of Christ, and the stewards of the mysteries of God, than when they were called Jupiter and Mercury. Let us see how they prevented it. (1.) They ran in among the people, as soon as they heard of it, and would not so much as stay awhile to see what the people would do. Their running in, like servants, among the people, showed that they were far from looking upon themselves as gods, or taking state upon them; they did not stand still, expecting honours to be done them, but plainly declined them by thrusting themselves into the crowd. They ran in, as men in earnest, with as much concern as Aaron ran in between the living and the dead, when the plague was begun. (2.) They reasoned with them, crying out, that all might hear, " Sirs, why do you these things? " Why do you go about to make gods of us? It is the most absurd thing you can do; for, [1.] "Our nature will not admit it: We also are men of like passions with you " homoiopatheis : it is the same word that is used concerning Elias, Jam. v. 18 , where we render it, subject to like passions as we are. "We are men, and therefore you wrong yourselves if you expect that from us which is to be had in God only; and you wrong God if you give that honour to us, or to any other man, which is to be given to God only. We not only have such bodies as you see, but are of like passions with you, have hearts fashioned like as other men ( Ps. xxxiii. 15 ); for, as in water face answers to face, so doth the heart of man to man, Prov. xxvii. 19 . We are naturally subject to the same infirmities of the human nature, and liable to the same calamities of the human life; not only men, but sinful men and suffering men, and therefore will not be deified." [2.] "Our doctrine is directly against it. Must we be added to the number of your gods whose business it is to abolish the gods you have? We preach unto you that you should turn from these vanities unto the living God. If we should suffer this, we should confirm you in that which it is our business to convert you from:" and so they take this occasion to show them how just and necessary it was that they should turn to God from idols, 1 Thess. i. 9 . When they preached to the Jews, who hated idolatry, they had nothing to do but to preach the grace of God in Christ, and needed not, as the prophets in dealing with their fathers, to preach against idolatry: but, when they had to do with the Gentiles, they must rectify their mistakes in natural religion, and bring them off from the gross corruptions of that. See here what they preached to the Gentiles. First, That the gods which they and their fathers worshipped, and all the ceremonies of their worship of them were vanities, idle things, unreasonable, unprofitable, which no rational account could be given of, nor any real advantage gained from. Idols are often called vanities in the Old Testament, Deut. xxxii. 21 ; 1 Kings x. 13 ; Jer. xiv. 22 . An idol is nothing in the world ( 1 Cor. viii. 4 ): it is not at all what it is pretended to be, it is a cheat, it is a counterfeit; it deceives those that trust to it and expect relief from it. Therefore turn from these vanities, turn from them with abhorrence and detestation, as Ephraim did ( Hos. xiv. 8 ): " What have I to do any more with idols? I will never again be thus imposed upon." Secondly, That the God to whom they would have them turn is the living God. They had hitherto worshipped dead images, that were utterly unable to help them ( Isa. lxiv. 9 ), or (as they now attempted) dying men, that would soon be disabled to help them; but now they are persuaded to worship a living God, who has life in himself, and life for us, and lives for evermore. Thirdly, That this God is the creator of the world, the fountain of all being and power: "He made heaven and earth, and the sea, and all things therein, even those things which you worship as gods, so that he is the God of your gods. You worship gods which you made, the creatures of your own fancy, and the work of your own hands. We call you to worship the true God, and cheat not yourselves with pretenders; worship the Sovereign Lord of all, and disparage not yourselves in bowing down to his creatures and subjects." Fourthly, That the world owed it to his patience that he had not destroyed them long ere this for their idolatry ( v. 16 ): In times past, for many ages, unto this day, he suffered all nations to walk in their own ways. These idolaters, that were called from the service of other gods, might think, "Have we not served these gods hitherto, and our fathers before us, time out of mind; and why may we not as well go on to serve them still?"—No, your serving them was a trial of God's patience, and it was a miracle of mercy that you were not cut off for it. But, though he did not destroy you for it while you were in ignorance, and knew no better ( ch. xvii. 30 ) yet now that he has sent his gospel into the world, and by it has made a clear discovery of himself and his will to all nations, and not to the Jews only, if you still continue in your idolatry he will not bear with you as he has done. All the nations that had not the benefit of divine revelation, that is, all but the Jews, he suffered to walk in their own ways, for they had nothing to check them, or control them, but their own consciences, their own thoughts ( Rom. ii. 15 ), no scriptures, no prophets; and then they were the more excusable if they mistook their way: but now that God has sent a revelation into the world which is to be published to all nations the case is altered. We may understand it as a judgment upon all nations that God suffered them to walk in their own ways, gave them up to their own hearts' lusts; but now the time is come when the veil of the covering spread over all nations should be taken off ( Isa. xxv. 7 ), and now you will no longer be excused in these vanities, but must turn from them. Note, 1. God's patience with us hitherto should lead us to repentance, and not encourage us to presume upon the continuance of it, while we continue to provoke him. 2. Our having done ill while we were in ignorance will not bear us out in doing ill when we are better taught. Fifthly, That even when they were not under the direction and correction of the word of God, yet they might have known, and should have known, to do better by the works of God, v. 17 . Though the Gentiles had not the statutes and judgments that the Jews had to witness for God against all pretenders, no tables of testimony or tabernacle of testimony, yet he left not himself without witness; besides the witness for God within them (the dictates of natural conscience), they had witnesses for God round about them—the bounty of common providence. Their having no scriptures did in part excuse them, and therefore God did not destroy them for their idolatry, as he did the Jewish nation. This however did not wholly excuse them, but that notwithstanding this they were highly criminal and deeply guilty before God; for there were other witnesses for God, sufficient to inform them that he and he only is to be worshipped, and that to him they owed all their services from whom they received all their comforts, and therefore that they were guilty of the highest injustice and ingratitude imaginable, in alienating them from him. God, having not left himself without witness, has not left us without a guide, and so has left us without excuse; for whatever is a witness for God is a witness against us, if we give that glory to any other which is due to him only. 1. The bounties of common providence witness to us that there is a God, for they are all dispensed wisely and with design. The rain and fruitful seasons could not come by chance, nor are there any of the vanities of the heathen that can give rain, neither can the heavens of themselves give showers, Jer. xiv. 22 . All the powers of nature witness to us a sovereign power in the God of nature, from whom they are derived, and on whom they depend. It is not the heaven that gives us rain, but God that gives us rain from heaven, he is the Father of the rain, Job xxxviii. 28 . 2. The benefits we have by these bounties witness to us that we ought to make our acknowledgments not to the creatures who are made serviceable to us, but to the Creator who makes them so. He left not himself without witness, in that he did good. God seems to reckon the instances of his goodness to be more pregnant, cogent proofs of his title to our homage and adoration than the evidences of his greatness; for his goodness is his glory. The earth is full of his goodness; his tender mercies are over all his works; and therefore they praise him, Ps. cxlv. 9, 10 . God does us good, in preserving to us his air to breathe in, his ground to go upon, the light of his sun to see by; but, because the most sensible instance of the goodness of Providence to each of us in particular is that of the daily provision made by it of meat and drink for us, the apostle chooses to insist upon that, and shows how God does us good, (1.) In preparing it for us, and that by a long train of causes which depend upon him as the first cause: The heavens hear the earth; the earth hears the corn, and wine, and oil; and they hear Jezreel. Hos. ii. 21, 22 . He does us good in giving us rain from heaven—rain for us to drink, for if there were no rain there would be no springs of water and we should soon die for thirst—rain for our land to drink, for our meat as well as drink we have from the rain; in giving us this, he gives us fruitful seasons. If the heavens be as iron, the earth will soon be as brass, Lev. xxvi. 19 . This is the river of God which greatly enriches the earth, and by it God prepares us corn, Ps. lxv. 9-13 . Of all the common operations of providence, the heathen chose to form their notion of the supreme God by that which bespeaks terror, and is proper to strike an awe of him upon us, and this was the thunder; and therefore they called Jupiter the thunderer, and represented him with a thunderbolt in his hand; and it appears by Ps. xxix. 3 that this ought not to be overlooked; but the apostle here, to engage us to worship God, sets before us his beneficence, that we may have good thoughts of him in every thing wherein we have to do with him—may love him and delight in him, as one that does good, does good to us, does good to all, in giving rain from heaven and fruitful seasons; and if at any time rain be withheld, or the seasons be unfruitful, we may thank ourselves; it is our sin that turns away these good things from us which were coming to us, and stops the current of God's favours. (2.) In giving us the comforts of it. It is he that fills our hearts with food and gladness. God is rich in mercy to all ( Rom. x. 12 ): he gives us richly all things to enjoy ( 1 Tim. vi. 17 ), is not only a benefactor, but a bountiful one, not only gives us the things we need, but gives us to enjoy them ( Eccl. ii. 24 ): He fills our hearts with food, that is, he gives us food to our hearts' content, or according to our hearts' desire; not merely for necessity, but plenty, dainty, and variety. Even those nations that had lost the knowledge of him, and worshipped other gods, yet he filled their houses, filled their mouths, filled their bellies ( Job xxii. 18 ; Ps. xvii. 14 ) with good things. The Gentiles that lived without God in the world, yet lived upon God, which Christ urges as a reason why we should do good to those that hate us, Matt. v. 44, 45 . Those heathen had their hearts filled with food; this was their felicity and satisfaction, they desired no more; but these things will not fill the soul ( Ezek. vii. 19 ), nor will those that know how to value their own souls be satisfied with them; but the apostles put themselves in as sharers in the divine beneficence. We must all own that God fills our hearts with food and gladness; not only food, that we may live, but gladness, that we may live cheerfully; to him we owe it that we do not all our days eat in sorrow. Note, We must thank God, not only for our food, but for our gladness—that he gives us leave to be cheerful, cause to be cheerful, and hearts to be cheerful. And, if our hearts be filled with food and gladness, they ought to be filled with love and thankfulness, and enlarged in duty and obedience, Deut. viii. 10 ; xxviii. 47 . Lastly, The success of this prohibition which the apostles gave to the people ( v. 18 ): By these sayings, with much ado, they restrained the people from doing sacrifice to them, so strongly were these idolaters set upon their idolatry. It was not enough for the apostles to refuse to be deified (this would be construed only a pang of modesty), but they resented it, they showed the people the evil of it, and all little enough, for they could scarcely restrain them from it, and some of them were ready to blame the priest, that he did not go on with his business notwithstanding. We may see here what gave rise to the pagan idolatry; it was terminating those regards in the instruments of our comfort which should have passed through them to the Author. Paul and Barnabas had cured a cripple, and therefore the people deified them, instead of glorifying God for giving them such power, which should make us very cautious that we do not give that honour to another, or take it to ourselves, which is due to God only. Paul Stoned at Lystra; The Disciples Exhorted and Encouraged; Paul and Barnabas Ordain Elders. 19 And there came thither certain Jews from Antioch and Iconium, who persuaded the people, and, having stoned Paul, drew him out of the city, supposing he had been dead. 20 Howbeit, as the disciples stood round about him, he rose up, and came into the city: and the next day he departed with Barnabas to Derbe. 21 And when they had preached the gospel to that city, and had taught many, they returned again to Lystra, and to

He had faith to be healed - He felt the power of God in his soul; and thence knew it was sufficient to heal his body also.

dfastly beholding him. Fixing his eyes intently on him. Acts 1:10. And perceiving. How he perceived this, is not said. Perhaps it was indicated by the ardour, humility, and strong desire depicted in his countenance. He had heard Paul, and perhaps the apostle had dwelt particularly on the miracles with which the gospel had been attested. The miracles wrought also in Iconium had doubtless also been heard of in Lystra. Had faith to be healed. Compare Notes, Mt 9:21, Mt 9:22, Mt 9:28, Mt 9:29; Lk 7:50; Lk 17:19 Lk 18:42 (a) "had faith" Mt 9:28,29 (*) "to be healed" "cured"Verse 10. Said w

ith a loud voice. Jn 11:43. And he leaped. Acts 3:8; comp. Isa 35:6. (b) "leaped and walked" Isa 35:6 Verse 11. They l

ifted up their voices. They spoke with astonishment, such as might be expected when it was supposed that the gods had come down. In the speech of Lycaonia. What this language was has much puzzled commentators. It was probably a mixture of the Greek and Syriac. In that region generally the Greek was usually spoken with more or less purity; and from the fact that it was not far from the regions of Syria, it is probable that the Greek language was corrupted with this foreign admixture. The gods, etc. All the region was idolatrous. The gods which were worshipped there were those which were worshipped throughout Greece. Are come down. The miracle which Paul had wrought led them to suppose this. It was evidently beyond human ability, and they had no other way of accounting for it than by supposing that their gods had personally appeared. In the likeness of men. Many of their gods were heroes, whom they worshipped after they were dead. It was common among them to suppose that the gods appeared to men in human form. The poems of Homer, of Virgil etc., are filled with accounts of such appearances; and the only way in which they supposed the gods to take knowledge of human affairs, and to aid men, was by their personally appearing in this form. See Homer's Odyssey, xvii. 485; Catullus, 64, 384; Ovid's Metamorphosis, i. 212. ( Kuin�el ) Thus Homer says: For in similitude of strangers oft The gods, who can with ease all shapes assume, Repair to populous cities, where they mark Th'outrageous and the righteous deeds of men.--COWPER Among the Hindoos, the opinion has been prevalent that there have been many incarnations of their gods. (+) "lifted up" "raised" (c) "gods" Acts 18:6 Verse 12. And th

The gods are come down - Which the heathens supposed they frequently did; Jupiter especially. But how amazingly does the prince of darkness blind the minds of them that believe not! The Jews would not own Christ's Godhead, though they saw him work numberless miracles. On the other hand, the heathens seeing mere men work one miracle, were for deifying them immediately.

ey called Barnabas, Jupiter. Jupiter was represented as the most powerful of all the gods of the ancients. He was represented as the son of Saturn and Ops, and was educated in a cave on Mount Ida, in the island of Crete. The worship of Jupiter was almost universal. He was the Ammon of Africa, the Belus of Babylon, the Osiris of Egypt. His common appellation was, the father of gods and men. He was usually represented as sitting upon a golden or an ivory throne, holding in one hand a thunderbolt, and in the other a sceptre of cypress. His power was supposed to extend over other gods; and everything was subservient to his will, except the fates. There is the most abundant proof that he was worshipped in the region of Lycaonia, and throughout Asia Minor. There was, besides, a fable among the inhabitants of Lycaonia that Jupiter and Mercury had once visited that place, and had been received by Philemon. The whole fable is related by Ovid, (Metam. 8, 611, etc.) And Paul, Mercarius. Mercury, called by the Greeks Hermes, was a celebrated god of antiquity. No less than five of this name are mentioned by Cicero. The most celebrated was the son of Jupiter and Msia. He was the messenger of the gods, and of Jupiter in particular; he was the patron of travellers and shepherds; he conducted the souls of the dead into the infernal regions; and he presided over orators, and declaimers, and merchants; and he was also the god of thieves, pickpockets, and all dishonest persons. He was regarded as the god of eloquence; and as light, rapid, and quick in his movements. The conjecture of Chrysostom is, that Barnabas was a large, athletic man, and was hence taken for Jupiter; and Paul was small in his person, and was hence supposed to be Mercury. Because he was the chief speaker. The office of Mercury was to deliver the messages of the gods; and as Paul only had been discoursing, he was supposed to be Mercury.Verse 13. Then t

The priest of Jupiter - Whose temple and image were just without the gate of the city, brought garlands - To put on the victims, and bulls - The usual offerings to Jupiter.

he priest of Jupiter. He whose office it was to conduct the worship of Jupiter, by offering sacrifices, etc. Which was before their city. The word" which" here refers not to the priest, but to Jupiter. The temple or image of Jupiter was in front of their city, or near the gates. Ancient cities were supposed to be under the protection of particular gods; and their image, or a temple for their worship, was placed commonly in a conspicuous place at the entrance of the city. Brought oxen. Probably brought two--one to be sacrificed to each. It was common to sacrifice bullocks to Jupiter. And garlands. The victims of sacrifice were usually decorated with ribands and chaplets of flowers. See Kuin�el. Unto the gates. The gates of the city, where were the images or temple of the gods. Would have done sacrifice. Would have offered sacrifice to Barnabas and Paul. This the priest deemed a part of his office. And here we have a remarkable and most affecting instance of the folly and stupidity of idolatry. (d) "and would have done" Dan 2:46 Verse 14. Which

They sprang in among the people, crying out - As in a fire, or other sudden and great danger.

when the apostles. Barnabas is called an apostle because he was sent forth by the church on a particular message, Acts 13:3; comp. Acts 14:26; not because he had been chosen to the peculiar work of the apostleship--to bear witness to the life and resurrection of Christ. Acts 1:22 They rent their clothes. As an expression of their abhorrence of what they were doing, and of their deep grief that they should thus debase themselves by offering worship to men. Mt 26:65. (e) "rent their clothes" Mt 26:65 Verse 15. And sa

ying, Sirs. Greek, Men. Why do ye these things?. This is an expression of solemn remonstrance at the folly of their conduct in worshipping those who were men. The abhorrence which they evinced at this may throw strong light on the rank and character of the Lord Jesus Christ. When an offer was made to worship Paul and Barnabas, they shrank from it with strong expressions of indignation and abhorrence. Yet when similar worship was offered to the Lord Jesus, when he was addressed by Thomas in the language of worship, "My Lord and my God," ( Jn 20:28,) he commended the disciple. For this act he uttered not the slightest reproof. Nay, he approved it, and expressed his approbation of others who should also do it, Jn 20:29; comp. Jn 5:23. How can this difference be accounted for, except on the supposition that the Lord Jesus was Divine? Would he, if a mere man, receive homage as God, when his disciples rejected it with horror? Of like passions with you. We are men like yourselves. We have no claim, no pretensions to anything more. The word "passions" here means simply that they had the common feelings and propensities of men; we have the nature of men; the affections of men. It does not mean that they were subject to any improper passions, to ill temper, etc.,as some have supposed; but that they did not pretend to be gods, We need food and drink; we are exposed to pain and sickness, and death." The Latin Vulgate renders it, "We are mortal like yourselves." The expression stands opposed to the proper conception of God, who is not subject to these affections, who is most blessed and immortal. Such a Being only is to be worshipped; and the apostles remonstrated strongly with them on Comp. Jas 5:17, "Elias [Elijah] was a man subject to like passions as we are," etc. That ye should turn from these vanities. That you should cease to worship idols. Idols are often called vanities, or vain things, De 32:21, 2Kgs 17:15, 1Kgs 16:13,26; Jer 2:5, 8:19, 10:8, Jonah 2:8. They are called vanities, and often a lie, or lying vanities, as opposed to the living and true God, because they are unreal, because they have no power to help, because confidence in them is vain. Unto the living God. 1Thes 1:9. He is called the living God to distinguish him from idols. Mt 16:16. Which made heaven, etc. Who thus showed that he was the only proper object of worship. This doctrine, that there was one God, who had made all things, was new to them. They worshipped multitudes of divinities; and though they regarded Jupiter as the father of gods and men, yet they had no conception that all things had been formed from nothing by the will of one Infinite Being. (f) "We also" Acts 10:26, Jas 5:17, Rev 19:10 (g) "vanities" 1Sam 12:21, 1Kgs 16:13, Jer 14:22, Jonah 2:8, 1Cor 8:4 (h) "the living God" 1Thes 1:9 (i) "which made" Gen 1:1, Ps 33:6, 146:6, Rev 14:7 Verse 16. Who in

To turn from these vanities - From worshipping any but the true God. He does not deign to call them gods; unto the living God - Not like these dead idols; who made the heaven and the earth, the sea - Each of which they supposed to have its own gods.

times past. Previous to the gospel; in past ages. Suffered all nations. Permitted all nations; that is, all Gentiles. Acts 17:30, "And the times of this ignorance God winked at." To walk in their own ways. To conduct themselves without the restraints and instructions of a written law. They were permitted to follow their own reason and passions, and their own system of religion. He gave them no written laws, and sent to them no messengers. Why he did this, we cannot determine. It might have been, among other reasons, to show to the world conclusively, (1.) the insufficiency of reason to guide men in the matters of religion. The experiment was made under the most favourable circumstances. The most enlightened nations, the Greeks and Romans, were left to pursue the inquiry, and failed no less than the most degraded tribes of men. The trial was made for four thousand years, and attended with the same results everywhere. (2.) It showed the need of revelation to guide man. (3.) It evinced, beyond the possibility of mistake, the depravity of man. In all nations, in all circumstances, men had shown the same alienation from God. By suffering them to walk in their own ways, it was seen that those ways were sin, and that some power more than human was necessary to bring men back to God. (a) "in times past" Ps 81:12, Acts 17:30 (*) "nations" "The Gentiles"Verse 17. Nevert

Who in times past - He prevents their objection, "But if these things are so, we should have heard the in from our fathers." Suffered - An awful judgment, all nations - The multitude of them that err does not turn error into truth, to walk in their own ways - The idolatries which they had chosen.

He left not himself without witness - For the heathens had always from God himself a testimony both of his existence and of his providence; in that he did good - Even by punishments he testifies of himself; but more peculiarly by benefits; giving rain - By which air, earth, and sea, are, as it were, all joined together; from heaven - The seat of God; to which St. Paul probably pointed while he spoke, filling the body with food, the soul with gladness.

heless. Though he gave them no revelation. He left not himself without witness. He gave demonstration of his existence, and of his moral character. In that he did good. By doing good. The manner in which he did it he immediately specifies. Idols did not do good, or confer favours, and were therefore unworthy of their confidence. And gave us rain from heaven. Rain from above, from the clouds, Mk 8:11, Lk 9:54, 17:29, 21:11, Jn 6:31,32. Rain is one of the evidences of his goodness. Man could not cause it; and without it, regulated at proper intervals of time, and in proper quantities, the earth would soon be one wide scene of desolation. There is scarcely anything that more certainly indicates unceasing care and wisdom than the needful and refreshing showers of rain. The sun and stars move by fixed laws, whose operation we can see and anticipate. The falling of rain and dew is regulated by laws which we cannot trace, and seems therefore to be poured, as it were, directly from God's hollow hand. Ps 147:8, "Who covereth the heaven with clouds; who prepareth rain for the earth." "He sends his showers of blessings down, To cheer the plains below; He makes the grass the mountains crown, And corn in valleys grow. "The cheering wind, the flying cloud, Obey his mighty word: with songs and honours sounding loud, Praise ye the sovereign Lord."--WATTS And fruitful seasons. Seasons when the earth produces abundance. It is remarkable, and a shining proof of the Divine goodness, that so few seasons are unfruitful. The earth yields her increase; and the labours of the husbandman are crowned with success; and the goodness of God demands the expressions of praise. His ancient covenant God does not forget, Gen 8:22, though man forgets it, and disregards his great Benefactor. Filling our hearts with food. The word hearts is here used as a Hebraism, to denote persons themselves; filling us with food, etc. Comp. Mt 12:40. Gladness. Joy; comfort--the comfort arising from the supply of our constantly returning wants. This is proof of ever watchful goodness. It is demonstration at once that there is a God, and that he is good. It would be easy for God to withdraw these blessings, and leave us to want. A single word, or a single deviation from the fullness of benevolence, would blast all these comforts, and leave us to lamentation, woe, and death, Ps 145:15,16. "The eyes of all wait upon thee, And thou givest them their food in due season. Thou openest thine hand, And satisfiest the desire of all the living." (b) "Nevertheless" Rom 1:20 (c) "rain" Job 5:10, Ps 147:8, Mt 5:45 Verse 18. And wi

th these saying. With these arguments. Scarce restrained the people. They were so fully satisfied that the gods had appeared, and were so full of zeal to do them honour. (+) "sayings" "words"Verse 19. And th

ere came thither certain Jews. Not satisfied with having expelled them from Antioch and Iconium, they still pursued them. Persecutors often exhibit a zeal and perseverance in a bad cause, which it would be well if Christians evinced in a holy cause. Men will often travel farther to do evil than they will to do good; and many men show more zeal in opposing the gospel than professed Christians do in advancing it. Antioch and Iconium. Acts 13:14,51. Who persuaded the people. That they were impostors; and who excited their rage against them. And, having stoned Paul. Whom they were just before ready to worship as a god! What a striking instance of the fickleness and instability of idolaters! and what a striking instance of the instability and uselessness of mere popularity. Just before, they were ready to adore him; now they sought to put him to death. Nothing is more fickle than mere popular favour. The unbounded admiration of a man may soon be changed into unbounded indignation and contempt! It was well for Paul that he was not seeking this popularity, and that he did not depend on it for happiness. He had a good conscience; he was engaged in a good cause; he was under the protection of God; and his happiness was to be sought from a higher source than the applause of men, fluctuating and uncertain as the waves of the sea. To this transaction Paul referred when he enumerated his trials, in 2Cor 11:26, "Once was I stoned." Drew him out of the city. Probably in haste, and in popular rage, as if he was unfit to be in the city, and was unworthy of a decent burial; for it does not appear that they contemplated an interment, but indignantly dragged him beyond the walls of the city to leave him there. Such sufferings and trials it cost to establish that religion in the world which has shed so many blessings on man, and which now crowns us with comfort, and saves us from the abominations and degradations of idolatry here, and from the pains of hell hereafter. Supposing he had been dead. The next verse shows that he was really not dead, though many commentators, as well as the Jews, have supposed that he was, and was miraculously restored to life. It is remarkable that Barnabas was not exposed to this popular fury. But it is to be remembered that Paul was the chief speaker, and it was his peculiar zeal that exposed him to this tumult. (d) "stoned Paul" 2Cor 11:25 Verse 20. Howbei

Who persuaded the multitude - Moved with equal ease either to adore or murder him.

Iconium, and Antioch, 22 Confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God. 23 And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed. 24 And after they had passed throughout Pisidia, they came to Pamphylia. 25 And when they had preached the word in Perga, they went down into Attalia: 26 And thence sailed to Antioch, from whence they had been recommended to the grace of God for the work which they fulfilled. 27 And when they were come, and had gathered the church together, they rehearsed all that God had done with them, and how he had opened the door of faith unto the Gentiles. 28 And there they abode long time with the disciples. We have here a further account of the services and sufferings of Paul and Barnabas. I. How Paul was stoned and left for dead, but miraculously came to himself again, v. 19, 20 . They fell upon Paul rather than Barnabas, because Paul, being the chief speaker, galled and vexed them more than Barnabas did. Now observe here, 1. How the people were incensed against Paul; not by any injury they pretended he had done them (if they took it for an affront that he would not let them misplace divine honours upon him, when they considered themselves they would easily forgive him that wrong), but there came certain Jews from Antioch, hearing, it is likely, and vexed to hear, what respect was shown to Paul and Barnabas at Lystra; and they incensed the people against them, as factious, seditious, dangerous persons, not fit to be harboured. See how restless the rage of the Jews was against the gospel of Christ; they could not bear that it should have footing any where. 2. To what degree they were incensed by these barbarous Jews: they were irritated to such a degree that the mob rose and stoned Paul, not by a judicial sentence, but in a popular tumult; they threw stones at him, with which they knocked him down, and then drew him out of the city, as one not fit to live in it, or drew him out upon a sledge or in a cart, to bury him, supposing he had been dead. So strong is the bias of the corrupt and carnal heart to that which is evil, even in contrary extremes, that, as it is with great difficulty that men are restrained from evil on one side, so it is with great ease that they are persuaded to evil on the other side. See how fickle and mutable the minds of carnal worldly people are, that do not know and consider things. Those that but the other day would have treated the apostles as more than men now treat them as worse than brutes, as the worst of men, as the worst of male-factors. To-day Hosanna, to-morrow Crucify; to-day sacrificed to, to-morrow sacrificed. We have an instance of a change the other way, ch. xxviii . This man is a murderer, v. 4 ; no doubt he is a god, v. 6 . Popular breath turns like the wind. If Paul would have been Mercury, he might have been enthroned, nay, he might have been enshrined; but, if he will be a faithful minister of Christ, he shall be stoned, and thrown out of the city. Thus those who easily submit to strong delusions hate to receive the truth in the love of it. 3. How he was delivered by the power of God: When he was drawn out of the city, the disciples stood round about him, v. 20 . It seems there were some here at Lystra that became disciples, that found the mean between deifying the apostles and rejecting them; and even these new converts had courage to own Paul when he was thus run down, though they had reason enough to fear that the same that stoned him would stone them for owning him. They stood round about him, as a guard to him against the further outrage of the people—stood about him to see whether he were alive or dead; and all of a sudden he rose up. Though he was not dead, yet he was ill crushed and bruised, no doubt, and fainted away; he was in a deliquium, so that it was not without a miracle that he came so soon to himself, and was so well as to be able to go into the city. Note, God's faithful servants, though they may be brought within a step of death, and may be looked upon as dead both by friends and enemies, shall not die as long as he has work for them to do. They are cast down, but not destroyed, 2 Cor. iv. 9 . II. How they went on with their work, notwithstanding the opposition they met with. All the stones they threw at Paul could not beat him off from his work: They drew him out of the city ( v. 19 ), but, as one that set them at defiance, he came into the city again, to show that he did not fear them; none even of these things move him. However, their being persecuted here is a known indication to them to seek for opportunities of usefulness elsewhere, and therefore for the present they quit Lystra. 1. They went to break up and sow fresh ground at Derbe. Thither the next day Paul and Barnabas departed, a city not far off; there they preached the gospel, there they taught many, v. 21 . And it should seem that Timothy was of that city, and was one of the disciples that now attended Paul, had met him at Antioch and accompanied him in all this circuit; for, with reference to this story, Paul tells him how fully he had known the afflictions he endured at Antioch, Iconium, and Lystra, 2 Tim. iii. 10, 11 . Nothing is recorded that happened at Derbe. 2. They returned, and went over their work again, watering what they had sown; and, having staid as long as they thought fit at Derbe, they came back to Lystra, to Iconium, and Antioch, the cities where they had preached, v. 21 . Now, as we have had a very instructive account of the methods they took in laying the foundation, and beginning the good work, so here we have the like of their building upon that foundation, and carrying on that good work. Let us see what they did, (1.) They confirmed the souls of the disciples; that is, they inculcated that upon them which was proper to confirm them, v. 22 . Young converts are apt to waver, and a little thing shocks them. Their old acquaintances beg they will not leave them. Those that they look upon to be wiser than themselves set before them the absurdity, indecency, and danger, of a change. They were allured, by the prospect of preferment, to stick to the traditions of their fathers; they are frightened with the danger of swimming against the stream. All this tempts them to think of making a retreat in time; but the apostles come and tell them that this is the true grace of God wherein they stand, and therefore they must stand to it that there is no danger like that of losing their part in Christ, no advantage like that of keeping their hold of him; that, whatever their trials may be, they shall have strength from Christ to pass through them; and, whatever their losses may be, they shall be abundantly recompensed. And this confirms the souls of the disciples; it fortifies their pious resolutions, in the strength of Christ, to adhere to Christ whatever it may cost them. Note, [1.] Those that are converted need to be confirmed; those that are planted need to be rooted. Ministers' work is to establish saints as well as to awaken sinners. Non minor est virtus quam quoerere parta tueri—To retain is sometimes as difficult as to acquire. Those that were instructed in the truth must know the certainty of the things in which they have been instructed; and those that are resolved must be fixed in their resolutions. [2.] True confirmation is confirmation of the soul; it is not binding the body by severe penalties on apostates, but binding the soul. The best ministers can do this only by pressing those things which are proper to bind the soul; it is the grace of God, and nothing less, that can effectually confirm the souls of the disciples, and prevent their apostasy. (2.) They exhorted them to continue in the faith; or, as it may be read, they encouraged them. They told them it was both their duty and interest to persevere; to abide in the belief of Christ's being the Son of God, and the Saviour of the world. Note, Those that are in the faith are concerned to continue in the faith, notwithstanding all the temptations they may be under to desert it, from the smiles or frowns of this world. And it is requisite that they should often be exhorted to do so. Those that are continually surrounded with temptations to apostasy have need to be continually attended with pressing exhortations to perseverance. (3.) That which they insisted most upon was that we must through much tribulation enter into the kingdom of God. Not only they must, but we must; it must be counted upon that all who will go to heaven must expect tribulation and persecution in their way thither. But is this the way to confirm the souls of the disciples, and to engage them to continue in the faith? One would think it would rather shock them, and make them weary. No, as the matter is fairly stated and taken entire, it will help to confirm them, and fix them for Christ. It is true they will meet with tribulation, with much tribulation; that is the worst of it: but then, [1.] It is so appointed. They must undergo it, there is no remedy, the matter is already fixed, and cannot be altered. He that has the sovereign disposal of us has determined it to be our lot that all that will live godly in Christ Jesus should suffer persecution; and he that has the sovereign command over us has determined this to be our duty, that all that will be Christ's disciples must take up their cross. When we gave up our names to Jesus Christ it was what we agreed to; when we sat down and counted the cost, if we reckoned aright, it was what we counted upon; so that if tribulation and persecution arise because of the word it is but what we had notice of before, it must be so: he performeth the thing that is appointed for us. The matter is fixed unalterably; and shall the rock be for us removed out of its place? [2.] It is the lot of the leaders in Christ's army, as well as of the soldiers. It is not only you, but we, that (if it be thought a hardship) are subject to it; therefore, as your own sufferings must not be a stumbling-block to you, so neither must ours; see 1 Thess. iii. 3 . Let none be moved by our afflictions, for you yourselves know that we are appointed thereunto. As Christ did not put the apostles upon any harder service than what he underwent before them, so neither did the apostles put the ordinary Christians. [3.] It is true we must count upon much tribulation, but this is encouraging, that we shall get through it; we shall not be lost and perish in it. It is a Red Sea, but the Lord has opened a way through it, for the redeemed of the Lord to pass over. We must go down to trouble, but we shall come up again. [4.] We shall not only get through it, but get through it into the kingdom of God; and the joy and glory of the end will make abundant amends for all the difficulties and hardships we may meet with in the way. It is true we must go by the cross, but it is as true that if we keep in the way, and do not turn aside nor turn back, we shall go to the crown, and the believing prospect of this will make the tribulation easy and pleasant. (4.) They ordained them elders, or presbyters, in every church. Now at this second visit they settled them in some order, formed them into religious societies under the guidance of a settled ministry, and settled that distinction between those that are taught in the word and those that teach. [1.] Every church had its governors or presidents, whose office it was to pray with the members of the church, and to preach to them in their solemn assemblies, to administer all gospel ordinances to them, and to take the oversight of them, to instruct the ignorant, warn the unruly, comfort the feeble-minded, and convince gainsayers. It is requisite that every particular church should have one or more such to preside in it. [2.] Those governors were then elders, that had in their qualification the wisdom and gravity of seniors, and had in their commission the authority and command of seniors: not to make new laws (this is the prerogative of the Prince, the great Lawgiver; the government of the church is an absolute monarchy, and the legislative power entirely in Christ), but to see to the observance and execution of the laws Christ has made; and so far they are to be obeyed and submitted to. [3.] These elders were ordained. The qualifications of such as were proposed or proposed themselves (whether the apostles or the people put them up) were judged of by the apostles, as most fit to judge; and they, having devoted themselves, were solemnly set apart to the work of the ministry, and bound to it. [4.] These elders were ordained to them, to the disciples, to their service, for their good. Those that are in the faith have need to be built up in it, and have need of the elders' help therein—the pastors and teachers, who are to edify the body of Christ. (5.) By prayer joined with fasting they commended them to the Lord, to the Lord Jesus, on whom they believed. Note, [1.] Even when persons are brought to believe, and that sincerely, yet ministers' care concerning them is not over; there is need of watching over them still, instructing and admonishing them still; there is still that lacking in their faith which needs to be perfected. [2.] The ministers that take most care of those that believe must after all commend them to the Lord, and put them under the protection and guidance of his grace: Lord, keep them through thine own name. To his custody they must commit themselves, and their ministers must commit them. [3.] It is by prayer that they must be commended to the Lord. Christ, in his prayer ( John xvii. ), commended his disciples to his Father: Thine they were, and thou gavest them to me. Father, keep them. [4.] It is a great encouragement to us, in commending the disciples to the Lord, that we can say, "It is he in whom they believed; we commit to him those who have committed themselves to him, and who know they have believed in one who is able to keep what they and we have committed to him against that day," 2 Tim. i. 12 . [5.] It is good to join fasting with prayer, in token of our humiliation for sin, and in order to add vigour to our prayers. [6.] When we are parting with our friends, the best farewell is to commend them to the Lord, and to leave them with him. 3. They went on preaching the gospel in other places where they had been, but, as it should seem had not made so many converts as that now at their return they could form them into churches; therefore thither they came to pursue and carry on conversion-work. From Antioch they passed through Pisidia, the province in which that Antioch stood; thence they came into the province of Pamphylia, the head-city of which was Perga, where they had been before ( ch. xiii. 13 ), and came thither again to preach the word ( v. 25 ), making a second offer, to see if they were now better disposed than they were before to receive the gospel. What success they had there we are not told, but that thence they went down to Attalia, a city of Pamphylia, on the sea-coast. They staid not long at a place, but wherever they came endeavoured to lay a foundation which might afterwards be built upon, and to sow the seeds which would in time produce a great increase. Now Christ's parables were explained, in which he compared the kingdom of heaven to a little leaven, which in time leavened the whole lump—to a grain of mustard-seed, which, though very inconsiderable at first, grew to a great tree—and to the seed which a man sowed in his ground, and it sprung up he knew not how. III. How they at length came back to Antioch in Syria, whence they had been sent forth upon this expedition. From Attalia they came by sea to Antioch, v. 26 . And we are here told, 1. Why they came thither: because thence they had been recommended to the grace of God, and such a value did they put upon a solemn recommendation to the grace of God, though they had themselves a great interest in heaven, that they never thought they could show respect enough to those who had so recommended them. The brethren having recommended them to the grace of God, for the work which they fulfilled, now that they had fulfilled it they thought they owed them an account of it, that they might help them by their praises, as they had been helped by their prayers. 2. What account they gave them of their negociation ( v. 27 ): They gathered the church together. It is probable that there were more Christians at Antioch than ordinarily met, or could meet, in one place, but on this occasion they called together the leading men of them; as the heads of the tribes are often called the congregation of Israel, so the ministers and principal members of the church at Antioch are called the church. Or perhaps as many of the people as the place would hold came together on this occasion. Or some met at one time, or in one place, and others at another. But when they had called them together, they gave them an account of two things—(1.) Of the tokens they had had of the divine presence with them in their labours: They rehearsed all that God had done with them. They did not tell what they had done (this would have savoured of vain-glory), but what God had done with them and by them. Note, The praise of all the little good we do at any time must be ascribed to God; for it is he that not only worketh in us both to will and to do, but then worketh with us to make what we do successful. God's grace can do any thing without ministers' preaching; but ministers' preaching, even Paul's, can do nothing without God's grace; and the operations of that grace must be acknowledged in the efficacy of the word. (2.) Of the fruit of their labours among the heathen. They told how God had opened the door of faith unto the Gentiles; had not only ordered them to be invited to the gospel feast, but had inclined the hearts of many of them to accept the invitation. Note, [1.] There is no entering into the kingdom of Christ but by the door of faith; we must firmly believe in Christ, or we have no part in him. [2.] It is God that opens the door of faith, that opens to us the truths we are to believe, opens our hearts to receive them, and makes this a wide door, and an effectual, into the church of Christ. [3.] We have reason to be thankful that God has opened the door of faith to the Gentiles, has both sent them his gospel, which is made known to all nations for the obedience of faith ( Rom. xvi. 26 ), and has also given them hearts to entertain the gospel. Thus the gospel was spread, and it shone more and more, and none was able to shut this door which God had opened; not all the powers of hell and earth. 3. How they disposed of themselves for the present: There they abode a long time with the disciples ( v. 28 ), longer than perhaps at first they intended, not because they feared their enemies, but because they loved their friends, and were loth to part from them. Hitherto we have, with a great deal of pleasure, attended the apostles in their glorious travels for the propagating of the gospel in foreign parts, have seen the bounds of the church enlarged by the accession both of Jews and Gentiles to it; and thanks be to that God who always caused them to triumph. We left them, in the close of the foregoing chapter, reposing themselves at Antioch, and edifying the church there with the rehearsal of their experiences, and it is a pity they should ever be otherwise employed; but in this chapter we find other work (not so ple

But as the disciples stood round - Probably after sunset. The enraged multitude would scarce have suffered it in the day time: he rose and went into the city - That he should be able to do this, just after he had been left for dead, was a miracle little less than a resurrection from the dead. Especially considering the manner wherein the Jewish malefactors were stoned. The witnesses first threw as large a stone as they could lift, with all possible violence upon his head, which alone was sufficient to dash the skull in pieces. All the people then joined, as long as any motion or token of life remained.

t. But. Notwithstanding the supposition that he was dead. As the disciples stood round about him. It would seem that they did not suppose that he was dead; but might be expecting that he would revive. He rose up, etc. Most commentators have supposed that this was the effect of a miracle. They have maintained that he could not have risen so soon, and entered into the city, without the interposition of miraculous power.--(Calvin, Doddridge, Clark, etc.) But the commentators have asserted that which is not intimated by the sacred penman. Nor is there propriety in supposing the intervention of miraculous agency where it is not necessary. The probability is, that he was stunned by a blow-- perhaps a single blow--and after a short time recovered from it. Nothing is more common than thus by a violent blow on the head to be rendered apparently lifeless, the effect of which soon is over, and the person restored to strength. Pricaeus and Wetstein suppose that Paul feigned himself to be dead, and when out of danger rose and And came into the city. It is remarkable that he should have returned again to the same city. But probably it was only among the new converts that he showed himself. The Jews supposed that he was dead; and it does not appear that he again exposed himself to their rage. And the next day, etc. The opposition here was such that it was vain to attempt to preach there any longer. Having been seen by the disciples after his supposed death, their faith was confirmed, and he departed to preach in another place. To Derbe. Acts 14:6 (+) "Howbeit" "But" Acts 14:6 Verse 21. Had ta

ught many. Or rather, had made many disciples, (margin.) To Lystra. Acts 14:6. And to Iconium, Acts 14:1. We have here a remarkable instance of the courage of the apostles. In these very places they had been persecuted and stoned, and yet in the face of danger they ventured to return, The welfare of the infant churches they deemed of more consequence than their own safety; and they threw themselves again into the midst of danger, to comfort and strengthen those just converted to God. There are times when ministers should not count their own lives dear to them, Acts 20:24, but when they should fearlessly throw themselves into the midst of danger, confiding only in the protecting care of their God and Saviour. (1) "had taught many" "Had made many disciples"Verse 22. Confir

ming. Strengthening --επιστηριζοντες. The expression, "to confirm," has in some churches a technical signification, denoting "to admit to the full privileges of a Christian, by the imposition of hands."-- Johnson. It is scarcely necessary to say that the word here refers to no such rite. It has no reference to any imposition of hands, nor to the thing which is usually supposed to be denoted by the rite of "confirmation." It means simply, that they established, strengthened, made firm, or encouraged by the presentation of truth, and by the motives of the gospel. Whether the rite of confirmation, as practised by some churches, be founded on the authority of the New Testament or not, it is certain that it can receive no support from this passage. The truth was, that these were young converts; that they were surrounded by enemies, exposed to temptations and to dangers; that they had as yet but a slight acquaintance with the truths of the gospel, and that it was therefore important that they should be further instructed in the truth, and established in the faith of the gospel. This was what Paul and Barnabas returned to accomplish. There is not the slightest evidence that they had not been admitted to the full privileges of the church before, or that any ceremony was now performed in confirming or strengthening them. The souls. The minds, the hearts; or the disciples themselves. Disciples. They were as yet scholars, or learners, and the apostles returned to instruct them further in the doctrines of Christ. And exhorting them, etc. Acts 13:43. In the faith. In the belief of the gospel. And that we must. καιοτιδει. That it is fit or proper that we should, etc. Not that it is in itself fixed by any fatal necessity; but that such is the nature of religion, and such the wickedness and opposition of the world, that it will happen. We are not to expect that it will be otherwise. We are to calculate on it when we become Christians. Why it is proper, or fit, the apostle did not state. But we may remark that it is proper, (1.) because such is the opposition of the world to pure religion, that it cannot be avoided. Of this they had had striking demonstration in Lystra and Iconium. (2.) It is necessary to reclaim us from wandering, and to keep us in the path of duty, Ps 119:67,71. (3.) It is necessary to wean us from the world; to keep before one's mind the great truth, that we have here "no continuing city, and no abiding place." Trial here, makes us pant for a world of rest. The opposition of sinners makes us desire that world where the wicked shall cease from troubling, and where there shall be eternal friendship and peace. (4.) When we are persecuted and afflicted, we may remember that it has been the lot of Christians from the beginning. We tread a path that has been watered by the tears of the saints, and rendered sacred by the shedding of the best blood on the earth. The Saviour trod that path; and it is enough that the "disciple be as his master, and the servant as his lord," Mt 10:24,25. Through much tribulation. Through many afflictions. Enter into the kingdom of God. Be saved. Enter into heaven. Mt 3:2. (*) "souls" "minds" (a) "continue in the faith" Acts 13:43 (b) "that we must through" Rom 8:17 Verse 23. And when they had ordained

When they had ordained them presbyters in every Church - Out of those who were themselves but newly converted. So soon can God enable even a babe in Christ to build up others in the common faith: they commended them to the Lord - An expression implying faith in Christ, as well as love to the brethren.

. χειροτονησαντες. The word ordain we now use in an ecclesiastical sense, to denote a setting apart to an office by the imposition of hands. But it is evident that the word here is not employed in that sense. That imposition of hands might have occurred in setting apart afterwards to this office is certainly possible, but it is not implied in the word employed here, and did not take place in the transaction to which this word refers. The word occurs but in one other place in the New Testament, ( 2Cor 8:19,) where it is applied to Luke, and translated, "who was also chosen of the church, (i.e. appointed or elected by suffrage by the churches,) to travel with us," etc. The verb properly denotes to stretch out the hand; and as it was customary to elect to office, or to vote, by stretching out or elevating the hand, so the word,simply means to elect, appoint, or designate to any office. The word here refers simply to an election or appointment of the elders. It is said, indeed, that Paul and Barnabas did this. But probably all that is meant by it is, that they presided in the assembly when the choice was made. It does not mean that they appointed them without consulting the church; but it evidently means that they appointed them in the usual way of appointing officers, by the suffrages of the people. See Schleusner, and the notes of Doddridge and Calvin. Ordained them. Appointed for the disciples, or for the church. It is not meant that the elders were ordained for the apostles. Elders. Greek, Presbyters. Literally, this word refers to the aged. Acts 11:30. But it may also be a word relating to office, denoting those who were more experienced than others, to preside over and to instruct the rest. What was the nature of this office, and what was the design of the appointment, is not intimated in this word. All that seems to be implied is, that they were to take the charge of the churches during the absence of the apostles. The apostles were about to leave them. They were just organized into churches; were inexperienced; needed counsel and direction; were exposed to dangers; and it was necessary, therefore, that persons should be designated to watch over the spiritual interests of the brethren. The probability is, that they performed all the functions that were required in the infant and feeble churches; in exhorting, instructing, governing, etc. The more experienced and able would be most likely to be active in exhorting and instructing the brethren; and all would be useful in counselling and guiding the flock. The same thing occurred in the church at Ephesus. Acts 20:17-28. It is not improbable that the business of instructing, or teaching, would be gradually confined to the more talented and able of the elders, and that the others would be concerned mainly in governing and directing the general affairs of the church. In every church. It is implied here that there were elders in each church; that is, that in each church there was more than one. See Acts 15:21, where a similar phraseology occurs, and where it is evident that there was more than one reader of the law of Moses in each city. Tit 1:5, "I left thee in Crete, that thou shouldest ordain elders in every city." Acts 20:17, "And from Miletus he sent to Ephesus, and called the elders of the church." It could not mean, therefore, that they appointed a single minister or pastor to each church, but they committed the whole affairs of the church to a bench of elders. And had prayed with fasting. With the church. They were about to leave them. They had entrusted the interests of the church to a body of men chosen for this purpose; and they now commended the church and its elders together to God. Probably they had no prospect of seeing them again; and they parted as ministers and people should part, and as Christian friends should part, with humble prayer, commending themselves to the protecting care of God. They commended them, etc. They committed the infant church to the guardianship of the Lord. They were feeble, inexperienced, and exposed to dangers; but in his hands they were safe. To the Lord, etc. The Lord Jesus. The connexion shows that he is particularly referred to. In his hands, the redeemed are secure. When we part with Christian friends, we may, with confidence, leave them in his holy care and keeping. (+) "ordained" "Appointed"Verse 24. Throughout Pisidia.

Acts 13:14. They came to Pamphylia. Acts 13:13. These places they had visited before.Verse 25. In Perga.

Acts 13:13. They went down into Attalia. This was a city of Pamphylia, situated on the sea shore. It was built by Attalus Philadelphus, king of Pergamus, who gave it his own name. It is now called Antali.-- Rob. Cal.Verse 26. And thence sailed to Antioch.

Perga and Attalia were cities of Pamphylia.

Recommended to the grace - Or favour, of God, for the work which they had fulfilled - This shows the nature and design of that laying on of hands, which was mentioned Acts 13:3 .

Acts 11:19. From whence they had been recommended, etc. Where they had been ap- pointed to this missionary tour by the church, Acts 13:1-4. To the grace of God. His favour and protection had been implored for them in their perilous undertaking. For the work which they fulfilled. This shows conclusively, (1.) that they had accomplished fully the work which was originally contemplated. It was strictly a missionary tour among the Gentiles. It was an important and hazardous enterprise; and was the first in which the church formally engaged. Hence so much importance is attached to it, and so faithful a record of it is preserved. (2.) It shows that the act by which they were set apart to this, ( Acts 13:1-3,) was not an ordination to the ministerial office. It was an appointment to a missionary tour. (3.) It shows that the act was not an appointment to the apostleship. Paul was an apostle before, by the express appointment of the Saviour; and Barnabas was never an apostle in the original and proper sense of the term. It was a designation to a temporary work, which was now fulfilled. We may remark, also, in regard to this missionary tour, (1,) that the work of missions is one which early engaged the attention of Christians. (2.) It entered into their plans, and was one in which the church was deeply interested. (3.) The work of missions is attended with danger. Men are now no less hostile to the gospel than they were in Lystra and Iconium. (4.) Missionaries should be sustained by the prayers of the church. And, (5.) in the conduct of Paul and Barnabas, missionaries have an example in founding churches, and in regard to their own trials and persecutions. If Paul and Barnabas were persecuted, missionaries may be now. And if the grace of Christ was sufficient to sustain them, it is not the less sufficient to sustain those of our own times amidst all the dangers attending the preaching of the cross in pagan lands. (a) "Antioch" Acts 13:1,3 (b) "the grace of god" Acts 15:40 Verse 27. They rehearsed, etc.

Acts 11:4. They related what had happened; their dangers and their success. This they did because they had been sent out by the church, and it was proper that they should give an account of their work; and because it furnished a suitable occasion of gratitude to God for his mercy. All that God had done, etc. In protecting, guarding them, etc. All was traced to God. Had opened the door of faith. Had furnished an opportunity of preaching the gospel to the Gentiles, 1Cor 16:9, 2Cor 2:12. (c) "rehearsed all that God" Acts 15:4 (d) "opened the door of faith" 1Cor 16:9 Verse 28. And there they abode. At Antioch.

Long time. How long is not intimated; but we hear no more of them until the council at Jerusalem, mentioned in the next chapter. If the transactions recorded in this chapter occurred, as is supposed, about A.D. 45 or 46, and the council at Jerusalem assembled A.D. 51 or 53, as is supposed, then here is an interval of from five to eight years in which we have no account of them. Where they were, or what was their employment in this interval, the sacred historian has not informed as. It is certain, however, that Paul made several journeys, of which we have no particular record in the New Testament; and it is possible that some of those journeys occurred during this interval. Thus he preached the gospel as far as Illyricum, Rom 15:19. And in 2Cor 11:23-27, there is an account of trials and persecutions, of many of which we have no distinct record, and which might have occurred during this interval. We may be certain that these holy men were not idle. And we may learn from their example to fill up our time with usefulness; to bear all persecutions and trials without a murmur; and to acknowledge the good hand of God in our preservation in our travels; in our defence when we are persecuted; in all the opportunities which may be open before us to do good; and in all the success which may attend our efforts. Christians should remember that it is God who opens doors of usefulness; and they should regard it as a matter of much rejoicing and thanksgiving that such doors are opened, and that they are permitted to spread the gospel, whatever toil it may cost, whatever persecution they may endure, whatever perils they may encounter.