Acts · Chapter 13

V. 1. Manaen, who had been brought up with Herod-His foster brother, now freed from the temptations of a court.

Verse 1. Certain prophets and teachers] profhtai kai didaskaloi. It is probable that these were not distinct offices; both might be vested in the same persons. By prophets we are to understand, when the word is taken simply, persons who were frequently inspired to predict future events, and by teachers, persons whose ordinary office was to instruct the people in the Christian doctrine. These also, to be properly qualified for the office, must have been endued with the influence of the Holy Spirit; for, as but a very small portion of the Scriptures of the New Testament could have as yet been given, it was necessary that the teachers should derive much of their own teaching by immediate revelation from God. On prophets and teachers, see the note on Acts 11:27.

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

Simeon-Niger] Or Simeon the Black, either because of his complexion, or his hair. It was on reasons of this kind that surnames, surnoms, name upon name were first imposed. Of this Simeon nothing farther is known. Lucius of Cyrene] See Acts 11:20.

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

Verse 1. There were in the church at Antioch certain prophets and teachers — Some of them, it seems, the stated pastors of the church, and some only occasionally resident there: Paul and Barnabas were of the latter. Manaen, who had been brought up with Herod — His foster-brother, now freed from the temptations of a court. As they ministered to the Lord — Which all diligent faithful teachers do: for while they minister to the church in praying and preaching (both which are here included) they minister also unto the Lord, being the servants of the people for Jesus’s sake, (2 Corinthians 4:5,) and having a continual regard to him in all their ministrations; engaging in, and prosecuting them from a principle of love to him, in obedience to his will, and with an eye to his glory. And fasted — Religious fasting should not be neglected, in our ministering to the Lord; it being both a sign of our humiliation and a means of our mortification. It was not, indeed, much practised by the disciples of Christ, while he, the bridegroom, was with them; yet, after he was taken from them, they abounded in this duty, as persons who had well learned to deny themselves, and to endure hardness. The Holy Ghost said — Namely, by immediate revelation, but in what way communicated we are not informed. Separate me Barnabas and Saul for the work whereunto I have called them — Namely, the extraordinary work of preaching the gospel among the Gentiles — This was not ordaining them; Saul was ordained long before, and that not of men, neither by man, Galatians 1:1. At his conversion he was expressly called to preach to the Gentiles; and that call was renewed at the time Jesus appeared to him during his trance in the temple: but at what time Barnabas was called by the Holy Ghost to this work, is not said. And when they had fasted and prayed — A certain day being appointed for the purpose; and laid their hands on them — A rite which was used, not in ordination only, but in blessing, and on many other occasions. It was here intended to be a solemn token of their designation to their important office; they sent them away — Dismissed them from Antioch, with all the most affectionate marks of Christian friendship, and fervent desires for the success of their ministry.

Verse 1. The church that was at Antioch, which was counted one of the five apostolic churches. It is the true church by way of eminence, the synagogue having degenerated into a state of warfare with the Lord’s people. In this church there were certain prophets and teachers. The same distinction is observed by St. Paul, in 1 Corinthians 12. and Ephesians 4:11. Also respecting Barnabas, as may be seen in Acts 4:36. 9:27. And Simeon, surnamed Niger, probably from some swarthy shade in his countenance, it having been a common custom in the east, to give persons a name corresponding with their complexion. Thus we find Flavius, yellow, or sallow; Rufus, red; Albinus, white; words derived from flavo, rufo, albo. — The text next mentions Lucius of Cyrene, whom Bede names as bishop of Cyrene; others place him among the seventy disciples. And Manaen which had been brought up with Herod Antipas, the tetrarch. The name in Hebrew is written Manahem, consolation, a title of Christ. 2 Kings 15:14. Luke 2:35. Dr. Lightfoot out of his rabbinical treasures says, “This Manahem brings to our memory what is related in Jachasin — Manahem entered the king’s family and service with eighty men clothed in gold, military guards, no doubt. Manahem was wise and grave like a prophet, and uttered many predictions. He foretold to Herod when very young, that he would reign: and when he had gained the throne, he told him again, that he should reign about forty years; and he did reign thirty seven.” — Of the Manaen in the text, being the son of Herod’s nurse, and on that account called his foster brother, it is difficult to affirm any thing beyond the letter of the sacred text. — And Saul, who made the fifth, all very illustrious ministers in the work of the Lord.

1. Spirit-commissioned Mission of Barnabas and Paul from Antioch, 1-3.

1. There were… at Antioch—How they came there, the whole five, from Jerusalem, is pleasantly narrated in Acts 11:19-30. The twelfth chapter is mainly an episode. The present chapter recommences—or would had it begun as it should at Acts 12:24—the main narrative. Prophets— Inspired utterers, whether of prediction, doctrine, or exhortation. Teachers—Expositors of biblical or doctrinal truth specially endowed by nature or grace, 1 Corinthians 12:28; Ephesians 4:11. Barnabas—The leader of the five founders of the Antiochian Church. Each of the five was a man of mark. Simeon… Niger—Simon the negro, as it might with scarce an impropriety be rendered; for the literal Greek phrase, Simon the called Niger, seems to imply an epithet rather than a name; an epithet in Latin, signifying black, and, doubtless, referring to Simon’s country and colour. Now, as we are told (Acts 11:20) that some of these Christians from Jerusalem were Cyrenians, we have a strong ground for suspecting that this was the very Simon, the Cyrenian, who bore the Saviour’s cross. Luke’s omission to call up this reminiscence, as he has that connected with Manaen, may have arisen from the fact that the well known surname of Simon amply identified him to his contemporaries. He may have been a member of the Pentecostal Church through its seven years’ life.

Lucius of Cyrene—See our note on Acts 6:9. Alford, Wordsworth, and most later commentators decide, without giving reasons for it, that Lucas is identical not with Lucius, but with Lucanus. There is no philological reason that we are able to discover why it may not be identical with either and both. The root of the name is Lux, light; of which Lucanus, Lucius, and Lucilius are adjective forms, signifying luminous, and actually appearing in our English word lucid. So Wetstein quotes Varro as saying, Qui mane natus dicereter Manius; qui loci Lucius—He born at dawn is called Manius; by daylight, Lucius. Alford objects that it is improbable that Paul would call the same man at one time Lucius, and at another Lucas. But the senior apostle was variously called Simon, (and Simeon, Acts 15:14,) Cephas, and Peter, doubtless, usually with some reasons for the discriminations. (See note on verse 9.) So it will be found that our historian is called Lucius in his Roman relations, and Lucas in his Greek. Wordsworth refers for his authority to Bentley’s Latin Epistola ad Millium; but our own examination of that very learned treatise discloses rather a proof than a disproof of the identity of Lucius and Lucas. The only matter touching on this point we can there find is a full list of examples of parallel names. One example is precisely in point. Leontiov, Leontius, Leontav, Leontas, is an exact instance of the identity of the terminations iov, ius, and av, as, such as we have in Loukiov, Lucius, and Loukav, Lucas.

The coincidences between Lucius and Luke are very decisive. Lucius is a prophet and a teacher, and so is Luke, being a preacher and an evangelist. Lucius is at Antioch; Luke was so permanently at Antioch as to be very generally held by ecclesiastical writers an Antiochian. Lucius, at Corinth, joins Paul in his salutations, (Romans 16:21,) but Luke had preceded Paul at Corinth as the bearer of his epistle thither. (2 Corinthians 8:18.) It was in writing to Rome that Paul uses the Roman form of the name; it was in writing at Rome (his Acts) that Luke here uses the Roman form. Luke here records his name because he is giving the exact list of the authorizers of this first regular Christian mission.

By this view we see that Luke, who professes that in his Gospel he had to use others as eyewitnesses, is in his Acts essentially an eyewitness, we may say, throughout the whole. He was in Palestine from the resurrection to the dispersion of the Pentecostal Church. He is now at Antioch, where his history centres, to the end of the fifteenth chapter. From this present verse to its end this book might be entitled The Acts of Paul; and this concentrating upon Paul was because he was for the rest of his life closely identified with him; and he was so identified because he was a Gentile evangelist, and Paul was apostle to the Gentiles. The result of all these facts is, that the authenticity of the book of Acts is set in a most resplendent light, and the full dimensions of Luke’s life and character are strikingly drawn out. (See notes on Luke 24:13; Acts 6:9; 16:10.) Scholars of eminent name have maintained this identity, such as Grotius, Poole, Lightfoot, Wetstein, and Stuart. [We are indebted for a confirmation and extension of our impressions on this subject to “Horae Lucanae, by Mr. H.S. Baynes, London,” a new work received while revising the proofs of this volume.]

Cyrene—See note on Acts 6:9. Manaen—Hebrew Manahem, the name of a king of Israel, (2 Kings 15:14.) There was, according to Josephus, an Essene of this name who foretold to Herod the Great his future attainment of the crown, and was ever held in great honour by Herod after he became king. Quite likely this was a son of that associated with Herod Antipas, as the former was favoured by the first Herod. Manaen is probably an instance of one who passed from Essenism to Christianity, (see note on Matthew 3:7,) and became one of the saints in Herod’s household. (See note on Matthew 14:2.) Brought up with—The foster-brother. That is, either his mother was nurse of Herod Antipas, so that both were nourished at the same breast, or he was his mate, associated, as was often the case, to incite the young prince to good conduct. It was singular that such a man should, while Herod was in his dismal exile in Lyons, be in this great metropolis a Christian teacher. And Saul—The man of the most singular antecedents, and of the most brilliant future, comes last, as far the youngest and the latest converted. The last shall be first.

It was about A.D. 45, fifteen years from the founding of the Pentecostal Church, when Paul was near forty years of age, that this primitive initiation of Christian missions took place.

V. 2. Separate me Barnabas and Saul for the work to which I have called them-This was not ordaining them. St. Paul was ordained long before, and that not of men, neither by man: it was only inducting him to the province for which our Lord had appointed him from the beginning, and which was now revealed to the prophets and teachers. In consequence of this they fasted, prayed, and laid their hands on them, a rite which was used not in ordination only, but in blessing, and on many other occasions.

Verse 2. As they ministered to the Lord, and fasted] On Mondays and Thursdays it was usual with the more pious Jews to attend the public service in their synagogues, and to fast: the former is what we are to understand by ministering to the Lord. On the Sabbaths they attended the service in the synagogue, but did not fast. The Greek word, leitourgountwn, signifies performing the office of praying, supplicating, rendering thanks, &c.: hence the word leitourgia, liturgy, the work of prayer, &c., from lith, supplication, according to some; or rather from leitov, common, and ergon, work, the common or public work, in which all the people were engaged.

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

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

Ver. 2. As they ministered to the Lord, and fasted, the Holy Ghost said, separate me Barnabas and Saul for the work, to go through all the provinces of Roman Asia, and the isles and cities of Greece. The call here is special, and purely divine; it was made known, as the vision had been to Cornelius, at a certain hour of fasting and prayer. It was revealed to one of the above three prophets, probably to Simeon, and in him to all the church. Therefore with imposition of hands and benedictions, they sent them forth anew, and with full powers to the work of the Lord. Imposition of hands they had received before, but now all that the church could give was imparted afresh that they might take their life in their hands, to go and fight with the rulers of the darkness of this world. Such a revelation to those holy prophets had an object worthy of God.

2. They—These five Christian ministers alone. Nothing is said of any others as being present or sharing. Ministered—In prayer, praise, and, perhaps, sacramental communion. It was a special devotional assemblage of these five eminent men, probably, intended to learn the will of God in the promotion of the Christian cause. Said—Either to one, or, more probably, to all alike, by a supernatural communication, heard, in the very words here given, by the ear of the human spirit. I have called—The Spirit gave the call; the ministers authenticated that call to men by visibly laying their hands upon the persons of these same men, and no other. To all, then, who recognised the authority, or acknowledged the weight of character of these layers-on of hands, the men sent were duly certified.

V. 3. Then having fasted-Again. Thus they did also, Acts 14:23.

Verse 3. And when they had fasted and prayed, and laid their hands on them] 1. They fasted: this was probably done by the whole Church. 2. They prayed, that God would bless and prosper them in their work. 3. They land hands upon them; thus solemnly appointing them to that particular work. But was it by this fasting, praying, and imposition of hands that these men were qualified for this work? No. God had already called them to it, Acts 13:2, and he who called them had qualified them. Both their call and their qualification came from God; but he chose that they should have also the sanction of that Church of which they had been members; and therefore he said, Separate me, &c. The ordination of elders among the Jews was by three persons; and here we find three, Simeon, Lucius, and Manaen, ordaining two others, Barnabas and Saul. But how did the Jews ordain? Not by imposition of hands: this is strictly forbidden, see Maimon. Sanh. chap. 4. “After what manner is the ordaining of elders for ever? Not that they should lay their hands on the head of an elder; but only that they should call him Rabbi, and say to him, Behold, thou art ordained, and hast power of judging, &c.” It is remarkable that the imposition of hands in the ordaining of elders was not used among the ancient Jews, probably never under the first temple; and rarely, if ever, under the second. See Lightfoot on this place. The Church at Antioch, however, did depart from this custom: they put their hands on the heads of Barnabas and Saul; thus designating them to be the persons whom they, under the direction of the Holy Spirit, sent to preach the Gospel of Christ to the heathen.

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

3. Laid their hands—The imposition of hands is here used to “ordain” these men, not to an “order,” but to a mission. It did not make them deacon, elder, or bishop, but missionaries, either for this single expedition, or to the world at large, Jew or Gentile, as the Spirit pleased. The rule that limits the laying on of hands to special permanent orders is ecclesiastical rather than biblical. The two were not certainly at this time ordained as apostles, for no man was ever so ordained but by Christ himself. Christ’s acts ordained the twelve; his choice through the lot ordained Matthias, (Acts 1:23-25;) his call (Acts 22:21; 26:17) ordained Paul, as the fulness of the Spirit authenticated him. (See note on ver. 9.) Sent them away—As in the following verse they are said to be sent by the Holy Ghost.

2. Barnabas and Paul in Cyprus—Elymas the Sorcerer, 4-12.

Verse 4. Being sent forth by the Holy Ghost] By his influence, authority, and under his continual direction. Without the first, they were not qualified to go; without the second, they had no authority to go; and without the third, they could not know where to go.

Departed, unto Seleucia] This is generally understood to be Seleucia of Pieria, the first city on the coast of Syria, coming from Cilicia; near the place where the river Orontes pours itself into the sea. They sailed to Cyprus.] A well known island in the Mediterranean Sea. See Clarke on “Acts 4:36”.

Verses 4, 5. So they being sent forth by the Holy Ghost — By his immediate direction. This seems to be added to signify, that though they were solemnly recommended to God by the prayers of their brethren, their authority was not derived from them, but from the Holy Spirit himself. Departed unto Seleucia — A considerable port on the Mediterranean sea; and from thence they sailed to Cyprus — The island so infamous for the worship of Venus, who was supposed to hold her peculiar residence there, and therefore was commonly called the Cyprian goddess. When they were at Salamis — Situated on the eastern part of the island, and consequently was nearest to the place from whence they came; they preached the word in the synagogues of the Jews — For there were great numbers of that people in Cyprus. They had also John for their minister — Who willingly waited on them, not pretending to a character by any means equal to theirs.

4. So… departed… to—The words indicate that the same Spirit that sent, directed their course. Crossing the Orontes, they probably took the south of that river, and proceeded sixteen miles to Seleucia, the seaport of Antioch. The city itself was situated on a high eminence, and the port below. From Seleucia, in a clear day, the isle of Cyprus was dimly visible a hundred miles west.

Cyprus—This island lies in shape like a tadpole, with his long tail stretching toward (Issus) the Syrian Gates. In it Barnabas and Saul would find a base of Oriental population with a large infusion of Jews, overlaid with a Greek civilization, and overruled by Roman power. The synagogues furnished the apostles the means of bringing the Gospel before them. Looked upon alike by Antioch and Tarsus, Cyprus formed with the two a triangle; and as the home of Barnabas, was an obvious field for both missionaries. Salamis—The nearest city in their approach to the island after a few hours’ sail. Preached—With what success the missionaries were favoured in this, their first effort, we are not informed; but it seems neither to have detained nor discouraged them; for they took the high straight road for Paphos, the capital, at the southwestern end of the island. John—John Mark, author of the second Gospel. (See note on Acts 5:15.) Minister—The original Greek word etymologically signifies an under-rower; hence a subordinate of any kind. As a junior, he doubtless performed many of the inferior duties of travel; and as Paul, like Jesus, seldom baptized, the minister generally performed that function. (1 Corinthians 1:14-17.)

V. 5. In the synagogues-Using all opportunities that offered.

Verse 5. Salamis] The capital of the island of Cyprus; afterwards called Constantia, and now Salina, situated on the eastern part of the island. They preached the word of God] ton logon, The doctrine of God, the Christian religion, emphatically so called.

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

Verses 4, 5. So they being sent forth by the Holy Ghost — By his immediate direction. This seems to be added to signify, that though they were solemnly recommended to God by the prayers of their brethren, their authority was not derived from them, but from the Holy Spirit himself. Departed unto Seleucia — A considerable port on the Mediterranean sea; and from thence they sailed to Cyprus — The island so infamous for the worship of Venus, who was supposed to hold her peculiar residence there, and therefore was commonly called the Cyprian goddess. When they were at Salamis — Situated on the eastern part of the island, and consequently was nearest to the place from whence they came; they preached the word in the synagogues of the Jews — For there were great numbers of that people in Cyprus. They had also John for their minister — Who willingly waited on them, not pretending to a character by any means equal to theirs.

V. 6. Paphos was on the western, Salamis on the eastern part of the island.

Verse 6. Gone through the isle] oJlhn, The WHOLE isle, is added here by ABCDE, several others, both the Syrian, Coptic, Æthiopic, Armenian, Vulgate, and Itala; and also by several of the Greek fathers; and this must be the true reading, for it is evident they ran through the whole island from east to west.

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

A certain sorcerer] tina magon, A magician, one who used magical arts, and pretended to have commerce with supernatural agents. A person who dealt in sleight of hand, or leger-de-main. Such as I have supposed Simon Magus to be. See Clarke’s note on “Acts 8:9”.

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

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

Verses 6-8. When they had gone through the isle unto Paphos — Which lay on its western coast; they found a certain sorcerer — Or magician; a false prophet — Who falsely pretended to foretel future events; a Jew, whose name was Bar-jesus — Or the son of one Jesus, or Joshua. “There were many instances of real or pretended sorcery among the Jews in those days, which seems to have been designed by Satan and wicked men to bring into disrepute the miracles of Christ and his apostles. But by comparing them, in several instances, the Christian cause was magnified yet more than it would otherwise have been. Nevertheless, it is to be feared they wrought on many, who were not wise and candid enough to examine, so as to introduce a general contempt of all pretences to supernatural powers as false or inconclusive.” — Doddridge. Which was with the deputy — Which Jew was with the Roman proconsul there, as anqupatov, the word here rendered deputy, properly signifies; Sergius Paulus, a prudent man — A man of a steady conduct and thoughtful temper; and therefore not overswayed by the sorcerer, but desirous to inquire further; who called for Barnabas and Saul — Having received some general information of their character and doctrine; and desired to hear the word of God — That he might know what was the purport of their preaching, and what regard was due to it. But Elymas the sorcerer (for so is his name by interpretation — That is, the word, Elymas, of Arabic or Hebrew derivation, signifies sorcerer, or magician) withstood them — Being sensible that he should be no more regarded if their doctrine was received, and therefore setting himself with all his might to hinder the effect of it. Seeking to turn away the deputy from the faith — To prevent his embracing it, by a variety of crafty and false insinuations.

6. Paphos—This city would be reached by an easy journey over a Roman road of a hundred miles. Paphos was celebrated for its temple of Venus, and for the corresponding dissoluteness of its inhabitants. Here, too, resided Sergius Paulus, the Roman governor of the island. Sorcerer—According to the Greek, a magus or magian. (See note on Acts 8:9; Matthew 2:1.) False… prophet—Who falsely professed to be a prophet of the true God; for, as a Jew, he would be a professor of the doctrine of one God, and his monotheistic discourse formed his doctrinal attraction to Sergius Paulus. The prefix Bar in Hebrew (like the prefix Mac in the Celtic) signifies son of; and Bar-jesus signifies son of Jesus or Joshua; Jesus being the Greek form of the Hebrew Joshua. It was singular that this opponent of Jesus should bear his sacred name.

V. 7. The proconsul-The Roman governor of Cyprus, a prudent man-And therefore not overswayed by Elymas, but desirous to inquire farther.

Verse 7. The deputy of the country] anqupatw, The proconsul. Rosenmuller and others remark, that in those days the Romans sent two different kinds of governors into the provinces. Some of the provinces were Cæsarean or imperial, and into those they sent propretors; others belonged to the senate and people of Rome, and into those they sent proconsuls. Cyprus had formerly been an imperial province; but Augustus, who made the distinction, had given it to the people, whence it was governed by a proconsul. See Dion Cass. Hist. Rom. lib. iv. p. 523. [Edit. Leunclav.]

Sergius Paulus] This proconsul is not mentioned any where else: he became a Christian, had his name written in the book of life, and, probably on that very account, blotted out of the Fasti Consulares. A prudent man] andri sunetw, A man of good sense, of a sound understanding, and therefore wished to hear the doctrine taught by these apostles; he did not persecute the men for their preaching, but sent for them that he might hear for himself.

Verses 6-8. When they had gone through the isle unto Paphos — Which lay on its western coast; they found a certain sorcerer — Or magician; a false prophet — Who falsely pretended to foretel future events; a Jew, whose name was Bar-jesus — Or the son of one Jesus, or Joshua. “There were many instances of real or pretended sorcery among the Jews in those days, which seems to have been designed by Satan and wicked men to bring into disrepute the miracles of Christ and his apostles. But by comparing them, in several instances, the Christian cause was magnified yet more than it would otherwise have been. Nevertheless, it is to be feared they wrought on many, who were not wise and candid enough to examine, so as to introduce a general contempt of all pretences to supernatural powers as false or inconclusive.” — Doddridge. Which was with the deputy — Which Jew was with the Roman proconsul there, as anqupatov, the word here rendered deputy, properly signifies; Sergius Paulus, a prudent man — A man of a steady conduct and thoughtful temper; and therefore not overswayed by the sorcerer, but desirous to inquire further; who called for Barnabas and Saul — Having received some general information of their character and doctrine; and desired to hear the word of God — That he might know what was the purport of their preaching, and what regard was due to it. But Elymas the sorcerer (for so is his name by interpretation — That is, the word, Elymas, of Arabic or Hebrew derivation, signifies sorcerer, or magician) withstood them — Being sensible that he should be no more regarded if their doctrine was received, and therefore setting himself with all his might to hinder the effect of it. Seeking to turn away the deputy from the faith — To prevent his embracing it, by a variety of crafty and false insinuations.

7. Deputy—The proconsul. When Augustus became by military fortune master of the Roman empire, he provided that all the provinces requiring a military government should be in his own imperial hands; and those at peace, and needing only a civil authority, should be in the hands of the Senate; thus skilfully retaining all military power under his own control. The provinces under the emperor were governed by a legatus or representative, namely, of the emperor. The provinces under the Senate were governed by a proconsul. This title is rendered deputy in our translation, from the fact that the officer was deputed by the Senate to govern under its authority. The original term proconsul really signifies literally a consul’s substitute, a title which was inherited by the Senate from the republican age of Rome. Now, a century ago, according to all existing evidence, it was supposed that Cyprus was under the emperor, and that its governor was not a proconsul, as Luke calls him, but a legatus, and Luke’s accuracy was impeached. And, in fact, it was governed by a legatus at first; but later investigations have historically proved that Augustus subsequently surrendered the island to the Senate; and thus was shown Luke’s peculiar accuracy in calling the governor just at this time proconsul. Later still a medal has been found bearing the picture and name of a proconsul of Cyprus. A prudent man—An understanding man; namely, in the matters here discussed. Called—in consequence of his intelligent interest in spiritual and religious matters he had a desire to know what these preachers of the crucified Jesus could present. Word of God—He sent not to see prodigies, but to hear truths. He both saw and heard, and, in consequence, believed.

Verse 8. But Elymas, the sorcerer, (for so is his name by interpretation)] That is, Elymas is the interpretation of the word magov, or sorcerer; not of the word Bar-Jesus as some have imagined; and to support which they have been led into strange etymologies on the word bar&ihsouv, Bar-Jesus. But how is Elymas, elumav, the interpretation of the word magov, magician or sorcerer? Ans. Both names are Asiatic; but neither Hebrew nor Greek. I have already observed, in Clarke’s note on “Matthew 2:1”, that [Persic] mogh in Persian means an idolater, a worshipper of fire, and sometimes what we term a magician. Elymas is from the Arabic [Arabic] ilm, knowledge, science, doctrine, art; from alama, he was wise, skilled, &c.; hence [Persic] aleem or alymon, a doctor or learned man, and, with the Greek termination, elumav, Elymas, the interpretation of [Persic] mogh, Greek magov, magos, a magician, a wise man, doctor, &c.

Verses 6-8. When they had gone through the isle unto Paphos — Which lay on its western coast; they found a certain sorcerer — Or magician; a false prophet — Who falsely pretended to foretel future events; a Jew, whose name was Bar-jesus — Or the son of one Jesus, or Joshua. “There were many instances of real or pretended sorcery among the Jews in those days, which seems to have been designed by Satan and wicked men to bring into disrepute the miracles of Christ and his apostles. But by comparing them, in several instances, the Christian cause was magnified yet more than it would otherwise have been. Nevertheless, it is to be feared they wrought on many, who were not wise and candid enough to examine, so as to introduce a general contempt of all pretences to supernatural powers as false or inconclusive.” — Doddridge. Which was with the deputy — Which Jew was with the Roman proconsul there, as anqupatov, the word here rendered deputy, properly signifies; Sergius Paulus, a prudent man — A man of a steady conduct and thoughtful temper; and therefore not overswayed by the sorcerer, but desirous to inquire further; who called for Barnabas and Saul — Having received some general information of their character and doctrine; and desired to hear the word of God — That he might know what was the purport of their preaching, and what regard was due to it. But Elymas the sorcerer (for so is his name by interpretation — That is, the word, Elymas, of Arabic or Hebrew derivation, signifies sorcerer, or magician) withstood them — Being sensible that he should be no more regarded if their doctrine was received, and therefore setting himself with all his might to hinder the effect of it. Seeking to turn away the deputy from the faith — To prevent his embracing it, by a variety of crafty and false insinuations.

Ver. 8. Elymas, the sorcerer: a name in Arabic equivalent to learned.

8. Elymas—An Oriental name signifying wise-one, or wizard, and was doubtless assumed as a profession of knowledge of supernatural matters.

V. 9. Then Saul, who was also called Paul-It is not improbable, that coming now among the Romans, they would naturally adapt his name to their own language, and so called him Paul instead of Saul. Perhaps the family of the proconsul might be the first who addressed to or spoke of him by this name. And from this time, being the apostle of the Gentiles, he himself used the name which was more familiar to them.

Verse 9. Saul, who also is-Paul] This is the first time the name Paul occurs, and the last time in which this apostle is called Saul, as his common or general name.

Saul, lwav Shaul, was the name of the first Israelitish king, and signifies asked, sought; from lav shaal, he asked, inquired, &c.

Paul, Paulus, if derived from the Latin, signifies little, dwarfish: but if from the Hebrew, alp pala, it signifies extraordinary, wonderful; and this appears to have been the derivation assigned to it by St. Jerome, com. in Ep. Pauli ad Philem., who translates it mirabilis, wonderful, and Hesychius must have had the same in view, for he defines it thus, paulov, qaumastov, h eklektov, sumboulov, Paul, wonderful, or elect, counsellor. The lexicographer had probably here in view, Isaiah 9:6: his name shall be called (xy[wy alp pelé yoêts) wonderful, counsellor; which he might corrupt into paulus, and thus make his qaumastov sumboulov out of it by way of explanation. Triller, however, supposes the sumboulov of Hesychius to be corrupted from sundoulov fellow servant, which is a term not unfrequently applied to apostles, &c., in the New Testament, who are called the servants of God; and it is used by Paul himself, Colossians 1:7; 4:7. The Latin original is the most probable. It is well known that the Jews in the apostolic age had frequently two names, one Hebrew, the other Greek or Roman. Saul was born of Jewish parents, a Hebrew of the Hebrews; he had therefore his first name from that language, lwav Shaul, asked or begged; as it is possible he might have been a child for whom his parents had addressed their fervent petitions to God. The case of Samuel is one in point. See 1 Samuel 1:9-18. As he was born in Tarsus, in Cilicia, he was consequently born a free Roman citizen; and hence his parents would naturally give him, for cognomen, some name borrowed from the Latin tongue, and Paulus, which signifies little, might indicate that he was at his birth a small or diminutive child. And it is very likely that he was low in stature all his days; and that it is to this he refers himself, 2 Corinthians 10:10, for his bodily presence is weak, and his speech contemptible. If he were small in stature, his voice would be naturally low and feeble; and the Greeks. who were fond of a thundering eloquence, would despise him on this very account. Filled with the Holy Ghost] Therefore the sentence he pronounced was not from himself, but from God. And indeed, had he not been under a Divine influence, it is not likely he would have ventured thus to accost this sorcerer in the presence of the governor, who, no doubt, had greatly admired him.

Verses 9-11. Then Saul, who also is called Paul — Moved by an immediate inspiration of the Holy Ghost, set his eyes on him — Looked steadfastly on that impostor, and said, with just indignation, O full of all subtlety — Pantov dolou, of all guile, as a false prophet; and all mischief — As a magician; thou child of the devil — A title well suited to a magician; and one who not only was himself unrighteous, but laboured to keep others from all goodness; wilt thou not cease — Even now, when thou hast heard the truth of the gospel; to pervert — By thy crafty and diabolical misrepresentations; the right ways of the Lord — The ways of truth, piety, and virtue; the only right ways. And now, behold, the hand of the Lord is upon thee — The hand of the heavy displeasure of the Lord Jesus, whose gospel thou opposest; and thou shalt be blind — Totally so, not seeing even the sun at noon-day, for a season — That thou mayest be convinced of thy sin and folly; and, if possible, be brought to repentance for it. And immediately — While Paul was yet speaking; there fell on him a mist and a darkness — That is, a gradually increasing darkness; and he went about — In the utmost confusion; seeking some to lead him by the hand — As not being able so much as to find the door without a guide, and afraid that he might run upon any person or thing that stood in his way.

Ver. 9. Then Saul, a name which from this time ceases with Luke, (who also is called Paul.) The opinions concerning this change of name in a character the most celebrated in the church are three. That of Basil is, that at his baptism Ananias conferred upon him the name of Paul; to which Augustine adds, it was of Paul’s own choosing, because it signifies little, as when he says, “I am less than the least of all saints.” To this Origen adds another conjecture, that his father, being a Roman, both the names had been given him at his circumcision. Neither of these ideas removes the difficulty, why Luke for so many years should call him Saul, and now only begin to call him Paul. Later critics seem agreed therefore, that as Sergius Paulus the deputy, or proconsul, as in the Vulgate, was converted by him, he allowed his spiritual father to bear the name of his son, a name far more agreeable than Saul to a Roman ear. Dion tells us that Augustus, on seeing the isle of Cyprus, and Narbon Gaul in peace, had conceded both those provinces to the Roman people, and that the senate had sent proconsuls to govern them. Otherwise, it was not common to send men of so high a rank to preside over the smaller provinces.

9. Also… Paul—Literally, Saul, the also Paul. It has ever been a question how, when, and why this second name was assumed. We have repeatedly had occasion to allude to the custom of the Jews, when surrounded with Gentiles and speaking two languages, to have two names, a Hebrew and a Greek. Sometimes the one was a translation of the other, as Thomas became Didymus, both signifying twin. Sometimes the new name was conferred, even in the same language, from some new event or newly developed fact or quality; thus Joses became Barnabas, a son of Christian exhortation. Sometimes the new name was selected from vocal resemblance, as Jesus, Justus. As to Paul’s name we may note, 1. From this time his mission and apostolate were to be among Gentiles, and all the ordinary rules of custom and convenience required the adoption of a Gentile name. Luke’s mention of the change at this point, his uniform use of Saul heretofore, and uniform use of Paul hereafter, decisively prove that it was at this point that this change was made. The Gentile apostle assumes a Gentile name. This amply explains the assumption of a new name, but not of this particular name. 2. For the particular name there was the resemblance of sound. The almost identity of Saul and Paul would render the last of all names most suitable. But the singular proximity of the proconsul Paulus does clearly suggest a confirmatory reason. So that we must finally agree with Jerome, who says that, as Scipio was surnamed Africanus from having conquered Africa, so Saul became Paul from the conversion of Sergius Paulus. With this transition from Saul to Paul there is a plain transition to the full recognition of his apostolic and Gentile office. Paul was his apostolic as well as Gentile name, perhaps divinely bestowed. Filled with the Holy Ghost—From this moment of filling by the Spirit and mighty authentication by consequent miracle and assumption of his new apostolic name, Paul, as acknowledged apostle, henceforth takes precedence of Barnabas. Set his eyes—Burning with an inspired indignation.

V. 10. O full of all guile-As a false prophet,

and all mischief-As a magician.

Thou son of the devil-A title well suited to a magician; and one who not only was himself unrighteous, but laboured to keep others from all goodness.

Wilt thou not cease to pervert the right ways of the Lord?-Even now thou hast heard the truth of the Gospel.

Verse 10. O full of all subtilty] dolou, Deceit, pretending to supernatural powers without possessing any, and having only cunning and deceit as their substitutes.

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

Child of the devil] uie diabolou, Son of the devil, possessing his nature; filled with his cunning; and, in consequence, practising deceit. Enemy of all righteousness] ecqrepashv dikaiosunhv; Opposed in thy heart to all that is just, true, and good.

Wilt thou not cease to pervert, &c.] ou paush diastrefwn. Wilt thou not cease perverting? He had probably laboured in this bad work from the beginning of Paul’s ministry in the place; and God in his mercy had borne with him; and no doubt the apostle had warned him, for thus much seems implied in the reproof. What a terrible character is given of this bad man! He no doubt passed among the people for what we call a clever fellow; and he was so clever as to hide himself under a pretty dense mask; but God, who searches the heart, plucked it off, and tells him, and those who were perverted by him, what an accomplished deceiver and knave he was. The right ways of the Lord] tav odouv kuriou tav euqeiav, The ways of the Lord, the straight ways. This saying is very emphatical. The ways of Elymas were crooked and perverse; the ways of the Lord, the doctrine taught by him, plain and straight. What is here said of the conduct and teaching of Elymas, for he was a false prophet, is true of all false doctrine: it is complex, devious, and tortuous: while the doctrine of God is simple, plain, and straight; directing in the way, the sure way, that leads to present peace and everlasting happiness. From the phraseology which the apostle employs in this terrible address to Elymas, we may learn, as well as from his name Bar-Jesus, that he was by birth and education a Jew. On this account he was the greater enemy to Christianity; and on this same account he was the less excusable.

Verses 9-11. Then Saul, who also is called Paul — Moved by an immediate inspiration of the Holy Ghost, set his eyes on him — Looked steadfastly on that impostor, and said, with just indignation, O full of all subtlety — Pantov dolou, of all guile, as a false prophet; and all mischief — As a magician; thou child of the devil — A title well suited to a magician; and one who not only was himself unrighteous, but laboured to keep others from all goodness; wilt thou not cease — Even now, when thou hast heard the truth of the gospel; to pervert — By thy crafty and diabolical misrepresentations; the right ways of the Lord — The ways of truth, piety, and virtue; the only right ways. And now, behold, the hand of the Lord is upon thee — The hand of the heavy displeasure of the Lord Jesus, whose gospel thou opposest; and thou shalt be blind — Totally so, not seeing even the sun at noon-day, for a season — That thou mayest be convinced of thy sin and folly; and, if possible, be brought to repentance for it. And immediately — While Paul was yet speaking; there fell on him a mist and a darkness — That is, a gradually increasing darkness; and he went about — In the utmost confusion; seeking some to lead him by the hand — As not being able so much as to find the door without a guide, and afraid that he might run upon any person or thing that stood in his way.

Ver. 10-12. Oh full of all subtilty. Here is the sublime of passion. The Holy Ghost roared in his voice as a whirlwind, the tempest left a dimness on the sorcerer’s eyes. The gospel is the power of God; it is the savour of life unto life, and of death unto death. These effects were realized; the proconsul believed, on witnessing the power of the doctrine of the Lord. May the same gracious Lord still help us in our more feeble labours.

10. Full of all subtilty—As the apostle was filled with the Holy Ghost. Child of the devil—A striking contrast with, perhaps an allusion to, his name Bar-jesus. Right ways—Literally, straight ways. Of the Lord—Of Jehovah-Jesus. The straight ways of the Lord are God’s straight course in Jesus, saving the world through him. These straight ways Elymas distorted, made crooked, by his sophistical mis-constructions and perversions.

V. 11. And immediately a mist-Or dimness within, and darkness without, fell upon him.

Verse 11. The hand of the Lord is upon thee] The power of God is now about to deal with thee in the way of justice.

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

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

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

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

Verses 9-11. Then Saul, who also is called Paul — Moved by an immediate inspiration of the Holy Ghost, set his eyes on him — Looked steadfastly on that impostor, and said, with just indignation, O full of all subtlety — Pantov dolou, of all guile, as a false prophet; and all mischief — As a magician; thou child of the devil — A title well suited to a magician; and one who not only was himself unrighteous, but laboured to keep others from all goodness; wilt thou not cease — Even now, when thou hast heard the truth of the gospel; to pervert — By thy crafty and diabolical misrepresentations; the right ways of the Lord — The ways of truth, piety, and virtue; the only right ways. And now, behold, the hand of the Lord is upon thee — The hand of the heavy displeasure of the Lord Jesus, whose gospel thou opposest; and thou shalt be blind — Totally so, not seeing even the sun at noon-day, for a season — That thou mayest be convinced of thy sin and folly; and, if possible, be brought to repentance for it. And immediately — While Paul was yet speaking; there fell on him a mist and a darkness — That is, a gradually increasing darkness; and he went about — In the utmost confusion; seeking some to lead him by the hand — As not being able so much as to find the door without a guide, and afraid that he might run upon any person or thing that stood in his way.

Ver. 10-12. Oh full of all subtilty. Here is the sublime of passion. The Holy Ghost roared in his voice as a whirlwind, the tempest left a dimness on the sorcerer’s eyes. The gospel is the power of God; it is the savour of life unto life, and of death unto death. These effects were realized; the proconsul believed, on witnessing the power of the doctrine of the Lord. May the same gracious Lord still help us in our more feeble labours.

11. And now—Most of the miracles of the New Testament are miracles of direct mercy; this was one of justice in that it was a due yet slight penalty for sin; but also of mercy, as it converted the proconsul, and may have ultimately resulted in the conversion of the sorcerer himself. For a season—Mercy in judgment. Proof that the apostle spake not in personal resentment. Perhaps it intimated that, like Saul himself, the sorcerer should find his blindness of body result in light both to soul and body. Immediately—So instantly as to prove the connection between the apostle’s words and the sorcerer’s ill. A mist—Deepening to a darkness. Seeking… hand—Titus showing how little fit he was to lead men by the hand to the true light. The original is very expressive: He, groping about, was seeking for hand-guides; a line which has furnished a subject for one of the masterpieces of Raphael’s pencil.

V. 12. Being astonished at the doctrine of the Lord-Confirmed by such a miracle.

Verse 12. The deputy-believed] This was a proof that the doctrine was true; and that the power of God, from which nothing could be concealed, and which nothing could resist, was with these preachers. Being astonished] ekplhssomenov, Being struck with astonishment, as Elymas was struck with blindness. Thus the word of God is a two-edged sword: it smites the sinner with judgment or compunction; and the sincere inquirer after truth, with conviction of its own worth and excellence.

Verse 12. Then the deputy — Or proconsul; when he saw what was done — What a wonderful miracle was performed, yielding to such convincing evidence; believed the gospel; being astonished — Ekplhssomenov, being struck with astonishment; at the doctrine of the Lord — At the confirmation thus given to it, and probably also at the internal evidence which he soon discovered in it, and which broke in with increasing lustre on his mind. The reader will observe, that at this period of the history, Luke has changed Saul’s name, calling him Paul, without assigning any reason for so doing. Some learned men have supposed that this change was made by Saul himself, in honour of the proconsul, who they think was, perhaps, Saul’s first convert from among the idolatrous Gentiles, or the first person of high rank of that character who was converted. For it was customary among the Romans to assume the name of a benefactor whom they highly esteemed. Thus the Jewish historian, Josephus, took the name of Flavius, in compliment to Vespasian, with whom he was in high favour. But it is more probable, that, coming now among the Romans and Greeks, they adapted his name to their own language, and so called him Paul instead of Saul; as one whose Hebrew name was Jochanan, would be called by the Greeks and Latins, Johannes; by the French, Jean; by the Dutch, Hans; and by the English, John. Perhaps, however, the family of the proconsul might be the first who addressed, or spoke to him, by this name. But in whatever manner it happened, it is certain that ever after this he was known only by this name; and, being the apostle of the Gentiles, he himself used it as a name most familiar to them. From this time forth, likewise, Paul is generally mentioned by the historian before Barnabas: because, by his success in preaching at Paphos, and by the greatness of his miracles, he was now shown to be the principal person; although, formerly, he was mentioned after Barnabas, because he was a younger disciple, and because his apostolical authority was not fully understood.

Ver. 10-12. Oh full of all subtilty. Here is the sublime of passion. The Holy Ghost roared in his voice as a whirlwind, the tempest left a dimness on the sorcerer’s eyes. The gospel is the power of God; it is the savour of life unto life, and of death unto death. These effects were realized; the proconsul believed, on witnessing the power of the doctrine of the Lord. May the same gracious Lord still help us in our more feeble labours.

12. Done, believed—The penal miracle performed upon the magus overthrew the divinity of his claims; performed by the apostle, it established his. So the superiority of the miracles of Moses over and in penalty upon the sorcerers of Egypt, and of Paul over and upon those of Ephesus, are specimens of the divine method of defeating the preternaturalisms and demonisms of paganism by the supernaturalisms and miracles of Jehovah and Jesus. Astonished—Thrilled, electrified. The miracle wrought belief; the doctrine wrought salvation.

3. Paul and Barnabas at Pisidian Antioch—Address and Results, 14-43.

V. 13. John withdrawing from them returned-Tired with the fatigue, or shrinking from danger.

Verse 13. Paul and his company loosed from Paphos] They sailed away from this island, leaving, it may be presumed, Elymas a sincere and deeply humbled penitent; and Sergius Paul, a thorough and happy believer in the doctrine of Christ.

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

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

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

Verse 13. Note when Paul and his company loosed from Paphos — Sailing to the continent of the lesser Asia; they came to Perga — A city in Pamphylia — Situated on the west side of the river Cestos, about seven miles from the sea. Here there was a celebrated temple of Diana; consequently, many priests and others, whose interest and honour depended upon their maintaining the worship of that idol, and who, no doubt, were not a little displeased with these foreign teachers, for presuming to find fault with the gods of the country, and with the worship that was paid to them. On that occasion, John Mark, who had hitherto accompanied them as their minister, departed from them, and returned to Jerusalem, terrified, perhaps, by the threatening speeches of the priests and bigots, or discouraged by the difficulty and danger of the undertaking. Paul and Barnabas, however, were not discouraged by his deserting them; neither were they moved from their purpose by the little success which they had at Perga: for, after they left that place, they travelled through various countries of the lesser Asia; and, as we shall see immediately, made many converts to Christ, both among the Jews and the Gentiles.

Ver. 13. They came to Perga, which was situate on the river Cestron, and adjacent to the cataracts, the country of Apollonius.

13. Paul and his company—At once Luke uses language which implies that Paul has become chief, and the rest, including Barnabas, are sunk to the position of subordinates. The Greek phrase is literally, those about Paul, an idiom frequently used in Greek. Those about Proserpine (Thucydides) means Proserpine and her attendant maidens. Those about Socrates means Socrates and his scholars. Those about Xenophon means Xenophon and his soldiers. Those about Paul must mean Paul and his retinue. Of this change of Paul’s position, the change of his name, when the Holy Ghost empowered him to rebuke Elymas with anathema and blindness, is the palpable crisis. He was an apostle elect when first called by Jesus: he rose to the fulness of his apostolic power and position when then filled with the Holy Ghost.

Loosed—Set sail. The only marked success which Luke mentions in their entire tour through Cyprus is the conversion of the proconsul. Why their movements were so rapid and their stop at each place so brief, we are unable to conjecture; but the whole life of Paul was of that same arduous and rapid strain. He was one of those rare mortals who seem so charged with an intensity of nature that rest is impossible, and they are impelled by the sense that their mission requires the utmost tension of nerve, through every instant, for its fulfilment. What rebukes are the lives of such men, when devoted to the sublimest of all ideas, to the levity of the vast numbers who make our solemn life an easy time, a play-spell, a series of trifles! Came… Pamphylia—Trace their course from Paphos, cutting the Mediterranean with their keel, in what would now be considered a light row-boat with sail superadded, in a slant line northwest-ward into the gulf, and up to the continental shore of Pamphylia in Asia Minor. Very probably the reason why Paul chose this missionary field was because Pamphylia bordered on his native Cilicia. as Cyprus was the native home of Barnabas; and as he had already, while residing at Tarsus, planted Churches in Cilicia, he had reasons for believing that he could extend the work into Pamphylia. Dwellers in Pamphylia (Acts 2:10) had shared the pentecostal outpouring, and had carried, probably, an ardent but not fully instructed Christianity into that province. Yet it needed an apostle to found Christianity amid the wild population of Pamphylia.

John—(See note on verse 5 and Acts 12:12.) Their young servitor, Mark, may with unquestionable truth be said to have deserted them and the work. Nobly did the young minister, however, subsequently redeem his reputation, regain the high regards of Paul, and record a Gospel of Jesus, which, though said to be drawn from the narrations of Peter, possesses much of the nerve and fire of the mighty Paul. The obvious conclusion is, that the highlands of Pamphylia, familiar as they were to Cilician Paul, loomed so darkly before the inexperienced eye of Mark that he longed for his quiet Jerusalem home and returned. For it was amid the fastnesses of Pamphylia and Pisidia that Paul encountered his “perils by robbers” and “perils by rivers.” The very name, Pamphylia, signifies All-tribes-land, from its heterogeneous races and dialects. Here was the meeting of the oriental and occidental populations, Greek predominating in numbers, Latin in power, underlaid with intermingled Phenicians, Syrians, and Jews. Robber chiefs often held the fastnesses, and even Alexander the Great encountered some of the worst dangers of his wars in passing from Perga to Phrygia.

V. 14. Antioch in Pisidia-Different from the Antioch mentioned Acts 13:1.

Verse 14. They came to Antioch in Pisidia] This place is mentioned thus to distinguish it from Antioch in Syria, with which it had nothing in common but the name. There were several cities and towns in various districts of these countries called Antioch: some have reckoned up not less than twelve. Pisidia, in which this was situated, was a province of Asia Minor, near to Pamphylia, having Phrygia on the north, and Pamphylia on the south. The position of all these places may be seen on the map. Into the synagogue on the Sabbath day] Though Paul was now on a special mission to the Gentiles, yet he availed himself of every opportunity, in every place, of making the first offer of salvation to the Jews.

Verses 14, 15. When they departed from Perga — Proceeding in the prosecution of their important work; they came to Antioch in Pisidia — A country to the north of Pamphylia; and went into the synagogue on the sabbath day, (Paul making it a point in every place first to offer salvation to the Jews,) and sat down — Among those that were worshipping there. And after the reading of the law and the prophets — The law was read over once every year, a portion of it being appointed for each sabbath; to which was added a lesson taken out of the prophets; the rulers of the synagogue — Having probably some knowledge of the public character which the two celebrated strangers sustained, and being curious to hear from their own mouth that new doctrine which had made so much noise in other places; sent unto them, saying, If ye have any word of exhortation for the people — Any declaration to make which may conduce to their edification; say on — As this is the proper season for doing it. According to the Jewish writers, (see Maimonides on the Talmud,) after public worship was over, any one might make a speech to the people in the synagogue, on any subject which he apprehended might be for their advantage: this, it seems, however, was seldom done without the permission of the rulers, which was thus given to Paul and Barnabas.

Ver. 14. They came to Antioch in Pisidia, which Boiste places twenty leagues west of Iconium, and more than seventy leagues from Antioch in Syria.

14. On the sabbath day—They seem to have withheld any proclamation of their doctrines until the synagogue opened the way. Sat down—Not, as some think, in a seat of dignity as prepared to teach, but quietly in the congregation.

V. 15. And after the reading of the law and the prophets, the chief of the synagogue sent to them-The law was read over once every year, a portion of it every Sabbath: to which was added a lesson taken out of the prophets. After this was over, any one might speak to the people, on any subject he thought convenient. Yet it was a circumstance of decency which Paul and Barnabas would hardly omit, to acquaint the rulers with their desire of doing it: probably by some message before the service began.

Verse 15. After the reading of the law and the prophets] A certain portion of the law and another of the prophets, was read every Sabbath; and the law was so divided as to be read over once every year. In the notes at the conclusion of Deuteronomy, I have considered this subject at large, and given a complete table of the Parashoth, sections of the law, and Haphtaroth, sections of the prophets, which are read every Sabbath in the year in the Jewish synagogues. To have an exact view of every part of the Jewish ecclesiastical economy, the reader will do well to consult the above mentioned table, and those which follow it: they have been drawn up with great care, attention, and indescribable labour.

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

The rulers of the synagogue] These were the persons whose business it was to read the appointed sections, and to take care of the synagogue and its concerns; and to see that all was done decently and in order. Sent unto them] Seeing them to be Jews, they wished them to give some suitable address to the people, i.e. to the Jews who were then engaged in Divine worship; for the whole of the following discourse, which greatly resembles that of St. Stephen, Acts 7:1-53, is directed to the Jews alone; and this was probably spoken either in Hebrew or Greek. Ye men and brethren] andrev adelfoi, Men brethren, a Hebraism for, “Ye men who are our brethren,” i.e. Jews, as we ourselves are; but andrev is often an expletive, as we have already seen. See Clarke’s note on “Acts 7:2”.

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

Verses 14, 15. When they departed from Perga — Proceeding in the prosecution of their important work; they came to Antioch in Pisidia — A country to the north of Pamphylia; and went into the synagogue on the sabbath day, (Paul making it a point in every place first to offer salvation to the Jews,) and sat down — Among those that were worshipping there. And after the reading of the law and the prophets — The law was read over once every year, a portion of it being appointed for each sabbath; to which was added a lesson taken out of the prophets; the rulers of the synagogue — Having probably some knowledge of the public character which the two celebrated strangers sustained, and being curious to hear from their own mouth that new doctrine which had made so much noise in other places; sent unto them, saying, If ye have any word of exhortation for the people — Any declaration to make which may conduce to their edification; say on — As this is the proper season for doing it. According to the Jewish writers, (see Maimonides on the Talmud,) after public worship was over, any one might make a speech to the people in the synagogue, on any subject which he apprehended might be for their advantage: this, it seems, however, was seldom done without the permission of the rulers, which was thus given to Paul and Barnabas.

Ver. 15. If ye have a word of exhortation for the people, a word of consolation or of comfort, say on. Here is the ancient liberty of the synagogue, the liberty enjoyed by the Hebrew prophets.

15. Sent unto them—As strangers of Jewish features, pious demeanour, and intellectual expression. Men and brethren—Literally, men-brethren, or simply brethren. Word of exhortation—Or consolation. For with Israel in her history of sorrows, consolation and exhortation were the same word. And by that same word, consolation of Israel, (Luke 2:25,) was the Messiah designated. When Paul, therefore, unfolded the Messiah to their view, he very suitably responded to their courteous, we might almost say Christian, invitation.

3. Paul’s Missionary Argument at Pisidian Antioch, 16-41. Luke here at length furnishes a first specimen of Paul’s preaching, enabling us to judge by what methods Paul proclaimed to these provincial Jews that their long expected Messiah had come, and that upon him they must rely for eternal salvation.

1. In 16-23 he gives a preparatory rehearsal of the main points of Israel’s Old Testament history from Abraham to David, as the Messiah’s progenitor. This furnishes the historic grounding for Jesus. 2. In 24, 25 he grounds the same Jesus upon John the Baptist. 3. We have, 26-31, the Jesus-history given, presenting him as rejected indeed by Jerusalem, but predicted by the prophets, and, when slain by Pilate, raised from the dead by God, as attested by chosen witnesses. Thus the Jesus-history is embedded in the Israel-history. 4. Glad tidings, therefore, (32-37,) does the orator bring, that God’s Messianic promise is fulfilled, as prophesied of old, in the birth of God’s Son, and in his miraculous resurrection as the Holy One above all corruption. 5. A proclamation (38-41) of the joyful conclusion, an era of sin forgiven with a power unknown heretofore to Moses’ law: yet with the sad finale of perdition to all rejecters. Thus we have the skilful Christian argument by which the crucified Jesus is installed and incorporated into the divine history of Israel as her true Messiah, and her only Redeemer from sin and perdition.

1. Jesus grounded in Old Testament history, 16-23.

V. 16. Ye that fear God-Whether proselytes or heathens.

Verse 16. Men of Israel] Ye that are Jews by birth; and ye that fear God-ye that are proselytes to the Jewish religion. In this discourse Paul proves that Jesus Christ is the Messiah, sent from God, not only for the salvation of the Jews, but of the whole human race. And this he does, not with the rhetorician’s arts, but in a plain, simple detail of the history of Christ, and the most remarkable transactions of the people of God, which referred to his manifestation in the flesh. Rosenmuller.

Verse 16. Then Paul stood up, and beckoning with, or waving, his hand — To render the audience more attentive; said, Men of Israel, and ye that fear God — Whether proselytes or heathen; give audience — This expression, Ye that fear God, seems best to suit those who, by embracing the Jewish religion, had entered into covenant with the true God, yet so as also to include any others in whom a filial reverence for the Divine Being was a governing principle. The discourse which the apostle now delivered, seems to have been chiefly intended to illustrate the divine economy, in opening the gospel gradually, and preparing the Jews, by temporal mercies, for others of a more important nature. He had thus a good opportunity of showing his acquaintance with their Scriptures, (which they esteemed the highest part of literature,) and thereby of better engaging their attention. His sermon, which seems to be given us at large, is particularly worthy of our consideration, as being an example of his manner of preaching in all the synagogues, and of the arguments which he used for convincing the Jews and proselytes that Jesus was the Messiah, or Christ, foretold by David, in the second Psalm. See on Acts 17:2, &c.

Ver. 16. Then Paul stood up. His discourse is divided into three parts. First, here is a commemoration of the ancient works of God, continued to ver. 23. Secondly, a declaration of the Person of Christ as the true Messiah, down to the fortieth verse. Lastly, a warm and fervent exhortation. And what duty could be more imperative, what mission more gracious, than to exhibit the Lord of glory to their view; the Saviour, for whom their fathers had long waited. They could not but speak the things they had seen and heard for the salvation of their country.

16. Paul stood up—The first presentation of Paul, the Christian orator. Beckoning with his hand—Waving down his hand, as if solemnly invoking their attention. It expresses in majestic action what give audience does in majestic words. Ye that fear God—That is, Gentiles who conscientiously adore the only true God. He thus addresses both classes of men, the men of Israel and the Gentile proselytes, and all conscientious believers in monotheism. Give audience—Thrice does he, in the train of this address, make a similar solemn invitation, namely, besides this at verses 26 and 38. To such history as follows the Israelite never tired of listening, being their old ancestral story. To it the Gentile proselyte ever listened, as revealing a scene of novelty and wonder.

V. 17. The God-By such a commemoration of God's favours to their fathers, at once their minds were conciliated to the speaker, they were convinced of their duty to God, and invited to believe his promise, and the accomplishment of it. The six verses, Acts 13:17-22, contain the whole sum of the Old Testament.

Of this people-Paul here chiefly addresses himself to those whom he styles, Ye that fear God: he speaks of Israel first; and Acts 13:26, speaks more directly to the Israelites themselves.

Chose-And this exalted the people; not any merit or goodness of their own, Ezekiel 20:5.

Our fathers-Abraham and his posterity. Isaiah 1:2.

Verse 17. The God of-our fathers] The apostle begins his discourse with the Egyptian bondage, and their deliverance from it, as points the most remarkable and striking in their history; in which the providence and mighty power of God, exerted so frequently in their behalf, were peculiarly conspicuous.

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

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

Verses 17, 18. The God of this people, &c. — Such a commemoration of God’s favours to their fathers, as he here gives, was at once calculated to conciliate their minds to the speaker, to convince them of their duty to God, and to invite them to believe his promise and its accomplishment. This paragraph contains the whole sum of the Old Testament. See the passages referred to in the margin, and the notes thereon. Chose our fathers — Abraham, Isaac, and Jacob, to be the objects of his special favour, and for their sakes was pleased to promise most important blessings to their offspring; and exalted the people — Wrought astonishing miracles in their behalf, and raised them from the state of bondage and depression in which they lay prostrate in Egypt; and with a high arm — With an evident and most extraordinary display of uncontrollable and almighty power; brought them out of it — In spite of all the efforts of Pharaoh and his host to detain them in slavery. And forty years suffered he their manners — Greek, etropoforhsen, he endured their behaviour; by which expression the apostle gives an oblique intimation of that perverseness and ingratitude which so early began to prevail among them. But, according to the Alexandrian and Cambridge manuscripts, and the Syriac, Arabic, Coptic, and Ethiopic versions, the genuine reading is, etrofoforhsen, he nursed, or cherished them: a sense which suggests a fine view of the conduct of Divine Providence toward them; and, as Dr. Hammond observes, is beautifully connected with the expression of taking them up, when they lay like an exposed infant. See Deuteronomy 1:31; Ezekiel 16:4-8. The common reading, however, accords better with Psalm 96:8-10; Hebrews 3:8-11, and a variety of other passages of Scripture, where the perverse and ungrateful behaviour of the Israelites toward God, and his great patience with them, are represented as being so extraordinary as to deserve peculiar attention; and therefore, it seems, that reading ought to be preferred; as also, because it is supported by a much greater number of manuscripts and versions.

17. Chose our fathers—These words send the thoughts back to the dim beginning at the call of Abraham. Exalted the people—Namely, exalted Israel, even in her slavery, over despotic Egypt, by inflicting plagues on the despots withheld from the bondsmen.

V. 18. Deuteronomy 1:31.

Verse 18. About the time of forty years] The space of time between their coming out of Egypt, and going into the promised land.

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

Verses 17, 18. The God of this people, &c. — Such a commemoration of God’s favours to their fathers, as he here gives, was at once calculated to conciliate their minds to the speaker, to convince them of their duty to God, and to invite them to believe his promise and its accomplishment. This paragraph contains the whole sum of the Old Testament. See the passages referred to in the margin, and the notes thereon. Chose our fathers — Abraham, Isaac, and Jacob, to be the objects of his special favour, and for their sakes was pleased to promise most important blessings to their offspring; and exalted the people — Wrought astonishing miracles in their behalf, and raised them from the state of bondage and depression in which they lay prostrate in Egypt; and with a high arm — With an evident and most extraordinary display of uncontrollable and almighty power; brought them out of it — In spite of all the efforts of Pharaoh and his host to detain them in slavery. And forty years suffered he their manners — Greek, etropoforhsen, he endured their behaviour; by which expression the apostle gives an oblique intimation of that perverseness and ingratitude which so early began to prevail among them. But, according to the Alexandrian and Cambridge manuscripts, and the Syriac, Arabic, Coptic, and Ethiopic versions, the genuine reading is, etrofoforhsen, he nursed, or cherished them: a sense which suggests a fine view of the conduct of Divine Providence toward them; and, as Dr. Hammond observes, is beautifully connected with the expression of taking them up, when they lay like an exposed infant. See Deuteronomy 1:31; Ezekiel 16:4-8. The common reading, however, accords better with Psalm 96:8-10; Hebrews 3:8-11, and a variety of other passages of Scripture, where the perverse and ungrateful behaviour of the Israelites toward God, and his great patience with them, are represented as being so extraordinary as to deserve peculiar attention; and therefore, it seems, that reading ought to be preferred; as also, because it is supported by a much greater number of manuscripts and versions.

18. Suffered he their manners—Instead of the reading etropoforhsen, suffered he their manners, the reading preferred by modern scholars, etrofoforhsen, he bore them as a nurse.

V. 19. Seven nations-Enumerated Deuteronomy 7:1; about four hundred and fifty years-That is, from the choice of the fathers to the dividing of the land; it was about four hundred and fifty years.

Verse 19. Destroyed seven nations] The Canaanites, Hittites, Girgasites, Amorites, Hivites, Peresites, and Jebusites. The rabbins frequently call them twmwa שבעה Shebaah Omoth, the Seven Nations.

Verses 19, 20. And when he had destroyed seven nations — Enumerated Deuteronomy 7:1; in the land of Chanaan — Where they had been long settled, and had erected many kingdoms, defended by fortifications of great strength, as well as by numerous forces of horse and foot; he divided their land — Even the whole country; to them by lot — Or, for an inheritance, as kateklhronomhsen autoiv thn ghn, seems rather to signify, and supported them in it for many generations. After that he gave them judges — By whose heroic interposition he delivered them from those repeated oppressions and miseries which their frequent revolts to idolatry had brought upon them; until Samuel the prophet — Who was the last of these extraordinary leaders and magistrates. About the space of four hundred and fifty years — As the course of the sacred history will by no means permit us to imagine that the judges, in their succession, continued four hundred and fifty years after the settlement of Israel in Canaan, it being stated, (1 Kings 6:1,) that Solomon began to build the temple in the four hundred and eightieth year after they came out of Egypt; therefore, Sir Norton Knatchbull (with whom Bengelius, Doddridge, and many other learned men agree) is of opinion, that the apostle is not to be understood as signifying, “how long God gave them judges, but when he gave them.” He therefore refers the first words of this verse, kai meta tauta wv etesi tetrakosioiv kai penthkonta, to the words going before, (verse 17,) that is, to the time when the God of the children of Israel chose their fathers: and points and renders them thus: And afterward, about four hundred and fifty years, or, and about four hundred and fifty years afterward, he gave them judges, &c.; according to which sense, he observes, the old Latin and the Ethiopic interpreters read the passage; adding, (Annot. on some difficult Texts in the New Testament, p. 131,) “now this time, wherein God may properly be said to have chosen their fathers, about four hundred and fifty years before he gave them judges, is by them computed from the birth of Isaac, in whom God may properly be said to have chosen their fathers; for in his family the covenant was to rest. And, to make this computation evident: From the birth of Isaac to the birth of Jacob, are sixty years; from thence to their going into Egypt, one hundred and thirty; from thence to their coming out, two hundred and ten; from thence to their entrance into the land of Canaan, forty; and from thence to the division of the land, the time wherein it had rest, (about which time, it is probable, they began to settle their government by judges,) seven years; which, altogether, make up four hundred and forty-seven. And if it should be reckoned from the year before, when God established his covenant between himself and Abraham, and all his seed after him, (Genesis 17:19,) then it will be four hundred and forty-eight years, which comes one nearer to our number of four hundred and fifty; and answers sufficiently the apostle’s manner of expression, wv, about four hundred and fifty years.”

19. Seven nations—The names of which may be found in Deuteronomy 7:1.

Verse 20. And after that he gave unto them judges about the space of four hundred and fifty years] This is a most difficult passage, and has been termed by Scaliger, Crux Chronologorum. The apostle seems here to contradict the account in 1 Kings 6:1: And it came to pass in the four hundred and eightieth year after the children of Israel were come out of the land of Egypt, in the fourth year of Solomon’s reign, he began to build the house of the Lord.

Sir Norton Knatchbull, in his annotations upon difficult texts, has considered the various solutions proposed by learned men of the difficulty before us; and concludes that the words of the apostle should not be understood as meaning how long God gave them judges, but when he gave them; and therefore proposes that the first words of this verse, kai meta tauta, wv etesi tetrakosioiv kai penthkonta, should be referred to the words going before, Acts 13:17, that is, to the time WHEN the God of the children of Israel chose their fathers.

“Now this time wherein God may properly be said to have chosen their fathers, about 450 years before he gave them judges, is to be computed from the birth of Isaac, in whom God may properly be said to have chosen their fathers; for God, who had chosen Abraham out of all the people of the earth, chose Isaac at this time out of the children of Abraham, in whose family the covenant was to rest. To make this computation evident, let us observe that from the birth of Isaac to the birth of Jacob are 60 years; from thence to their going into Egypt, 130; from thence to the exodus, 210; from thence to their entrance into Canaan, 40; from that to the division of the land (about which time it is probable they began to settle their government by judges) 7 years; which sums make 447: viz. 60 + 130 + 210 + 40 + 7 = 447. And should this be reckoned from the year before the birth of Isaac, when God established his covenant between himself and Abraham, and all his seed after him, Genesis 17:19, at which time God properly chose their fathers, then there will be 448 years, which brings it to within two years of the 450, which is sufficiently exact to bring it within the apostle’s wv, about, or nearly.

“Some have made the period 452 years; which, though two years more than the apostle’s round number, is still sufficiently reconcilable with his qualifying particle wv, about. And it may be added that the most correct writers often express a sum totally, but not exactly: so, with Demosthenes and Plautus, we find that called a talent where some drachms were either wanting or abounding.” The sacred writers often express themselves in the same way: e.g. He made a molten sea, ten cubits from the one brim to the other; and a line of thirty cubits did compass it about. Now we know that the circumference of any circle is only in round numbers to its diameter as three to one; but, correctly, is considerably more, nearly as 22 to 7. But even the Spirit of God does not see it necessary to enter into such niceties, which would only puzzle, and not instruct the common reader.

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

Verses 19, 20. And when he had destroyed seven nations — Enumerated Deuteronomy 7:1; in the land of Chanaan — Where they had been long settled, and had erected many kingdoms, defended by fortifications of great strength, as well as by numerous forces of horse and foot; he divided their land — Even the whole country; to them by lot — Or, for an inheritance, as kateklhronomhsen autoiv thn ghn, seems rather to signify, and supported them in it for many generations. After that he gave them judges — By whose heroic interposition he delivered them from those repeated oppressions and miseries which their frequent revolts to idolatry had brought upon them; until Samuel the prophet — Who was the last of these extraordinary leaders and magistrates. About the space of four hundred and fifty years — As the course of the sacred history will by no means permit us to imagine that the judges, in their succession, continued four hundred and fifty years after the settlement of Israel in Canaan, it being stated, (1 Kings 6:1,) that Solomon began to build the temple in the four hundred and eightieth year after they came out of Egypt; therefore, Sir Norton Knatchbull (with whom Bengelius, Doddridge, and many other learned men agree) is of opinion, that the apostle is not to be understood as signifying, “how long God gave them judges, but when he gave them.” He therefore refers the first words of this verse, kai meta tauta wv etesi tetrakosioiv kai penthkonta, to the words going before, (verse 17,) that is, to the time when the God of the children of Israel chose their fathers: and points and renders them thus: And afterward, about four hundred and fifty years, or, and about four hundred and fifty years afterward, he gave them judges, &c.; according to which sense, he observes, the old Latin and the Ethiopic interpreters read the passage; adding, (Annot. on some difficult Texts in the New Testament, p. 131,) “now this time, wherein God may properly be said to have chosen their fathers, about four hundred and fifty years before he gave them judges, is by them computed from the birth of Isaac, in whom God may properly be said to have chosen their fathers; for in his family the covenant was to rest. And, to make this computation evident: From the birth of Isaac to the birth of Jacob, are sixty years; from thence to their going into Egypt, one hundred and thirty; from thence to their coming out, two hundred and ten; from thence to their entrance into the land of Canaan, forty; and from thence to the division of the land, the time wherein it had rest, (about which time, it is probable, they began to settle their government by judges,) seven years; which, altogether, make up four hundred and forty-seven. And if it should be reckoned from the year before, when God established his covenant between himself and Abraham, and all his seed after him, (Genesis 17:19,) then it will be four hundred and forty-eight years, which comes one nearer to our number of four hundred and fifty; and answers sufficiently the apostle’s manner of expression, wv, about four hundred and fifty years.”

20. After that—The true reading of this passage, as adopted by Bornemann, Lachmann, and Wordsworth, would be: “He assigned their land to them by inheritance for about four hundred and fifty years; after that he gave them judges.” The about four hundred and fifty years would measure the period of covenanting the inheritance, namely, from the birth of Isaac to the commencement of the judges. There is, then, no discrepancy between this passage and 1 Kings 6:1. But see Alford, who, after his method, denies that the two passages can be reconciled.

V. 21. He gave them Saul forty years-Including the time wherein Samuel judged Israel.

Verse 21. Saul the son of Cis] In all proper names quoted from the Old Testament, we should undoubtedly follow, as nearly as possible, the same orthography: vyq Kish, was the name of this king’s father, and so we spell it in the Old Testament, and yet have transformed it into Cis in the New, where the orthography is almost entirely lost.

The space of forty years.] Reckoning from the time of his anointing by Samuel to the time of his death, from A.M. 2909 to 2949.

Verses 21, 22. Afterward they desired a king — Being foolishly desirous of being like the neighbouring nations in that respect, and insensible of the favour which God had done them in assuming the character and relation of a king to them. And God gave them Saul — Whose government, with that of Samuel the prophet, lasted for the space of forty years — So Beza, Grotius, Limborch, and many other eminent critics. And when he had removed him — In his righteous displeasure, from reigning over Israel; he raised up unto them David — Hence they might understand that the dispensations of God admitted of various changes; to whom he gave a more glorious testimony — Than to Saul. See 1 Samuel 13:14; Psalm 89:20. And said, I have found David, &c., a man after my own heart — “This expression is to be taken in a limited sense. David was such at that time, but not at all times. And he was so in the respect here mentioned: he performed all God’s will — In the particulars there spoken of. But he was not a man after God’s own heart in other respects, wherein he performed his own will. In the matter of Uriah, for instance, he was as far from being a man after God’s own heart, as Saul himself was. It is, therefore, a very gross, as well as dangerous mistake, to suppose this is the character of David in every part of his behaviour. We must beware of this, unless we would recommend adultery and murder as things after God’s own heart.” So Mr. Wesley: and in the same sense Dr. Benson understands the words, observing, “when it is said that King David was a man after God’s own heart, it ought to be understood of his public, not of his private character. He was a man after God’s own heart, because he ruled his people Israel according to the divine will. He did not allow of idolatry; he did not set up for absolute power; he was guided in the government of the nation by the law of Moses, as the standing rule of government, and by the prophet, or the divine oracle, whereby God gave directions upon particular emergencies. That this was the meaning of David’s being a man after God’s own heart, will easily appear by comparing 1 Samuel 15:28; 28:17, 18; 1 Chronicles 9:13, 14; Psalm 78:70, &c.; 89:20, &c.”

Ver. 21. Afterwards they desired a king. This remark is pertinent, because their ultimate hope was in the king Messiah, to deliver them from all their enemies. But alas, under the regal sceptre they had less liberty than under their judges, and all their hopes in an arm of flesh ultimately failed. — Then with advantage Paul could call them to believe in Christ, whose throne was higher than the heavens. Paul then proceeds to use the arguments which Peter had enforced, and Stephen also: chap. 3. 4. 7.

21. Son of Cis—The Greek Kis, being the softened form of the Hebrew Kish. Forty years—The apostle furnishes these repeated lengthened periods to show the perpetuity and constancy of the dealings of God with Israel.

V. 22. Having removed him-Hence they might understand that the dispensations of God admit of various changes.

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

Verse 22. David-a man after mine own heart] That is, a man who would rule the kingdom according to God’s will. Dr. Benson’s observation on this point is very judicious: “When it is said that David was a man after God’s own heart, it should be understood, not of his private, but of his public, character. He was a man after God’s own heart, because he ruled the people according to the Divine will. He did not allow of idolatry; he did not set up for absolute power. He was guided in the government of the nation by the law of Moses, as the standing rule of government, and by the prophet, or the Divine oracle, whereby God gave directions upon particular emergencies. Whatever Saul’s private character was, he was not a good king in Israel. He did not follow the law, the oracle, and the prophet; but attempted to be absolute, and thereby to subvert the constitution of the kingdom. That this was the meaning of David’s being a man after God’s own heart will easily appear by comparing 1 Samuel 15:28; 28:17, 18; 1 Chronicles 10:13, 14; Psalm 78:70, &c.; Psalm 89:20, &c.”

Verses 21, 22. Afterward they desired a king — Being foolishly desirous of being like the neighbouring nations in that respect, and insensible of the favour which God had done them in assuming the character and relation of a king to them. And God gave them Saul — Whose government, with that of Samuel the prophet, lasted for the space of forty years — So Beza, Grotius, Limborch, and many other eminent critics. And when he had removed him — In his righteous displeasure, from reigning over Israel; he raised up unto them David — Hence they might understand that the dispensations of God admitted of various changes; to whom he gave a more glorious testimony — Than to Saul. See 1 Samuel 13:14; Psalm 89:20. And said, I have found David, &c., a man after my own heart — “This expression is to be taken in a limited sense. David was such at that time, but not at all times. And he was so in the respect here mentioned: he performed all God’s will — In the particulars there spoken of. But he was not a man after God’s own heart in other respects, wherein he performed his own will. In the matter of Uriah, for instance, he was as far from being a man after God’s own heart, as Saul himself was. It is, therefore, a very gross, as well as dangerous mistake, to suppose this is the character of David in every part of his behaviour. We must beware of this, unless we would recommend adultery and murder as things after God’s own heart.” So Mr. Wesley: and in the same sense Dr. Benson understands the words, observing, “when it is said that King David was a man after God’s own heart, it ought to be understood of his public, not of his private character. He was a man after God’s own heart, because he ruled his people Israel according to the divine will. He did not allow of idolatry; he did not set up for absolute power; he was guided in the government of the nation by the law of Moses, as the standing rule of government, and by the prophet, or the divine oracle, whereby God gave directions upon particular emergencies. That this was the meaning of David’s being a man after God’s own heart, will easily appear by comparing 1 Samuel 15:28; 28:17, 18; 1 Chronicles 9:13, 14; Psalm 78:70, &c.; 89:20, &c.”

22. After mine own heart—Not as being absolutely conformed to the perfect heart of God, but, as compared with Saul, a king who would reign according to the law of Moses, and in obedience to the commands of God. Paul traces the history of Israel to its culmination in the person of David, the regal type and ancestor of the Messianic king, and then fastens Jesus the Saviour to him by the tie of hereditary and prophetic lineage.

Verse 23. Of this man’s seed hath God-raised-a Saviour] That Jesus Christ came in a direct and indisputable line from David, according to both promise and prophecy, may be seen in the notes on Matthew 1:1, &c., and particularly in the notes at the end of Luke 3. And that the Messiah was promised to come from the family of David, see Isaiah 11:1, 2, and Jeremiah 23:5, 6.

Verses 23-25. Of this man’s seed — From that rod out of the stem of Jesse, that branch out of his roots; hath God, according to his promise, (Isaiah 9:6, 7; 11:1; Jeremiah 23:5, 6,) raised unto Israel a Saviour, Jesus — So long foretold in the sacred oracles. When John had first preached, before his coming — Greek, pro proswpou thv eisodou, to introduce his appearance: (so Doddridge:) the baptism of repentance — Even that baptism which, in token of their repentance, they were commanded by God to receive. Of John’s preaching, see the notes on Matthew 3:1, &c.; Luke 3:7-17. He mentions the preaching of John in this incidental manner as a thing already known to them. And so, doubtless, it was: for it gave so loud an alarm to the whole Jewish nation, as could not but be heard in foreign countries, at least as remote as Pisidia. As John fulfilled his course — His work was quickly finished, and, therefore, might well be termed, a course, or race: he said, Who think ye that I am? I am not he — I am not the person whom you suppose me to be, that is, the Messiah. See the notes on John 1:20, 27.

23. Of this man’s seed—In this verse, which may have been uttered before the Gospels were written, it is remarkable that Paul gives his attestation beforehand to the truth of the genealogies which trace the time of Jesus up to the royal David, thus making Jesus a human prince and legal heir to the throne of Palestine.

2. Jesus grounded upon John the Baptist, 24, 25.

We do not suppose that even here, in distant Pisidian Antioch, the name of Jesus was wholly unknown. And John the Baptist, whom all the people of Palestine held to be a prophet, was a familiarly known and revered authority.

V. 24. John having first preached-He mentions this, as a thing already known to them. And so doubtless it was. For it gave so loud an alarm to the whole Jewish nation, as could not but be heard of in foreign countries, at least as remote as Pisidia.

Verse 24. John-preached-the baptism of repentance] On the nature and effects of John’s preaching, see Clarke’s notes on “Matthew 3:1”, &c., and Luke 3:10-15.

Verses 23-25. Of this man’s seed — From that rod out of the stem of Jesse, that branch out of his roots; hath God, according to his promise, (Isaiah 9:6, 7; 11:1; Jeremiah 23:5, 6,) raised unto Israel a Saviour, Jesus — So long foretold in the sacred oracles. When John had first preached, before his coming — Greek, pro proswpou thv eisodou, to introduce his appearance: (so Doddridge:) the baptism of repentance — Even that baptism which, in token of their repentance, they were commanded by God to receive. Of John’s preaching, see the notes on Matthew 3:1, &c.; Luke 3:7-17. He mentions the preaching of John in this incidental manner as a thing already known to them. And so, doubtless, it was: for it gave so loud an alarm to the whole Jewish nation, as could not but be heard in foreign countries, at least as remote as Pisidia. As John fulfilled his course — His work was quickly finished, and, therefore, might well be termed, a course, or race: he said, Who think ye that I am? I am not he — I am not the person whom you suppose me to be, that is, the Messiah. See the notes on John 1:20, 27.

V. 25. His course-His work was quickly finished, and might therefore well be termed a course or race. Luke 3:16.

Verse 25. As John fulfilled his course] As John was fulfilling his race, he said, &c. It has been supposed that the word dromon, course, or race, is used here to point out the short duration of the Baptist’s ministry, and the fervent zeal with which he performed it. It signifies properly his ministry, or life. A man’s work, employment, function, &c., is his race, course, or way of life. John had a ministry from God; and he discharged the duties of it with zeal and diligence; bore the fatigues of it with patience and resignation; and was gloriously successful in it, because the hand of the Lord was with him.

Verses 23-25. Of this man’s seed — From that rod out of the stem of Jesse, that branch out of his roots; hath God, according to his promise, (Isaiah 9:6, 7; 11:1; Jeremiah 23:5, 6,) raised unto Israel a Saviour, Jesus — So long foretold in the sacred oracles. When John had first preached, before his coming — Greek, pro proswpou thv eisodou, to introduce his appearance: (so Doddridge:) the baptism of repentance — Even that baptism which, in token of their repentance, they were commanded by God to receive. Of John’s preaching, see the notes on Matthew 3:1, &c.; Luke 3:7-17. He mentions the preaching of John in this incidental manner as a thing already known to them. And so, doubtless, it was: for it gave so loud an alarm to the whole Jewish nation, as could not but be heard in foreign countries, at least as remote as Pisidia. As John fulfilled his course — His work was quickly finished, and, therefore, might well be termed, a course, or race: he said, Who think ye that I am? I am not he — I am not the person whom you suppose me to be, that is, the Messiah. See the notes on John 1:20, 27.

25. John… said—Paul here quotes in substance words spoken by John in testimony to Jesus as given by different evangelists, and probably uttered at different times by the Baptist.

3. The Jesus-history unfolded as sustained by prophecy and miracle, 26-31.

Verse 26. Men and brethren] This should have been translated brethren simply. See Clarke note on “Acts 7:2”.

Children of the stock of Abraham] All ye that are Jews. And whosoever among you feared God] That is, all ye who are Gentiles, and are now proselytes to the Jewish religion.

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

Verses 26-31. Men and brethren — Even all you who are children of the stock of Abraham — Whether ye are my equals in years, or of more advanced age — And whosoever among you feareth God — Of whatever family or nation you may be; unto you is the word of this salvation sent — A great and important salvation, which I am commissioned to preach and offer to mankind. For they that dwell at Jerusalem, &c. — He here anticipates a strong objection, “Why did not the people at Jerusalem, and especially their rulers, believe?” They knew him not — Though God bore a most convincing testimony to him by the wonderful miracles which he performed; nor yet the voices of the prophets — They did not believe in him, because they understood not those very prophets whose writings they read or heard continually. Their very condemning him, innocent as he was, proves that they understood not the prophecies concerning him. And when they had — Inadvertently, without intending any thing of the kind; fulfilled all that was written of him — In such a circumstantial detail of particulars as is truly astonishing; they took him down from the tree — On which he had expired in the midst of ignominy and torture; and laid him in a sepulchre — Permitted his friends to bury him. But God raised him from the dead — According to the prediction of the prophets, and also his own prediction, frequently repeated, which they had heard from him before; but the accomplishment of which they were unable to hinder. And he was seen many days — After he was risen from the dead; of them which came up with him from Galilee — A little before his death. This last journey both presupposes all the rest, and was the most important of all. Who are his witnesses to the people — Of the Jews, among whom they still reside.

26. Men and brethren—Opening now the evangelic history the apostle makes an earnest recommencement. To you… sent—He presents Jesus as a precious boon sent to them in consideration of their Abrahamic lineage.

V. 27. For they that dwell at Jerusalem, and their rulers-He here anticipates a strong objection, "Why did not they at Jerusalem, and especially their rulers, believe?" They know not him, because they understood not those very prophets whom they read or heard continually. Their very condemning him, innocent as he was, proves that they understood not the prophecies concerning him.

Verse 27. Because they knew him not] A gentle excuse for the persecuting high priests, &c. They did not know that Jesus was the Christ, because they did not know the prophets: and why did they not know the prophets, which were read every Sabbath day? Because they did not desire to know his will; and therefore they knew not the doctrine of God: nor did they know that, in condemning Christ, they fulfilled those very Scriptures which were read every Sabbath day in their synagogues.

Verses 26-31. Men and brethren — Even all you who are children of the stock of Abraham — Whether ye are my equals in years, or of more advanced age — And whosoever among you feareth God — Of whatever family or nation you may be; unto you is the word of this salvation sent — A great and important salvation, which I am commissioned to preach and offer to mankind. For they that dwell at Jerusalem, &c. — He here anticipates a strong objection, “Why did not the people at Jerusalem, and especially their rulers, believe?” They knew him not — Though God bore a most convincing testimony to him by the wonderful miracles which he performed; nor yet the voices of the prophets — They did not believe in him, because they understood not those very prophets whose writings they read or heard continually. Their very condemning him, innocent as he was, proves that they understood not the prophecies concerning him. And when they had — Inadvertently, without intending any thing of the kind; fulfilled all that was written of him — In such a circumstantial detail of particulars as is truly astonishing; they took him down from the tree — On which he had expired in the midst of ignominy and torture; and laid him in a sepulchre — Permitted his friends to bury him. But God raised him from the dead — According to the prediction of the prophets, and also his own prediction, frequently repeated, which they had heard from him before; but the accomplishment of which they were unable to hinder. And he was seen many days — After he was risen from the dead; of them which came up with him from Galilee — A little before his death. This last journey both presupposes all the rest, and was the most important of all. Who are his witnesses to the people — Of the Jews, among whom they still reside.

27. They that dwell at Jerusalem—Paul here touches with delicate skill upon a critical point. Have the hierarchy at our spiritual capital accepted this Jesus? And, if not, shall we in the distant wilds of Pisidia, accepting this stranger’s word, pretend to know better than they? Voices of the prophets—In these beautiful words does the apostle refer them to a higher authority than himself, or even the hierarchy of the day. The voices of the prophets speaking from the holy record are resounding through the world in the synagogue service of every sabbath day—even in this synagogue of Pisidian Antioch. The rulers knew not this Jesus aright, because they understood not the sweet utterances of those old prophetic voices. They have fulfilled them—They have not only not known the prophecies, but they have actually in their ignorance fulfilled them. And here the apostle is a true Protestant. He appeals from the hierarchy and the pontiff to the private judgment and the individual conscience.

Verse 28. They found no cause of death in him] No reason why he should be condemned. Though they accused him of several things, yet they could not substantiate the most trifling charge against him; and yet, in opposition to all justice and equity, desired Pilate to put him to death! This points their perfidy in the strongest light.

Verses 26-31. Men and brethren — Even all you who are children of the stock of Abraham — Whether ye are my equals in years, or of more advanced age — And whosoever among you feareth God — Of whatever family or nation you may be; unto you is the word of this salvation sent — A great and important salvation, which I am commissioned to preach and offer to mankind. For they that dwell at Jerusalem, &c. — He here anticipates a strong objection, “Why did not the people at Jerusalem, and especially their rulers, believe?” They knew him not — Though God bore a most convincing testimony to him by the wonderful miracles which he performed; nor yet the voices of the prophets — They did not believe in him, because they understood not those very prophets whose writings they read or heard continually. Their very condemning him, innocent as he was, proves that they understood not the prophecies concerning him. And when they had — Inadvertently, without intending any thing of the kind; fulfilled all that was written of him — In such a circumstantial detail of particulars as is truly astonishing; they took him down from the tree — On which he had expired in the midst of ignominy and torture; and laid him in a sepulchre — Permitted his friends to bury him. But God raised him from the dead — According to the prediction of the prophets, and also his own prediction, frequently repeated, which they had heard from him before; but the accomplishment of which they were unable to hinder. And he was seen many days — After he was risen from the dead; of them which came up with him from Galilee — A little before his death. This last journey both presupposes all the rest, and was the most important of all. Who are his witnesses to the people — Of the Jews, among whom they still reside.

28. No cause… yet desired… be slain—These be bold words following upon the apostle’s heart-touching appeals to his brethren in the flesh. They are a charge of causeless murder against the spiritual lords of Judaism. There could be no doubt that upon some minds in the assembly the words would be appalling. But it would not be the Gentile monotheists, but the Judaists that would be thrilled with horror.

V. 29. They fulfilled all things that were written of him-So far could they go, but no farther.

Verse 29. They took him down from the tree] The apostle passes rapidly over several circumstances of his death, that he might establish the fact of his resurrection.

Verses 26-31. Men and brethren — Even all you who are children of the stock of Abraham — Whether ye are my equals in years, or of more advanced age — And whosoever among you feareth God — Of whatever family or nation you may be; unto you is the word of this salvation sent — A great and important salvation, which I am commissioned to preach and offer to mankind. For they that dwell at Jerusalem, &c. — He here anticipates a strong objection, “Why did not the people at Jerusalem, and especially their rulers, believe?” They knew him not — Though God bore a most convincing testimony to him by the wonderful miracles which he performed; nor yet the voices of the prophets — They did not believe in him, because they understood not those very prophets whose writings they read or heard continually. Their very condemning him, innocent as he was, proves that they understood not the prophecies concerning him. And when they had — Inadvertently, without intending any thing of the kind; fulfilled all that was written of him — In such a circumstantial detail of particulars as is truly astonishing; they took him down from the tree — On which he had expired in the midst of ignominy and torture; and laid him in a sepulchre — Permitted his friends to bury him. But God raised him from the dead — According to the prediction of the prophets, and also his own prediction, frequently repeated, which they had heard from him before; but the accomplishment of which they were unable to hinder. And he was seen many days — After he was risen from the dead; of them which came up with him from Galilee — A little before his death. This last journey both presupposes all the rest, and was the most important of all. Who are his witnesses to the people — Of the Jews, among whom they still reside.

29. Fulfilled all… written of him—And so by their very slaying him demonstrated his Messiahship.

Verse 30. But God raised him from the dead] And thus gave the fullest proof of his innocence. God alone can raise the dead; and he would not work a miracle so very extraordinary, but on some extraordinary occasion.

Verses 26-31. Men and brethren — Even all you who are children of the stock of Abraham — Whether ye are my equals in years, or of more advanced age — And whosoever among you feareth God — Of whatever family or nation you may be; unto you is the word of this salvation sent — A great and important salvation, which I am commissioned to preach and offer to mankind. For they that dwell at Jerusalem, &c. — He here anticipates a strong objection, “Why did not the people at Jerusalem, and especially their rulers, believe?” They knew him not — Though God bore a most convincing testimony to him by the wonderful miracles which he performed; nor yet the voices of the prophets — They did not believe in him, because they understood not those very prophets whose writings they read or heard continually. Their very condemning him, innocent as he was, proves that they understood not the prophecies concerning him. And when they had — Inadvertently, without intending any thing of the kind; fulfilled all that was written of him — In such a circumstantial detail of particulars as is truly astonishing; they took him down from the tree — On which he had expired in the midst of ignominy and torture; and laid him in a sepulchre — Permitted his friends to bury him. But God raised him from the dead — According to the prediction of the prophets, and also his own prediction, frequently repeated, which they had heard from him before; but the accomplishment of which they were unable to hinder. And he was seen many days — After he was risen from the dead; of them which came up with him from Galilee — A little before his death. This last journey both presupposes all the rest, and was the most important of all. Who are his witnesses to the people — Of the Jews, among whom they still reside.

30. God raised him—Here by one bold stroke the malefactor is made divine. Jesus not only worked miracles, but he was in his history and in himself the greatest of miracles. Is the Sanhedrin great? this Jesus is infinitely greater.

V. 31. He was seen many days by them who came up with him from Galilee to Jerusalem-This last journey both presupposes all the rest, and was the most important of all.

Verse 31. He was seen many days, &c.] The thing was done but a very short time since; and many of the witnesses are still alive, and ready to attest the fact of this resurrection in the most unequivocal manner.

Verses 26-31. Men and brethren — Even all you who are children of the stock of Abraham — Whether ye are my equals in years, or of more advanced age — And whosoever among you feareth God — Of whatever family or nation you may be; unto you is the word of this salvation sent — A great and important salvation, which I am commissioned to preach and offer to mankind. For they that dwell at Jerusalem, &c. — He here anticipates a strong objection, “Why did not the people at Jerusalem, and especially their rulers, believe?” They knew him not — Though God bore a most convincing testimony to him by the wonderful miracles which he performed; nor yet the voices of the prophets — They did not believe in him, because they understood not those very prophets whose writings they read or heard continually. Their very condemning him, innocent as he was, proves that they understood not the prophecies concerning him. And when they had — Inadvertently, without intending any thing of the kind; fulfilled all that was written of him — In such a circumstantial detail of particulars as is truly astonishing; they took him down from the tree — On which he had expired in the midst of ignominy and torture; and laid him in a sepulchre — Permitted his friends to bury him. But God raised him from the dead — According to the prediction of the prophets, and also his own prediction, frequently repeated, which they had heard from him before; but the accomplishment of which they were unable to hinder. And he was seen many days — After he was risen from the dead; of them which came up with him from Galilee — A little before his death. This last journey both presupposes all the rest, and was the most important of all. Who are his witnesses to the people — Of the Jews, among whom they still reside.

31. From Galilee… witnesses—The predictions are proved by the record; their fulfilment by living testimony.

4. Glad tidings! the promise fulfilled, 32-37.

Verse 32. We declare unto you glad tidings] We proclaim that Gospel to you which is the fulfilment of the promise made unto the fathers.

Verses 32-37. And we declare unto you glad tidings — Tidings which should be in a particular manner acceptable to the Jews; that the promise which was made unto the fathers — And was the hope and joy of their posterity through so many succeeding ages; God hath fulfilled unto us their children — Most signally and manifestly; in that he hath raised up Jesus again — From the dead, and thereby hath declared, in the most convincing manner, that he is indeed his Son, the Messiah; as it is also written in the second Psalm — By this it appears that the Psalms were then placed in the same order as they are now; and it is observable that this is the only quotation of the Old Testament so circumstantially made in the New. Thou art my Son, this day, &c. — It is true, he was the Son of God before his incarnation, yea, from eternity. See notes on John 1:1-5; Hebrews 1:2-12; 7:3. The meaning, therefore, here is, I have this day declared thee to be my Son, as (Romans 1:4) Paul says, he was declared to be the Son of God with power, by the resurrection from the dead. And it is with peculiar propriety and beauty that God is said to have begotten him when he raised him from the dead, as Jesus seemed then to be born out of the earth anew. And to show that he raised him up, no more to return to corruption — That is, to die no more; he said, I will give you the sure mercies of David — The blessings promised to David in Christ, which are sure, certain, and firm to every true believer in him. Or, “mercies by the resurrection of him whom I have now set upon the throne of David, are made sure to you, and shall prove eternal as his life and reign.” The resurrection of Christ, therefore, is implied in the words: for without it those blessings could not have been given. Wherefore he saith also, (namely, Psalm 16:10,) Thou shalt not suffer thy Holy One to see corruption — Words which, it is evident, must refer, not to the inspired writer himself, but to some other person; for David — By whom this Psalm was written; after he had served his own generation, by the will of God — Or, as the words may be rendered, had served the will of God in his generation; fell asleep — That is, died; and saw corruption — In the same manner as other human bodies do, when the soul is separated from them. Observe, reader, the character here given of David; he served the will of God, or, served his generation according to the will of God. This was his business here on earth: he lived for this purpose. What is thy business? Why art thou here? Thou who art yet in the world? Is it not that thou also mayest serve the will of God? Art thou serving it now? Doing all his will? O remember, only he that doth the will of God shall enter the kingdom of heaven, Matthew 7:21.

32. Glad tidings—The news which Paul brings is not a message of terror or destruction, but glad tidings of salvation, promise, remission of sins.

V. 33. Thou art my Son, this day have I begotten thee-It is true, he was the Son of God from eternity. The meaning therefore is, I have this day declared thee to be my Son. As St. Paul elsewhere, declared to be the Son of God with power, by the resurrection from the dead, Romans 1:4. And it is with peculiar propriety and beauty that God is said to have begotten him, on the day when he raised him from the dead, as he seemed then to be born out of the earth anew. Psalm 2:7.

Verse 33. Written in the second Psalm] Instead of tw yalmw tw deuterw the second Psalm, prwtw yalmw, the first Psalm, is the reading of D, and its Itala version, and several of the primitive fathers. Griesbach has received it into the text; but not, in my opinion, on sufficient evidence. The reason of these various readings is sufficiently evident to those who are acquainted with Hebrew MSS. In many of these, two Psalms are often written as one; and the first and second Psalms are written as one in seven of Kennicott’s and Deuteronomy Rossi’s MSS. Those who possessed such MSS. would say, as it is written in the FIRST Psalm; those who referred to MSS. where the two Psalms were separate, would say, in the SECOND Psalm, as they would find the quotation in question in the first verse of the second Psalm. There is, therefore, neither contradiction nor difficulty here; and it is no matter which reading we prefer, as it depends on the simple circumstance, whether we consider these two Psalms as parts of one and the same, or whether we consider them as two distinct Psalms. Thou art my Son, this day have I begotten thee.] It has been disputed whether this text should be understood of the incarnation or of the resurrection of our Lord. If understood of his incarnation, it can mean no more than this, that the human nature of our blessed Lord was begotten by the energy of the Holy Spirit in the womb of the blessed virgin; for as to his Divine nature, which is allotted to be God, it could neither be created nor begotten. See some reasons offered for this on Luke 1:35; and, if those be deemed insufficient, a thousand more may be added. But in the above reasons it is demonstrated that the doctrine of the eternal Sonship of Christ is absolutely irreconcilable to reason, and contradictory to itself. ETERNITY is that which has had no beginning, nor stands in any reference to time: SON supposes time, generation, and father; and time also antecedent to such generation: therefore the rational conjunction of these two terms, Son and eternity, is absolutely impossible, as they imply essentially different and opposite ideas.

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

Verses 32-37. And we declare unto you glad tidings — Tidings which should be in a particular manner acceptable to the Jews; that the promise which was made unto the fathers — And was the hope and joy of their posterity through so many succeeding ages; God hath fulfilled unto us their children — Most signally and manifestly; in that he hath raised up Jesus again — From the dead, and thereby hath declared, in the most convincing manner, that he is indeed his Son, the Messiah; as it is also written in the second Psalm — By this it appears that the Psalms were then placed in the same order as they are now; and it is observable that this is the only quotation of the Old Testament so circumstantially made in the New. Thou art my Son, this day, &c. — It is true, he was the Son of God before his incarnation, yea, from eternity. See notes on John 1:1-5; Hebrews 1:2-12; 7:3. The meaning, therefore, here is, I have this day declared thee to be my Son, as (Romans 1:4) Paul says, he was declared to be the Son of God with power, by the resurrection from the dead. And it is with peculiar propriety and beauty that God is said to have begotten him when he raised him from the dead, as Jesus seemed then to be born out of the earth anew. And to show that he raised him up, no more to return to corruption — That is, to die no more; he said, I will give you the sure mercies of David — The blessings promised to David in Christ, which are sure, certain, and firm to every true believer in him. Or, “mercies by the resurrection of him whom I have now set upon the throne of David, are made sure to you, and shall prove eternal as his life and reign.” The resurrection of Christ, therefore, is implied in the words: for without it those blessings could not have been given. Wherefore he saith also, (namely, Psalm 16:10,) Thou shalt not suffer thy Holy One to see corruption — Words which, it is evident, must refer, not to the inspired writer himself, but to some other person; for David — By whom this Psalm was written; after he had served his own generation, by the will of God — Or, as the words may be rendered, had served the will of God in his generation; fell asleep — That is, died; and saw corruption — In the same manner as other human bodies do, when the soul is separated from them. Observe, reader, the character here given of David; he served the will of God, or, served his generation according to the will of God. This was his business here on earth: he lived for this purpose. What is thy business? Why art thou here? Thou who art yet in the world? Is it not that thou also mayest serve the will of God? Art thou serving it now? Doing all his will? O remember, only he that doth the will of God shall enter the kingdom of heaven, Matthew 7:21.

Ver. 33. Thou art my Son, this day have I begotten thee. Let us hear on this verse our great Dr. Lightfoot, whose learning commands deference. “Was this resurrection-day the day when he was begotten? Was it the first day that he was the Son of God? It was the first day when he was declared the Son of God with power, Romans 1:3, and of his manifestation as the Son of God. It was the day of his victory, and of his regal assumption; the day of trophy and triumph, of demonstration that he was the Son of God, the true Messiah. It was the sign which the Lord had promised to give the jews; and if they would not believe the sign of his resurrection, other signs were of no avail.” Sermon at Hereford Assizes. When the Father says, Thou art my Son, was there ever a time when he was not his Son? The Arians are blind, who would limit his filiation to the day of his resurrection. The resurrection only declared his glory. Romans 1:4.

Limborch, a Dutch minister, and decidedly a unitarian, expounds those words literally, first of David, the day when he was anointed king. And secondly, juxta sensum mysticum predictam Jesu Christi resurrectionem ex mortuis. According to the mystical sense, they foretel the resurrection of Jesus Christ from the dead.

He adds presently after, that those words, Thou art my Son, to-day have I begotten thee, are not designed to prove that he is the Son of God, begotten of God from eternity; for that the resurrection of Jesus does not prove, for with eternal generation they have no connection, but foretold indeed that God as it were would beget him anew, and constitute him his Son. Sed quidem, quod Deus ipsum quasi de novo genuerit, atque filium suum constituerit.

The sense of Limborch may equally be found in the following gloss. “Eternity is that which has no beginning, nor does it stand in reference to time. SON supposes time, generation, and Father; and time also antecedent to such a generation; therefore the conjunction of those two terms, son and eternity, is absolutely impossible, as they imply essentially different and opposite ideas.”

It is replied, All this is reasoning after the flesh, and is true only of mortal sinful men. It is a substitution of philosophy for the bible. The subject is so serious, and the negations so bold as to demand enquiries. What was that hidden wisdom which the Father possessed in his bosom, before he had made the mountains, or had given the sea his decree? Proverbs 8:22. What was that Word of Jehovah, which created the heavens by the breath or spirit of his mouth? Psalm 33:6. Who was that Ruler of the gentiles, born in Bethlehem, and whose goings forth were of old from everlasting? Micah 5:2. Were all the prophets mad who expected the Messiah from heaven? Isaiah 62:1. Have all the fathers, who died in the faith, perished in idolatry? Were the three hundred and eighteen christian fathers, and grandchildren of the apostles, deceived in the Nicene creed, that Christ is God of God, of one substance with the Father. Were the one hundred and fifty who met presently after in Constantinople, and who subscribed to the same faith, equally deceived? Rather let us say with Paul, that the Son, being in the form of God, thought it no robbery to be equal with God.” Philippians 2:5-12.

To this we may add, that Christ is called the Son of God antecedently to his incarnation or miraculous conception, and consequently he did not become such by the assumption of our nature, as some have imagined. “In the fulness of time,” it is said, “God sent forth his Son, made of a woman, made under the law.” Galatians 4:4. The position here affirmed is, that God sent forth his Son to redeem the transgressors of the law. His being “made of a woman, and made under the law,” or covenant of works which man had broken, expresses the necessary means for the accomplishment of this great end, which means, though preseding our redemption, are subsequent to the son-ship of Christ. It is equally evident that he was the Son of God before he was made of a woman, as that he was the Word before he was made flesh. John 1:14. If it be alleged that Christ is here called the Son of God on account of his being “made of a woman,” it might with equal truth be affirmed that he is so called, because of his being “made under the law,” which is too absurd to imagine. In Romans 8:3 it is declared, that “God sent his own Son in the likeness of sinful flesh,” which is equivalent to saying that the Son of God assumed human nature: he must therefore have been the Son of God antecedently to his assumption of it. Other scriptures show that he is called the Son of God antecedently to his being “manifested to destroy the works of the devil:” but he was manifested by taking upon him our nature, and was therefore the Son of God before his incarnation. According to the phraseology employed in 1 John 3:8, it is as clear that Christ was the Son of God antecedently to his being manifested to destroy the works of the devil, as that he was truly God, antecedently to his being manifest in the flesh. 1 Timothy 3:16. Christ was the true God and the eternal Life in his preëxistent state, but he could be such only as he was the Son of God, the appellatives being totally inapplicable to any other nature. Besides, it would surely be highly absurd to affirm, as the apostle does, that the Son of God was manifested to destroy the works of the devil, had he not previously existed under that character; for then it would be the manifestation of a nonentity, or of that which had no existence.

The objection so often made to the Divine Sonship of Christ, that it implies inferiority, is without any solid foundation. Whatever be the inferiority attached to the idea of sonship, it is not an inferiority of nature, in reference to Christ; for his claiming to be the Son of God was, according to the scriptures, making himself, not inferior, but equal with God. John 5:18.

It has also been alleged with much plausibility, that Sonship implies a posteriority of existence, or that Christ as a Son could not have existed till after the Father. To attribute therefore to him no other divinity than what is denoted by Sonship, is attributing to him none at all, as nothing can be divine which is not eternal. — But if this reasoning be just, it will prove that the divine purposes are not eternal, Ephesians 3:11, or that there was once a point in duration in which the supreme Being was without thought, purpose or design. For it may with equal truth be said, that God must exist before he could will any thing, as that the Father must exist before he had a Son. But if God must exist before he could purpose any thing, there must have been a period in which he existed without thought, purpose or design; that is, in which he was not God. The truth is, the whole of this apparent difficulty arises from the want of distinguishing between the order of nature, and the order of time. In the order of nature, the sun in the heavens must have existed before it could shine; but in the order of time, the sun and its rays are coëval: it never existed a single instant without them. In the order of nature, God must have existed before he could purpose; but in the order of time or duration, he never existed without his purpose: for a God without thought or purpose would be no God at all. And thus in the order of nature, the Father must have existed before the Son; but in that of duration, he never existed without the Son. The Father and the Son therefore are properly eternal.

33. Raised up Jesus again—The word again is here unauthorized by the Greek. We do not understand the passage here quoted from the second Psalm to describe or prove the resurrection of Christ, but his birth and consequent inauguration as king upon Zion. Paul in the three verses 33-35 quotes three proof texts in the order of a beautiful climax. This first quotation proves the divine Sonship of Christ, which prepares us to accept the proof of his superiority to death and corruption. The second, from Isaiah 55:3, (Septuagint version,) proves the everlasting kingdom of the Messiah, and his consequent personal immortality. The third, from Psalm 16:10, directly proves the exemption of Messiah from bodily corruption, thus bringing the argument to its complete point. Thou art my Son—In this second Psalm, which was applied by the Jewish Church to the Messiah, Jehovah is introduced as inaugurating his Son upon Mount Zion. That Son is heir to the uttermost parts of the earth; the Gentiles, with all their kings, are bidden to forestall a forced subjection by a voluntary obedience. It is this Messiah whom Paul this day proclaims to Antioch.

V. 34. No more to return to corruption-That is, to die no more. I will give you the sure mercies of David-The blessings promised to David in Christ. These are sure, certain, firm, solid, to every true believer in him. And hence the resurrection of Christ necessarily follows; for without this, those blessings could not be given. Isaiah 55:3.

Verse 34. No more to return to corruption] To the grave, to death, the place and state of corruption; for so we should understand the word diafqoran in the text.

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

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

Verses 32-37. And we declare unto you glad tidings — Tidings which should be in a particular manner acceptable to the Jews; that the promise which was made unto the fathers — And was the hope and joy of their posterity through so many succeeding ages; God hath fulfilled unto us their children — Most signally and manifestly; in that he hath raised up Jesus again — From the dead, and thereby hath declared, in the most convincing manner, that he is indeed his Son, the Messiah; as it is also written in the second Psalm — By this it appears that the Psalms were then placed in the same order as they are now; and it is observable that this is the only quotation of the Old Testament so circumstantially made in the New. Thou art my Son, this day, &c. — It is true, he was the Son of God before his incarnation, yea, from eternity. See notes on John 1:1-5; Hebrews 1:2-12; 7:3. The meaning, therefore, here is, I have this day declared thee to be my Son, as (Romans 1:4) Paul says, he was declared to be the Son of God with power, by the resurrection from the dead. And it is with peculiar propriety and beauty that God is said to have begotten him when he raised him from the dead, as Jesus seemed then to be born out of the earth anew. And to show that he raised him up, no more to return to corruption — That is, to die no more; he said, I will give you the sure mercies of David — The blessings promised to David in Christ, which are sure, certain, and firm to every true believer in him. Or, “mercies by the resurrection of him whom I have now set upon the throne of David, are made sure to you, and shall prove eternal as his life and reign.” The resurrection of Christ, therefore, is implied in the words: for without it those blessings could not have been given. Wherefore he saith also, (namely, Psalm 16:10,) Thou shalt not suffer thy Holy One to see corruption — Words which, it is evident, must refer, not to the inspired writer himself, but to some other person; for David — By whom this Psalm was written; after he had served his own generation, by the will of God — Or, as the words may be rendered, had served the will of God in his generation; fell asleep — That is, died; and saw corruption — In the same manner as other human bodies do, when the soul is separated from them. Observe, reader, the character here given of David; he served the will of God, or, served his generation according to the will of God. This was his business here on earth: he lived for this purpose. What is thy business? Why art thou here? Thou who art yet in the world? Is it not that thou also mayest serve the will of God? Art thou serving it now? Doing all his will? O remember, only he that doth the will of God shall enter the kingdom of heaven, Matthew 7:21.

34. Sure mercies of David—We can give no better commentary upon these words than is furnished by Bishop Pearce: “For the sense of these words we must have recourse to what God said to David in 2 Samuel 7:11, 12, etc., explained by what is said in Psalm 89:3, 4, 28, 29, 36, where frequent mention is made of a covenant established by God with David, and sworn to by God, that David’s seed should endure forever, and his throne as the days of heaven, and as the sun, to all generations. This covenant and this oath are the sure and sacred things of which Isaiah (Isaiah 55:3) speaks, and Luke in this place. And Paul understood them as relating to the kingdom of Jesus, (the son of David,) which was to be an everlasting kingdom; and if an everlasting one, then it was necessary that Jesus should have been (as he was) raised from the dead; and to support this argument, Paul, in the next verse, strengthens it with another, drawn from Psalm 16:10.”

V. 35. He saith-David in the name of the Messiah. Psalm 16:10.

Verses 32-37. And we declare unto you glad tidings — Tidings which should be in a particular manner acceptable to the Jews; that the promise which was made unto the fathers — And was the hope and joy of their posterity through so many succeeding ages; God hath fulfilled unto us their children — Most signally and manifestly; in that he hath raised up Jesus again — From the dead, and thereby hath declared, in the most convincing manner, that he is indeed his Son, the Messiah; as it is also written in the second Psalm — By this it appears that the Psalms were then placed in the same order as they are now; and it is observable that this is the only quotation of the Old Testament so circumstantially made in the New. Thou art my Son, this day, &c. — It is true, he was the Son of God before his incarnation, yea, from eternity. See notes on John 1:1-5; Hebrews 1:2-12; 7:3. The meaning, therefore, here is, I have this day declared thee to be my Son, as (Romans 1:4) Paul says, he was declared to be the Son of God with power, by the resurrection from the dead. And it is with peculiar propriety and beauty that God is said to have begotten him when he raised him from the dead, as Jesus seemed then to be born out of the earth anew. And to show that he raised him up, no more to return to corruption — That is, to die no more; he said, I will give you the sure mercies of David — The blessings promised to David in Christ, which are sure, certain, and firm to every true believer in him. Or, “mercies by the resurrection of him whom I have now set upon the throne of David, are made sure to you, and shall prove eternal as his life and reign.” The resurrection of Christ, therefore, is implied in the words: for without it those blessings could not have been given. Wherefore he saith also, (namely, Psalm 16:10,) Thou shalt not suffer thy Holy One to see corruption — Words which, it is evident, must refer, not to the inspired writer himself, but to some other person; for David — By whom this Psalm was written; after he had served his own generation, by the will of God — Or, as the words may be rendered, had served the will of God in his generation; fell asleep — That is, died; and saw corruption — In the same manner as other human bodies do, when the soul is separated from them. Observe, reader, the character here given of David; he served the will of God, or, served his generation according to the will of God. This was his business here on earth: he lived for this purpose. What is thy business? Why art thou here? Thou who art yet in the world? Is it not that thou also mayest serve the will of God? Art thou serving it now? Doing all his will? O remember, only he that doth the will of God shall enter the kingdom of heaven, Matthew 7:21.

35. Holy One… corruption—Paul here uses the same argument with Peter in Acts 2:25-31, yet in words and connexion so different as to show them to be independent arguments.

V. 36. David, having served the will of God in his generation, fell asleep-So his service extended not itself beyond the bounds of the common age of man: but the service of the Messiah to all generations, as his kingdom to all ages.

Served the will of God-Why art thou here thou who art yet in the world? Is it not that thou also mayest serve the will of God? Art thou serving it now? Doing all his will?

And was added to his fathers-Not only in body. This expression refers to the soul also, and supposes the immortality of it.

Verse 36. David-fell on sleep-and saw corruption] David died, was buried, and never rose again; therefore, David cannot be the person spoken of here: the words are true of some other person; and they can be applied to Jesus Christ only; and in him they are most exactly fulfilled. See the notes on Acts 2:29, 30, &c.

Verses 32-37. And we declare unto you glad tidings — Tidings which should be in a particular manner acceptable to the Jews; that the promise which was made unto the fathers — And was the hope and joy of their posterity through so many succeeding ages; God hath fulfilled unto us their children — Most signally and manifestly; in that he hath raised up Jesus again — From the dead, and thereby hath declared, in the most convincing manner, that he is indeed his Son, the Messiah; as it is also written in the second Psalm — By this it appears that the Psalms were then placed in the same order as they are now; and it is observable that this is the only quotation of the Old Testament so circumstantially made in the New. Thou art my Son, this day, &c. — It is true, he was the Son of God before his incarnation, yea, from eternity. See notes on John 1:1-5; Hebrews 1:2-12; 7:3. The meaning, therefore, here is, I have this day declared thee to be my Son, as (Romans 1:4) Paul says, he was declared to be the Son of God with power, by the resurrection from the dead. And it is with peculiar propriety and beauty that God is said to have begotten him when he raised him from the dead, as Jesus seemed then to be born out of the earth anew. And to show that he raised him up, no more to return to corruption — That is, to die no more; he said, I will give you the sure mercies of David — The blessings promised to David in Christ, which are sure, certain, and firm to every true believer in him. Or, “mercies by the resurrection of him whom I have now set upon the throne of David, are made sure to you, and shall prove eternal as his life and reign.” The resurrection of Christ, therefore, is implied in the words: for without it those blessings could not have been given. Wherefore he saith also, (namely, Psalm 16:10,) Thou shalt not suffer thy Holy One to see corruption — Words which, it is evident, must refer, not to the inspired writer himself, but to some other person; for David — By whom this Psalm was written; after he had served his own generation, by the will of God — Or, as the words may be rendered, had served the will of God in his generation; fell asleep — That is, died; and saw corruption — In the same manner as other human bodies do, when the soul is separated from them. Observe, reader, the character here given of David; he served the will of God, or, served his generation according to the will of God. This was his business here on earth: he lived for this purpose. What is thy business? Why art thou here? Thou who art yet in the world? Is it not that thou also mayest serve the will of God? Art thou serving it now? Doing all his will? O remember, only he that doth the will of God shall enter the kingdom of heaven, Matthew 7:21.

36. Fell on sleep—Old English for fell asleep.

5. The general conclusion; salvation by faith in Jesus, 38-41. With a fresh vocative, men and brethren, Paul now gathers up the summary conclusion. This mission of joy must be accepted as the only deliverance from ultimate ruin. The ruin is not part of the message proper, but is the result from which the message would rescue.

Verses 32-37. And we declare unto you glad tidings — Tidings which should be in a particular manner acceptable to the Jews; that the promise which was made unto the fathers — And was the hope and joy of their posterity through so many succeeding ages; God hath fulfilled unto us their children — Most signally and manifestly; in that he hath raised up Jesus again — From the dead, and thereby hath declared, in the most convincing manner, that he is indeed his Son, the Messiah; as it is also written in the second Psalm — By this it appears that the Psalms were then placed in the same order as they are now; and it is observable that this is the only quotation of the Old Testament so circumstantially made in the New. Thou art my Son, this day, &c. — It is true, he was the Son of God before his incarnation, yea, from eternity. See notes on John 1:1-5; Hebrews 1:2-12; 7:3. The meaning, therefore, here is, I have this day declared thee to be my Son, as (Romans 1:4) Paul says, he was declared to be the Son of God with power, by the resurrection from the dead. And it is with peculiar propriety and beauty that God is said to have begotten him when he raised him from the dead, as Jesus seemed then to be born out of the earth anew. And to show that he raised him up, no more to return to corruption — That is, to die no more; he said, I will give you the sure mercies of David — The blessings promised to David in Christ, which are sure, certain, and firm to every true believer in him. Or, “mercies by the resurrection of him whom I have now set upon the throne of David, are made sure to you, and shall prove eternal as his life and reign.” The resurrection of Christ, therefore, is implied in the words: for without it those blessings could not have been given. Wherefore he saith also, (namely, Psalm 16:10,) Thou shalt not suffer thy Holy One to see corruption — Words which, it is evident, must refer, not to the inspired writer himself, but to some other person; for David — By whom this Psalm was written; after he had served his own generation, by the will of God — Or, as the words may be rendered, had served the will of God in his generation; fell asleep — That is, died; and saw corruption — In the same manner as other human bodies do, when the soul is separated from them. Observe, reader, the character here given of David; he served the will of God, or, served his generation according to the will of God. This was his business here on earth: he lived for this purpose. What is thy business? Why art thou here? Thou who art yet in the world? Is it not that thou also mayest serve the will of God? Art thou serving it now? Doing all his will? O remember, only he that doth the will of God shall enter the kingdom of heaven, Matthew 7:21.

Verse 38. Be it known unto you, therefore] This is the legitimate conclusion: seeing the word of God is true, and he has promised an endless succession to the seed of David; seeing David and all his family have failed in reference to the political kingdom, a spiritual kingdom and a spiritual succession must be intended, that the sure covenant and all its blessings may be continued. Again: seeing the person by whom this is to be done is to see no corruption;-seeing David has died, and has seen (fallen under the power of) corruption;-seeing Jesus the Christ has wrought all the miracles which the prophets said he should work;-seeing he has suffered all the indignities which your prophets said he must suffer;-seeing after his death he has most incontestably risen again from the dead, and has not fallen under the power of corruption,-then he must be the very person in whom all the predictions are fulfilled, and the person through whom all the blessings of the covenant must come.

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

Verses 38, 39. Be it known unto you, therefore — Be persuaded of this as a most certain and momentous truth, a truth infinitely consolatory; that through this man — This seed of David, and Son of God; is preached unto you the forgiveness of sins — The free, full, and assured pardon of all your offences, be they ever so great, and ever so aggravated. And by him — By his mediation, by his sacrifice and intercession; all that believe — Greek, pav o pisteuwn, every one that believeth; namely, in him as the Messiah promised of old, the Saviour of the world, able and willing to save to the uttermost all that come unto God through him; every one that relies entirely on him for salvation, present and eternal, and receives him in all his offices and characters, (of which see the note on John 1:12,) every one whose faith in him, and in the declarations and promises of his gospel, worketh by love, Galatians 5:6; is justified from all things — Has the actual forgiveness of all his sins, and is accounted righteous by and before God at the very time of his believing. Observe, from all things, not only from the guilt of smaller miscarriages, but even of those things which are in the highest degree criminal; and from which ye could not be justified by the law of Moses — By the whole or any part thereof, moral or ceremonial. Not only ye cannot now, but ye never could: for that law afforded no expiation for presumptuous sins, so that the offender should be exempted from temporal punishment, but he was to die without mercy under two or three witnesses, that is, if two or three witnesses attested his guilt; nor could the sacrifices of it remove the guilt of such sins, or indeed of any sin, before God, make an atonement to his justice, or procure the sinner’s reconciliation with him. See Hebrews 10:1-12. The Mosaic “law appointed sin-offerings to expiate smaller offences, so far as the offender who offered them should be free from all further prosecution on account of them. But this very view of them shows how absolutely necessary to the being of society it was, that they should not be admitted in cases of murder, adultery, &c. These crimes, therefore, were made capital; nor was the dying criminal, however penitent, allowed to offer them, which would have been quite inconsistent with the temporal pardon connected with them. But the expiatory sacrifice of Christ takes away the guilt of all sin,” with respect to the penitent that believe aright on him; “and though it by no means affects the manner in which offenders may stand in human courts, (which the Mosaic sacrifices did,) it delivers from the condemnation of God in the invisible world; with respect to which, those of the Mosaic law could have no efficacy at all,” except so far as penitent offenders, considering these sacrifices as typifying that of Christ, were brought, through them, to have a believing dependance on him and his sacrifice.

Ver. 38, 39. Through this man is preached to you the forgiveness of sins. The grand doctrine of a sinner’s justification is here opened with assurance and plenitude. It is opened to men groaning under the yoke of sin, of legal obedience, and travailing in pain, and growing worse and worse in the struggle. Justification is preached here under the idea of liberation from the legal yoke, and the plenary pardon of sin. This justification is effected, not by works of righteousness that we have done, but by faith in Christ, by whom also we have the gift of righteousness by faith; two points, the grace of pardon, and the gift of righteousness, which are inseparable. Thus again: It is God that justifieth; who is he that condemneth? It is Christ that died, yea that is risen again. Thus all the legal terrors which pursue the contrite are swallowed up in the superabounding grace of the Son of God.

38. Through this man—For, perfect man as Jesus is, it is through his great name the salvation must come.

V. 39. Every one that believeth is justified from all things-Has the actual forgiveness of all his sins, at the very time of his believing; from which ye could not be justified-Not only ye cannot now; but ye never could. For it afforded no expiation for presumptuous sins. By the law of Moses-The whole Mosaic institution! The division of the law into moral and ceremonial was not so common among the Jews, as it is among us. Nor does the apostle here consider it at all: but Moses and Christ are opposed to each other.

Verse 39. And by him] On his account, and through him, all that believe in his Divine mission, and the end for which he has been manifested, namely, to put away sin by the sacrifice of himself, are justified from all things, from the guilt of all transgressions committed against God; from which ye could not be justified by the law of Moses; because it is impossible that the blood of bulls and goats, and the ashes of a heifer sprinkling the unclean, or any other rite or service of this kind, could take away sin from the soul, cancel its guilt in the conscience, or make an atonement to the Divine justice; but this is the sacrifice which God has required; this is every way suited to the end for which it has been instituted; and this is the sacrifice alone which God can accept. Your law says, “Do this, and ye shall live;” and, “Cursed is every one that continueth not in all things that are written in the book of the law to do them.” Ye have not done these things required; ye have not continued in any good thing; ye have not only not done all things commanded, but ye have done none, none as they ought to be done; and therefore ye are under the curse. The Gospel says, Believe on the Lord Jesus; credit his Divine mission; consider his death an atonement for sin; believe in his resurrection, as a proof that the atonement is made, believe that he suffered, died, and rose again for your justification; and that for his sake God, though he be infinitely just, can be the justifier of all who believe in him. By the law of Moses there is neither justification nor salvation: in Jesus Christ there are both, and all the sure mercies of David. Therefore, believe on the Lord Jesus Christ, and ye shall be justified from all things, from which ye could not be justified by the law of Moses.

Verses 38, 39. Be it known unto you, therefore — Be persuaded of this as a most certain and momentous truth, a truth infinitely consolatory; that through this man — This seed of David, and Son of God; is preached unto you the forgiveness of sins — The free, full, and assured pardon of all your offences, be they ever so great, and ever so aggravated. And by him — By his mediation, by his sacrifice and intercession; all that believe — Greek, pav o pisteuwn, every one that believeth; namely, in him as the Messiah promised of old, the Saviour of the world, able and willing to save to the uttermost all that come unto God through him; every one that relies entirely on him for salvation, present and eternal, and receives him in all his offices and characters, (of which see the note on John 1:12,) every one whose faith in him, and in the declarations and promises of his gospel, worketh by love, Galatians 5:6; is justified from all things — Has the actual forgiveness of all his sins, and is accounted righteous by and before God at the very time of his believing. Observe, from all things, not only from the guilt of smaller miscarriages, but even of those things which are in the highest degree criminal; and from which ye could not be justified by the law of Moses — By the whole or any part thereof, moral or ceremonial. Not only ye cannot now, but ye never could: for that law afforded no expiation for presumptuous sins, so that the offender should be exempted from temporal punishment, but he was to die without mercy under two or three witnesses, that is, if two or three witnesses attested his guilt; nor could the sacrifices of it remove the guilt of such sins, or indeed of any sin, before God, make an atonement to his justice, or procure the sinner’s reconciliation with him. See Hebrews 10:1-12. The Mosaic “law appointed sin-offerings to expiate smaller offences, so far as the offender who offered them should be free from all further prosecution on account of them. But this very view of them shows how absolutely necessary to the being of society it was, that they should not be admitted in cases of murder, adultery, &c. These crimes, therefore, were made capital; nor was the dying criminal, however penitent, allowed to offer them, which would have been quite inconsistent with the temporal pardon connected with them. But the expiatory sacrifice of Christ takes away the guilt of all sin,” with respect to the penitent that believe aright on him; “and though it by no means affects the manner in which offenders may stand in human courts, (which the Mosaic sacrifices did,) it delivers from the condemnation of God in the invisible world; with respect to which, those of the Mosaic law could have no efficacy at all,” except so far as penitent offenders, considering these sacrifices as typifying that of Christ, were brought, through them, to have a believing dependance on him and his sacrifice.

Ver. 38, 39. Through this man is preached to you the forgiveness of sins. The grand doctrine of a sinner’s justification is here opened with assurance and plenitude. It is opened to men groaning under the yoke of sin, of legal obedience, and travailing in pain, and growing worse and worse in the struggle. Justification is preached here under the idea of liberation from the legal yoke, and the plenary pardon of sin. This justification is effected, not by works of righteousness that we have done, but by faith in Christ, by whom also we have the gift of righteousness by faith; two points, the grace of pardon, and the gift of righteousness, which are inseparable. Thus again: It is God that justifieth; who is he that condemneth? It is Christ that died, yea that is risen again. Thus all the legal terrors which pursue the contrite are swallowed up in the superabounding grace of the Son of God.

39. Justified—Paul’s favourite term, borrowed from the Roman law, being the key-word to the doctrine here indicated, but more fully expanded in his epistles. While thus introductorily preaching to unconverted Jews and Gentiles, the resurrection is the prominent topic; but in writing his epistles to his converts, he unfolds the consequent doctrines of faith and the atonement.

V. 40. Beware-A weighty and seasonable admonition. No reproof is as yet added to it.

Verse 40. Beware-lest that come upon you, &c.] If you reject these benefits, now freely offered to you in this preaching of Christ crucified, you may expect such judgment from the hand of God as your forefathers experienced, when, for their rebellion and their contempt of his benefits, their city was taken, their temple destroyed, and themselves either slain by the sword, or carried into captivity. It is evident that St. Paul refers to Habakkuk 1:5-10; and in those verses the desolation by the Chaldeans is foretold. Never was there a prophecy more correctly and pointedly applied. These Jews did continue to slight the benefits offered to them by the Lord; and they persevered in their rebellion: what was the consequence? The Romans came, took their city, burnt their temple, slew upwards of a million of them, and either carried or sold the rest into captivity. How exactly was the prophecy in both cases fulfilled!

Verses 40, 41. Beware, therefore — A weighty and reasonable admonition with which the apostle enforces the very important doctrine which he had just delivered. No reproof is, as yet, added to it: lest that come upon you which is spoken of in the prophets — The apostle refers to Habakkuk 1:5, where the destruction of the Jewish nation by the Chaldeans is foretold, as an incredible and unparalleled destruction; and that prophecy is here, with the greatest propriety and correctness, applied to the destruction which was coming on that nation by the Romans, for rejecting the gospel of Christ. The apostle follows the Septuagint translation, which, reading, it seems, µyrgb, despisers, instead of µywgb, among the nations, renders the clause, Idete oi katafronhtai, kai epibleyate, kai qaumasate qaumasia, kai afanisqhte, See, ye despisers, and behold, and wonder with astonishment, and disappear, or perish; words exactly the same with those used here by the apostle, according to Luke, save that the apostle omits kai epibleyate, and qaumasia. It is as if the apostle had said, “See that the same thing do not happen to you which formerly happened to your ancestors, when the city and temple were destroyed, and they themselves were carried into captivity for despising God’s blessings.” So Grotius. Or, as Dr. Hammond paraphrases the passage, “You are therefore nearly concerned to take heed and beware, that by your obstinately resisting and rejecting this way of salvation now preached, you do not bring destruction upon yourselves, and cause the gospel to be removed to the Gentiles, (verse 46,) which is a thing that will come to pass suddenly, though so incredible to you, that you will not believe it when the news of it shall come unto you by them that see it done.” The work here spoken of, which the apostle says they would not believe, though credibly attested to them, may be either, 1st, God’s great work of redeeming the world by Christ, a work which the Jews would in no wise believe, according to Isaiah 53:1, Who hath believed our report? or, 2d, The work of their destruction as a nation; the dissolving of their polity; the taking of the kingdom of God from them, and giving it to the Gentiles; the destruction of their temple and city, and the dispersion of their people: an awful work of God this, which one would not have believed should ever have been wrought, considering how much they had been the favourites of Heaven. What was said (Lamentations 4:12) of the calamities which befell them by the Chaldeans, was more especially true of their last destruction: all the inhabitants of the world would not have believed that the enemy should have entered into the gates of Jerusalem, and have made such destruction, burning the city and temple, slaying upward of a million of people, and either carrying or selling the rest into captivity: so that no prophecy could be more properly applied, the former destruction being a lively emblem of the latter.

Ver. 40. Beware therefore, lest that come upon you which is spoken of in the prophets, and particularly so by Habakkuk. If you reject this gospel, as your fathers rejected the prophets, you will wonder and perish. This is the word, the gospel of your salvation; there is no other name than that of Jesus by which you can be saved. Let the errors of your fathers raise a warning voice to their children, that you perish not. Oh that we could weep for the jews as Paul once wept for his country, and had continual sorrow of heart for his brethren according to the flesh.

40. Beware therefore—Having unfolded the Gospel, Paul now warns them against the perdition resulting from its rejection.

V. 41. I work a work which ye will in nowise believe-This was originally spoken to those, who would not believe that God would ever deliver them from the power of the Chaldeans. But it is applicable to any who will not believe the promises, or the works of God. Habakkuk 1:5.

Verse 41. Behold, ye despisers] There is a remarkable difference here between the Hebrew text in Habakkuk, and that in the Septuagint, which is a little abridged here by St. Paul. I shall exhibit the three texts. Heb:- rpsy yk wnymat al בימיכם פעל פעל yk whmt whmthw wcybhw בגוים

war

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

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

Sept. idete oi katafronhtai, kai epibleyate, kai qaumasate qaumasia, kai afanisqhte dioti ergon egw ergazomai en taiv hmeraiv umwn, o ou mh pisteushte, ean tiv ekdihghtai umin. See, ye despisers, and look attentively, and be astonished, (or hide yourselves,) for I work a work in your days, which, if any one will tell to you, ye will not believe.

St. Luke. idete oi katafronhtai, [kai epibleyate,] kai qaumasate, [qaumassia,] kai afanisqhte oti ergon egw ergazomai en taiv hmeraiv umwn, ergon w ou mh pisteushte, ean tiv ekdihghtai umin. Behold, ye despisers, and wonder, and be astonished, (or hide yourselves,) for I work a work in your days, which, if any one will tell unto you, ye will not believe.

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

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

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

Verses 40, 41. Beware, therefore — A weighty and reasonable admonition with which the apostle enforces the very important doctrine which he had just delivered. No reproof is, as yet, added to it: lest that come upon you which is spoken of in the prophets — The apostle refers to Habakkuk 1:5, where the destruction of the Jewish nation by the Chaldeans is foretold, as an incredible and unparalleled destruction; and that prophecy is here, with the greatest propriety and correctness, applied to the destruction which was coming on that nation by the Romans, for rejecting the gospel of Christ. The apostle follows the Septuagint translation, which, reading, it seems, µyrgb, despisers, instead of µywgb, among the nations, renders the clause, Idete oi katafronhtai, kai epibleyate, kai qaumasate qaumasia, kai afanisqhte, See, ye despisers, and behold, and wonder with astonishment, and disappear, or perish; words exactly the same with those used here by the apostle, according to Luke, save that the apostle omits kai epibleyate, and qaumasia. It is as if the apostle had said, “See that the same thing do not happen to you which formerly happened to your ancestors, when the city and temple were destroyed, and they themselves were carried into captivity for despising God’s blessings.” So Grotius. Or, as Dr. Hammond paraphrases the passage, “You are therefore nearly concerned to take heed and beware, that by your obstinately resisting and rejecting this way of salvation now preached, you do not bring destruction upon yourselves, and cause the gospel to be removed to the Gentiles, (verse 46,) which is a thing that will come to pass suddenly, though so incredible to you, that you will not believe it when the news of it shall come unto you by them that see it done.” The work here spoken of, which the apostle says they would not believe, though credibly attested to them, may be either, 1st, God’s great work of redeeming the world by Christ, a work which the Jews would in no wise believe, according to Isaiah 53:1, Who hath believed our report? or, 2d, The work of their destruction as a nation; the dissolving of their polity; the taking of the kingdom of God from them, and giving it to the Gentiles; the destruction of their temple and city, and the dispersion of their people: an awful work of God this, which one would not have believed should ever have been wrought, considering how much they had been the favourites of Heaven. What was said (Lamentations 4:12) of the calamities which befell them by the Chaldeans, was more especially true of their last destruction: all the inhabitants of the world would not have believed that the enemy should have entered into the gates of Jerusalem, and have made such destruction, burning the city and temple, slaying upward of a million of people, and either carrying or selling the rest into captivity: so that no prophecy could be more properly applied, the former destruction being a lively emblem of the latter.

41. Behold—The words are quoted from Habakkuk 1:5, Septuagint version. Ye despisers—In the Hebrew text, Ye among the heathen; which, however, the Septuagint, apparently from a different Hebrew text, translated as here quoted by Paul. The work in Habakkuk refers to God’s judgment in bringing upon Israel an invasion by the Chaldeans. It here, perhaps, dimly foreshadows the overthrow of the State by the Romans. Perish—The original word signifies to disappear from recognised existence, to perish. Though a man—Authorized to reveal the truth. Declare it—Make clear and announce it.

V. 42. When the Jews were going out-Probably many of them, not bearing to hear him, went out before he had done. The Sabbath between-So the Jews call to this day the Sabbath between the first day of the month Tisri (on which the civil year begins) and the tenth of the same month, which is the solemn day of expiation.

Verse 42. When the Jews were gone out] That part of them in whom the words of the prophet were fulfilled, viz. those who, though they had the clearest relation of so interesting a history, would not believe it: they shut their eyes against the light, and hardened their hearts against the truth. There were other Jews in the assembly that did believe, and were saved. The Gentiles besought] There is some doubt whether the original, parekaloun ta eqnh, should be translated the Gentiles besought; or they besought the Gentiles: for the words will bear either, but the latter sense more naturally. When the Jews retired, determining not to credit what was spoken, the apostle, seeing the Gentiles of a better mind, requested them to come and hear those words, or doctrines, the next Sabbath. But, the next, to metaxu, as Hiesychius defines it, metJ oligon, ana meson, shortly, or betwixt, may mean the after part of the same Sabbath, or the course of the ensuing week, between the two Sabbaths; for Mondays and Thursdays, or the second and fifth days of the week, were times in which those who feared God usually met together in the synagogue; for it is a maxim with the rabbins, that no three days should elapse without reading of the law. On this verse there is a great number of various readings: instead of, when the Jews were going out of the synagogue, ABCDE, several others of great repute, with all the Syriac, the Coptic, Æthiopic, Armenian, Vulgate, and Itala, read, As they were going out, they entreated that these words should be preached unto them in the course of the week, or the next Sabbath. So that, according to this well accredited reading, the words, ek thv sunagwghv twn ioudaiwn, are left out in the first clause, autwn being put in their place; and ta eqnh, the Gentiles, is wholly omitted in the second clause. The most eminent critics approve of this reading; indeed it stands on such authority as to render it almost indubitable. Of the autwn, them, which is substituted for the first clause, Professor White says, lectio indubie genuina: this reading is undoubtedly genuine; and of the ta eqnh eiv, he says, certissime delenda: they should certainly be expunged. We are therefore to understand the words thus: that, “as they were going out on the breaking up of the assembly, some of them desired that they might have these doctrines preached to them on the ensuing week or Sabbath.” And thus all the ambiguity of the verse vanishes.

Verses 42, 43. When the Jews were gone out — Or rather, while they were going out, as the original expression means; of the synagogue — For probably many of them, not bearing to hear him, went out before he had done speaking; the Gentiles — Many of whom, it seems, were assembled on this occasion; besought that these words — Or the same doctrines; might be preached to them the next sabbath — Greek, eiv to metaxu sabbaton, in the intermediate sabbath — That is, says Bengelius, “the sabbath that should occur within the remaining days about to be spent by Paul and Barnabas at Antioch.” But Grotius is confident that the reading ought to be, metaxu sabbatwn, medio tempore inter duo sabbata, in the intermediate time between the two sabbaths, or in the course of the ensuing week; Mondays and Thursdays, or the second and fifth days of the week, being times in which the pious Jews were accustomed to meet together in the synagogue for the study of the law, in compliance, says Lightfoot, with the appointment of Ezra. It seems, however, to be fully determined, by verse 44, that our version gives the true sense of the expression: and Capellus and Whitby have shown that it is not an unexampled manner of speaking. And when the congregation was broken up — Or dispersed; many of the Jews also, and religious proselytes — Seriously impressed by what they had heard; followed Paul and Barnabas — Desirous to receive farther instructions from them, or attached themselves to them as disciples; who, speaking to them — More familiarly; persuaded them to continue in the grace of God — That is, in the faith into which they were brought by the grace of God.

42. Jews were gone out—The congregation was not broken up until the next verse. Hence it is supposed that the Jews, in anger, left the synagogue instantly upon the close of the discourse, leaving the Gentiles in a very different state of temper. That the Jews were in a state of irritation is clear from 45-48, but it is to be noted that the best manuscripts omit both the words Jews and Gentiles. And the meaning, then, would be, that as the apostles were going out, they—that is, impersonally a number—desired their preaching again next Sabbath. The reading adopted by our authorized translation probably arose from additions made by explanatory words creeping into the text. The explanatory words, perhaps, express the full facts as they really took place.

V. 43. Who speaking to them-More familiarly, persuaded them to continue-For trials were at hand, in the grace of God-That is, to adhere to the Gospel or Christian faith.

Verse 43. Many of the Jews] Direct descendants from some of the twelve tribes; and religious proselytes, heathens who had been converted to Judaism, and, having submitted to circumcision, had become proselytes of the covenant: though some think that the expression means proselytes of the gate-persons who believed in one God, like the Jews, but who had not received circumcision.

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

Verses 42, 43. When the Jews were gone out — Or rather, while they were going out, as the original expression means; of the synagogue — For probably many of them, not bearing to hear him, went out before he had done speaking; the Gentiles — Many of whom, it seems, were assembled on this occasion; besought that these words — Or the same doctrines; might be preached to them the next sabbath — Greek, eiv to metaxu sabbaton, in the intermediate sabbath — That is, says Bengelius, “the sabbath that should occur within the remaining days about to be spent by Paul and Barnabas at Antioch.” But Grotius is confident that the reading ought to be, metaxu sabbatwn, medio tempore inter duo sabbata, in the intermediate time between the two sabbaths, or in the course of the ensuing week; Mondays and Thursdays, or the second and fifth days of the week, being times in which the pious Jews were accustomed to meet together in the synagogue for the study of the law, in compliance, says Lightfoot, with the appointment of Ezra. It seems, however, to be fully determined, by verse 44, that our version gives the true sense of the expression: and Capellus and Whitby have shown that it is not an unexampled manner of speaking. And when the congregation was broken up — Or dispersed; many of the Jews also, and religious proselytes — Seriously impressed by what they had heard; followed Paul and Barnabas — Desirous to receive farther instructions from them, or attached themselves to them as disciples; who, speaking to them — More familiarly; persuaded them to continue in the grace of God — That is, in the faith into which they were brought by the grace of God.

43. Congregation was broken up—Namely, after the going out of the previous verse, whether of offended Jews or of apostles only. Many of the Jews—Yet probably a small minority of the whole. And religious proselytes—Namely, Gentile monotheists, being a commencing number enlarged at verse 48. Followed Paul—As the apostles were walking from the synagogue, these awakened persons followed to converse with them, and receive from them strong persuasion not to allow their awakening to pass away, but to continue in the grace of God. How often the impressions produced during a faithful sermon are breathed away by the fresh air after leaving the house of God! How all important it is that the mind of the convicted person should refuse to allow the gracious impression to depart like the morning dew! Let such persons like these Jews and Gentiles hold solemn converse with their minister. Let the minister be in heart and soul fully prepared to persuade them to continue in the grace of God.

5. Second Sabbath at Pisidian Antioch—Jewish Unbelief and Gentile Faith, 44-52.

Verse 44. The next Sabbath day] The good news had spread far and wide, by means of the converted Jews and proselytes.

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

Verses 44, 45. And the next sabbath came almost the whole city together — Idolaters as well as proselytes; to hear the word of God — In consequence, it seems, of the report which the Gentiles had spread abroad of what had been delivered before, whereby an earnest desire had been awakened in many, of attending that repetition of their extraordinary message which the apostles had engaged themselves to make. But when the Jews — Of the more bigoted sort; saw the multitude — And considered what an encouragement it was to Paul to go on in his work; they were filled with envy — Greek, zhlou, with zeal, namely, for the honour of their law and nation, which they foolishly imagined to be disgraced and injured by this new sect; and with indignation and envy at the regard which the inhabitants of Antioch showed to Paul’s doctrine, beyond what they had ever done to the Jewish religion; and spake against — Opposed; those things which were spoken by Paul, contradicting and blaspheming — They contradicted Paul’s doctrine concerning the sufferings and death of the Messiah, and reviled him, or rather Jesus, calling him an impostor, because he had not been able, they said, to deliver himself from death, though he pretended to be the Christ.

44. Almost the whole city—Antioch was that day, almost entire, within the synagogue. The apostles for one day had near a whole city for a congregation: for the report of the preceding Sabbath, with the intervening excitement, had aroused the inquiring population. Not wholly lost was the effect, for by verse 49 we learn that in consequence the word of the Lord was published throughout all the region. One of these noble apostles may have addressed the multitudes within the house; the other may at the same time, standing near the threshold, have harangued the multitudes in the front area.

Verse 45. The Jews-were filled with envy] See Clarke on “Acts 5:17”. These could not bear the Gentiles, who believed in Christ, to be equal with them; and yet; according to the Gospel, it was really the case. Contradicting] The arguments and statements brought forward by the disciples; and blaspheming, speaking impiously and injuriously of Jesus Christ. This is probably what is meant.

Verses 44, 45. And the next sabbath came almost the whole city together — Idolaters as well as proselytes; to hear the word of God — In consequence, it seems, of the report which the Gentiles had spread abroad of what had been delivered before, whereby an earnest desire had been awakened in many, of attending that repetition of their extraordinary message which the apostles had engaged themselves to make. But when the Jews — Of the more bigoted sort; saw the multitude — And considered what an encouragement it was to Paul to go on in his work; they were filled with envy — Greek, zhlou, with zeal, namely, for the honour of their law and nation, which they foolishly imagined to be disgraced and injured by this new sect; and with indignation and envy at the regard which the inhabitants of Antioch showed to Paul’s doctrine, beyond what they had ever done to the Jewish religion; and spake against — Opposed; those things which were spoken by Paul, contradicting and blaspheming — They contradicted Paul’s doctrine concerning the sufferings and death of the Messiah, and reviled him, or rather Jesus, calling him an impostor, because he had not been able, they said, to deliver himself from death, though he pretended to be the Christ.

45. Filled with envy—With indignation at seeing these two itinerant Nazarenes taking possession of their synagogue, and filling it with the city population.

V. 46. Then Paul and Barnabas speaking boldly, said-Those who hinder others must be publicly reproved.

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

Verse 46. Waxed bold] parrhsiasamenoi; Having great liberty of speech; a strong, persuasive, and overpowering eloquence. They had eternal truth for the basis of this discourse; a multitude of incontestable facts to support it; an all-persuading eloquence to illustrate and maintain what they had asserted.

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

Ye put it from you] apwqeisqe auton, Ye disdain this doctrine, and consider it contemptible: so the word is frequently used. And judge yourselves unworthy of everlasting life] Was this meant as a strong irony? “Ye have such humbling thoughts of yourselves, that ye think the blessings of the Gospel too good to be bestowed on such worthless wretches as ye are.” Or did the apostle mean that, by their words and conduct on this occasion, they had passed sentence on themselves, and, in effect, had decided that they were unworthy of the grace of the Gospel; and God now ratifies that judgment by removing those blessings from them, and sending them to the Gentiles?

Verses 46, 47. Then Paul and Barnabas — Perceiving that no good impression could be made upon them; waxed bold — Used great freedom of speech; and said, It was necessary — According to the general instructions of our Divine Master; that the word of God should first be spoken to you — He shows that he had not preached to them from any confidence of their believing; but seeing ye put it from you, and — By that very action, in effect; judge yourselves unworthy of everlasting life — Persons unfit to have it offered to you. This text plainly shows that persons may be said to be self-condemned, who furnish out matter of condemnation from their own words, though they do not actually pass sentence on themselves: for nothing was further from the thoughts of these Jews than to declare themselves unworthy of eternal life, because they did not believe the gospel; for they rather expected that life by rejecting it. They, indeed, judged none but themselves worthy of it; yet their conduct in rejecting the gospel, was the same as saying, We are unworthy of eternal life; as it effectually precluded their obtaining it. Lo, we turn to the Gentiles — Not that they intended entirely to desist from preaching to the Jews, for we find they continued to address them first in other places wherever they came; but they now determined to lose no more time at Antioch on their ungrateful countrymen, but to employ themselves wholly in doing what they could for the conversion of the Gentiles there. For so hath the Lord commanded us — See Matthew 28:19; Acts 1:8; in consequence of that prediction which was uttered by Isaiah in the name of God; saying — To his Son, the Messiah; I have set thee to be a light to the Gentiles, &c.

46. Waxed bold—Rising above all useless altercation with the Jews. Judge yourselves unworthy—Not that they literally believed themselves to be unworthy of life eternal. On the contrary, they believed themselves eminently, and even exclusively, the heirs of that inheritance. But they determined themselves to be such sort as truly is unworthy eternal life. Everlasting life—Eternal life is not solely a future, but a present, possession. (See notes on John 4:14; 5:24; 6:40.) It is a possession commenced in this life to be perpetuated, in a life to come. There is a present as well as a future salvation. These Jews were indisposed to eternal life, and so rejected the Gospel; the Gentiles, in verse 48, as many as were disposed to eternal life, believed.

V. 47. For so hath the Lord commanded us-By sending us forth, and giving us an opportunity of fulfilling what he had foretold. I have set thee-The Father speaks to Christ. Isaiah 49:6.

Verse 47. For so the Lord commanded us] The apostles could quote a pertinent scripture for every thing they did; because the outlines of the whole Gospel dispensation are founded in the law and the prophets; and they were now building the Church of God according to the pattern shown them in the Mount. In the things of God, no man nor minister should go farther than he can say, Thus it is written, and thus it behoves me to do; and let him see that his quotations are fairly made, and not a detached passage or member of a sentence produced, because it seems to look like the system he wishes to establish.

I have set thee to be a light of the Gentiles] This quotation is from Isaiah 49:6, and was most fully in point. The Jews could not resist the testimony of their own prophet; and the Gentiles rejoiced to find that the offers of salvation were to be made so specifically to them. For salvation unto the ends of the earth.] The very name of the Messiah, viz JESUS, announced the design and end of his mission. He is the Saviour, and is to be proclaimed as such to the ends of the earth; to all mankind; to every nation, and people, and tongue; and, wherever the Gospel is preached, there is a free, full, and sincere offer of salvation to every soul that hears it. And the offer is proof sufficient, in itself, that there is a power to receive its blessings given to those to whom the offer is made; as it would be of no use to offer them a salvation which it was designed they either should not or could not receive. A son of Satan might be capable of such dissimulation and bad faith; but the holy God cannot.

Verses 46, 47. Then Paul and Barnabas — Perceiving that no good impression could be made upon them; waxed bold — Used great freedom of speech; and said, It was necessary — According to the general instructions of our Divine Master; that the word of God should first be spoken to you — He shows that he had not preached to them from any confidence of their believing; but seeing ye put it from you, and — By that very action, in effect; judge yourselves unworthy of everlasting life — Persons unfit to have it offered to you. This text plainly shows that persons may be said to be self-condemned, who furnish out matter of condemnation from their own words, though they do not actually pass sentence on themselves: for nothing was further from the thoughts of these Jews than to declare themselves unworthy of eternal life, because they did not believe the gospel; for they rather expected that life by rejecting it. They, indeed, judged none but themselves worthy of it; yet their conduct in rejecting the gospel, was the same as saying, We are unworthy of eternal life; as it effectually precluded their obtaining it. Lo, we turn to the Gentiles — Not that they intended entirely to desist from preaching to the Jews, for we find they continued to address them first in other places wherever they came; but they now determined to lose no more time at Antioch on their ungrateful countrymen, but to employ themselves wholly in doing what they could for the conversion of the Gentiles there. For so hath the Lord commanded us — See Matthew 28:19; Acts 1:8; in consequence of that prediction which was uttered by Isaiah in the name of God; saying — To his Son, the Messiah; I have set thee to be a light to the Gentiles, &c.

47. A light of the Gentiles—Paul here quotes Isaiah 49:6. What Isaiah there says in a diluted sense of himself, the apostles here apply in its fulness to Christ. Having complained of his rejection by his own countrymen, the prophet is assured by God that to gain the Jews were a small thing, for he is beautifully told that he should be a light of the Gentiles, a salvation to the ends of the earth.

V. 48. As many as were ordained to eternal life-St. Luke does not say fore-ordained. He is not speaking of what was done from eternity, but of what was then done, through the preaching of the Gospel. He is describing that ordination, and that only, which was at the very time of hearing it. During this sermon those believed, says the apostle, to whom God then gave power to believe. It is as if he had said, "They believed, whose hearts the Lord opened;" as he expresses it in a clearly parallel place, speaking of the same kind of ordination, Acts 16:14, &c. It is observable, the original word is not once used in Scripture to express eternal predestination of any kind. The sum is, all those and those only, who were now ordained, now believed. Not that God rejected the rest: it was his will that they also should have been saved: but they thrust salvation from them. Nor were they who then believed constrained to believe. But grace was then first copiously offered them. And they did not thrust it away, so that a great multitude even of Gentiles were converted. In a word, the expression properly implies, a present operation of Divine grace working faith in the hearers.

Verse 48. As many as were ordained to eternal life believed.] This text has been most pitifully misunderstood. Many suppose that it simply means that those in that assembly who were fore-ordained; or predestinated by God’s decree, to eternal life, believed under the influence of that decree. Now, we should be careful to examine what a word means, before we attempt to fix its meaning. Whatever tetagmenoi may mean, which is the word we translate ordained, it is neither protetagmenoi nor proorismenoi which the apostle uses, but simply tetagmenoi, which includes no idea of pre-ordination or pre-destination of any kind. And if it even did, it would be rather hazardous to say that all those who believed at this time were such as actually persevered unto the end, and were saved unto eternal life. But, leaving all these precarious matters, what does the word tetagmenov mean? The verb tattw or tassw signifies to place, set, order, appoint, dispose; hence it has been considered here as implying the disposition or readiness of mind of several persons in the congregation, such as the religious proselytes mentioned Acts 13:43, who possessed the reverse of the disposition of those Jews who spake against those things, contradicting and blaspheming, Acts 13:45. Though the word in this place has been variously translated, yet, of all the meanings ever put on it, none agrees worse with its nature and known signification than that which represents it as intending those who were predestinated to eternal life: this is no meaning of the term, and should never be applied to it. Let us, without prejudice, consider the scope of the place: the Jews contradicted and blasphemed; the religious proselytes heard attentively, and received the word of life: the one party were utterly indisposed, through their own stubbornness, to receive the Gospel; the others, destitute of prejudice and prepossession, were glad to hear that, in the order of God, the Gentiles were included in the covenant of salvation through Christ Jesus; they, therefore, in this good state and order of mind, believed. Those who seek for the plain meaning of the word will find it here: those who wish to make out a sense, not from the Greek word, its use among the best Greek writers, and the obvious sense of the evangelist, but from their own creed, may continue to puzzle themselves and others; kindle their own fire, compass themselves with sparks, and walk in the light of their own fire, and of the sparks which they have kindled; and, in consequence, lie down in sorrow, having bidden adieu to the true meaning of a passage so very simple, taken in its connection, that one must wonder how it ever came to be misunderstood and misapplied. Those who wish to see more on this verse may consult Hammond, Whitby, Schoettgen, Rosenmuller, Pearce, Sir Norton Knatchbull, and Dodd.

Verse 48. And when the Gentiles heard this — That such things had been prophesied concerning them many ages ago, and that the way was now open for their admission into covenant with the true God, and that the Lord Jesus had commanded his apostles to receive them into his church, and to admit them to all the benefits of the Messiah’s kingdom, without subjecting them to the law of Moses; they were glad — And well they might be so, for they had now the door of faith set wide open to them; and glorified the word of the Lord — Which had invited them to share in all the blessings of his grace, and brought to them the knowledge of salvation. And as many as were ordained to eternal life believed — From this expression some infer, that God’s ordination, or decree, is the sole or principal cause of men’s faith, and that he hath thereby fixed the number of those that shall believe, and whom he will finally save. But if so, consequently the want, or absence, of such ordination or decree, in behalf of others, is the sole or principal reason of their unbelief; and by God withholding it, he has fixed the number of those that shall not believe, and so shall finally perish. For if the reason why these persons believed was only, or chiefly this, that they were ordained to believe, and obtain eternal life, then the reason why the rest believed not must be only, or chiefly this, that they were not so ordained by God. And, if so, what necessity could there be, that the word of God should first be preached to them, verse 46. Was it only that their damnation might be greater? This seems to charge that lover of souls, whose tender mercies are over all his works, with the greatest cruelty, as it makes him determine from all eternity, not only that so many souls, as capable of salvation as any others, shall perish everlastingly, but also that the dispensations of his providence shall be such toward them, as shall necessarily tend to the aggravation of their condemnation. And what could even their most malicious enemy do more? What is it that Satan himself aims at by all his temptations, but the aggravation of the future punishment of sinners? Therefore, to assert that God had determined his word should be spoken to these Jews for this very end, (which assertion must follow from such an interpretation of the text,) is to make God more instrumental to their ruin than even the devil himself; and is certainly wholly irreconcilable with his declarations, that he is not willing any should perish, but would have all men to be saved. Further, the apostle gives this reason, why he turned from the Jews to the Gentiles, that the Jews had thrust the word of God from them, and judged themselves unworthy of eternal life, verse 46; whereas, according to this doctrine, this could be no sufficient reason of his turning from them to the Gentiles; for it was only they among the Jews whom God had not ordained to eternal life, who thus refused to believe, and obey the word of God. And as many among the Gentiles as were not thus ordained must necessarily do the same; and so there could be no sufficient reason why he should turn to the Gentiles on that account. Once more, “If as many as [in that assembly] were ordained to eternal life, believed under that sermon of Paul, [when almost the whole city came together to hear the word of God,] it follows, that all who believed not then were eternally shut up in unbelief: and that all the elect believed at once; that they who do not believe at one time, shall not believe at another; and that when Paul returned to Antioch, few souls, if any, could be converted by his ministry; God having at once taken as many as were ordained to eternal life, and left all the rest to Satan.” — Fletcher. We are therefore obliged to look out for another sense of the word tetagmenoi, and that is easily found. It is a passive participle of the verb tassw, which, although it has various significations, is never used to express eternal predestination of any kind. It is rendered ordained here, and Romans 13:1; (where the margin certainly more properly renders it ordered;) elsewhere, as chap. 15:2, to determine; 1 Corinthians 16:15, to addict one’s self; and frequently to dispose, place, or appoint. In the Greek classics, in its passive form, it is generally used of men, who, having been appointed for some military expedition, (and set in their proper offices, as it is rendered, Luke 7:8,) were drawn up in battle array for that purpose. So that it expresses, or refers, at once to the action of their commander, marshalling them, and to their own presenting themselves in their proper places, to be led on to the intended expedition. So Dr. Doddridge, who adds, “This I take to be precisely its sense here, and have therefore chosen the word determined, as having an ambiguity something like that in the original. The meaning of the sacred penman seems to be, that all who were deeply and seriously concerned about their eternal happiness, (whether that concern began now, or were of longer date,) openly embraced the gospel: for surely none could be said to believe who did not make an open profession of Christianity.” In a similar sense, the clause is understood by Dr. Hammond, who renders it, As many as were disposed for eternal life believed: and by Dr. Heylin, whose translation and gloss upon it is, As many as were in a fit disposition for eternal life believed. Dr. Waterland also, and many of the most learned expositors, interpret it in the same manner, namely, as describing those who were, at this time, in a disposition to comply with the terms on which God, by his apostle, now offered them eternal life; that is, to repent, believe, and obey the gospel. In other words, “As many as were brought to a resolution of courageously facing all opposition in the way to it, believed, and openly embraced the Christian religion, as the best means to prepare them for an endless life of the greatest virtue and purity, as well as of the greatest glory and most perfect happiness.” The Syriac, likewise, one of the most ancient versions of the New Testament, has rendered the passage in the same sense, which is of great moment, as that translation was made before the meaning of this place was disputed by the different sects and parties of Christians. The sum is: All those, and only those, now believed, who yielded to, instead of resisting the convictions produced in their minds by the preaching of the truth, and the influence of the grace of God, which truth was preached with equal clearness to others, and which grace, in a similar way, visited and strove with others: for God had not reprobated the rest. It was his will that they also should have been saved, but by yielding to inclinations, affections, and passions, which they themselves knew to be sinful, and to which they were under no necessity of yielding, they rejected the counsel of God against themselves, and thrust salvation from them. For they who then repented and believed were not constrained so to do, but grace and mercy were then freely and copiously offered to them, and pressed upon them, and they did not put it away, but yielded to its influence. So that a great multitude, even of such as, it seems, had been idolatrous Gentiles, were converted. Those who wish for further satisfaction on this verse, may find it in Hammond, Whitby, and Dodd, upon it: in Sellon’s Arguments against General Redemption considered. Works, vol. 2. p. 128: and in Fletcher’s Checks to Antinomianism. Works, Am. ed., vol. 2. pp. 77, 78.

Ver. 48. As many as were ordained to eternal life believed. Tetagmenoi is never used for eternal preördination; and though it be once rendered ordained, Romans 13:1, the margin reads, power — ordered of God. Dr. Doddridge reads, “As many as were determined for eternal life, believed.” Limborch on this place selects a dozen testimonies from Greek authors to prove that the word denotes the dispositon of the mind. “Paul went afoot to Assos, outw gar hn diatetagmenov, for so he was disposed to do;” or minding himself to go afoot. Acts 20:13. The son of Sirach says, “The conduct of a wise man will be tetagmenh, well-disposed: chap. 10:1. In a collective view, the authorities enumerated by Limborch, Hammond, and Whitby fairly give the version, “And as many as were disposed to eternal life believed.”

To the above I may add the comment of a learned presbyterian minister. “These words cannot signify a fixed number of persons, absolutely ordained of God to eternal life; so that they, and they only shall obtain it, and all others be excluded from it, as upon this supposition it must be, if God by his decree hath fixed the number of those whom he will bring to salvation. This is evident from these considerations.

(1) If the reason why these men believed be only this, that they were “ordained to eternal life,” the reason why the rest believed not can be this only, that they were not ordained of God to eternal life; and if so, what necessity could there be that “the word of God should be first preached to them,” as we read in ver. 46. Was it only that their damnation might be greater? This seems to charge that Lover of souls, whose tender mercies are over all his works, with the greatest cruelty, seeing it makes him determine from all eternity, not only that so many souls, as capable of salvation as any other, shall perish everlastingly, but also to determine that the dispensations of his providence shall be such towards them as necessarily tend to aggravate their condemnation. What could even their most malicious and enraged enemy do more? What is it that the devil himself aims at by all his temptations, but this very end, viz. the aggravation of our future punishment? To assert therefore that God had determined that his word should be spoken to these jews for this very end, is to make him as instrumental to their ruin as the very devil. All this seems wholly irreconcileable with his declarations, that he “would have all men to be saved,” and “would not that any man should perish.”

(2) The apostle gives this reason why he turned from the jews to the gentiles, that the “jews had thrust away the word of God from them, and judged themselves unworthy of eternal life:” ver. 46. Whereas, according to this supposition, this could be no sufficient reason of his turning from them to the gentiles. For it was only they, among the jews, whom God had not ordained to eternal life, who thus refused to believe, and to obey the word of God. And as many among the gentiles as were not thus ordained to eternal life, must necessarily do the same; and so there could be no sufficient cause why he should turn from the jews to the gentiles on that account.

(3) Were this the reason why the jews believed not, that they were not ordained to eternal life, why does St. Paul by divine commission thus speak to them. “Be it known to you, brethren, that by this Jesus is declared to you the remission of sins?” Why does he add, “And by him every one that believeth is justified?” Why does he vehemently exhort them to beware, lest that saying of the prophet Habakkuk should be verified in them: “I will work a work in your days, which ye will not believe, though one declare it unto you?” Could God have determined that these very persons should not believe to life eternal, and yet commission his apostles to tell them that remission of sins, and justification to life eternal, were proposed to them? Could it be revealed to St. Paul, that they could not believe to life eternal, as not being ordained to it, and yet would he so passionately exhort them to that faith in Jesus, which he well knew, by virtue of this revelation, belonged not to them? These things seem clearly to evince, that this cannot be the proper import of the words.”

48. Gentiles… glad—When now these Gentiles learn from the gracious words of Hebrew prophecy that this Gospel was promised to them of old, their hearts go forward with eager joy to embrace it. Ordained to eternal life—Should be rendered, disposed to eternal life. It plainly refers to the eager predisposition just above mentioned in the heart of many of these Gentiles on learning that old prophecy proclaims a Messiah for them. As many as were so inclined to the eternal life now offered committed themselves by faith to the blessed Jesus.

Rarely has a text been so violently wrenched from its connections with the context, and strained beyond its meaning for a purpose, than has been this clause in support of the doctrine of predestination. There is not the least plausibility in the notion that Luke in this simple history is referring to any eternal decree predestinating these men to eternal life. The word here rendered ordained usually signifies placed, positioned, disposed. It may refer to the material or to the mental position. It is a verb in the passive form, a form which frequently possesses a reciprocal active meaning; that is, it frequently signifies an action performed by one’s self upon one’s self. Thus, in Romans 9:22, The vessels of wrath fitted to destruction are carefully affirmed, even by predestinarians, to be fitted by themselves. Indeed, the very Greek word here rendered ordained is frequently used, compounded with a preposition, in the New Testament itself, in the passive form with a reciprocal meaning. Thus, Romans 13:1, Be subject unto the higher powers, is literally, place yourselves under the higher powers. So, also, Romans 8:7; 1 Corinthians 16:16; James 4:7, and many other texts. The meaning we give is required by the antithesis between the Jews in verse 46 and these Gentiles. The former were indisposed to eternal life, and so believed not; these were predisposed to eternal life, and so believed. The permanent faith of the soul was consequent upon the predisposition of the heart and the predetermination of the will.

Verse 49. The word of the Lord was published, &c.] Those who had come from different parts, and were converted, carried the glad tidings to their respective neighbourhoods; and thus the doctrine was published throughout all the region of Pisidia, where they then were. See Clarke on “Acts 13:44”.

Verses 49-52. And the word of the Lord was published throughout all that region — Paul and Barnabas, it seems, during their stay at Antioch, made excursions into the neighbouring country, for the sake of preaching to the idolatrous Gentiles; or the people who came from the country to Antioch, and believed the doctrine preached by Paul and Barnabas, carried the glad tidings of salvation home with them. From this time forth it appears in all the Gentile countries. Paul, after preaching to the Jews, constantly offered salvation to the Gentiles, and by so doing fulfilled the commission which he had received from Christ, when he made him his apostle to the Gentiles. But the Jews stirred up the devout, &c. — The unbelieving Jews in Antioch, greatly enraged at the success with which Paul and Barnabas preached to the Gentiles, stirred up some women of considerable rank, who, having been proselyted to their religion, were peculiarly zealous for it; and the chief men of the city — Also, who probably were the husbands of these proselyted women; raised persecution against Paul and Barnabas — Representing them, doubtless, as exciters of sedition, and innovators in religion, who might occasion danger to the state; and expelled them out of their coasts — Out of the territory belonging to Antioch. But they shook off the dust of their feet — For a testimony against them; as Christ had commanded his apostles to do, in token of the certain ruin which should befall such despisers of his gospel. See on Matthew 10:14. And came unto Iconium — Where they renewed the proclamation of those glad tidings, which many of the inhabitants of Antioch had so ungratefully rejected. This place lay on the western border of Lycaonia, and on the confines of Pisidia, Galatia, and Phrygia; to the latter of which it seems once to have belonged. See Raphelius. And the disciples — Who remained at Antioch; were filled with joy — That so blessed a message as that which Paul and Barnabas had brought them, had reached their ears, and been received by them; and with the Holy Ghost — With his enlightening, sanctifying, and comforting influences, and probably also with, at least, some of his extraordinary gifts; confirming them in the faith which they had newly embraced; and likewise qualifying them for carrying on the cause of Christ in that place, when the first planters of their church could no longer continue to cultivate and water it.

49. Word… published… all the region—This Romanized city of Antioch applied the old pagan Latin language, with all possible flexibility, to uses it had never known before, to thoughts of faith, and joy, and love new to the Roman soul.

Verse 50. Devout and honourable women] It is likely that these were heathen matrons, who had become proselytes to the Jewish religion; and, as they were persons of affluence and respectability, they had considerable influence with the civil magistracy of the place, and probably their husbands were of this order; and it is likely that they used that influence, at the instigation of the Jews, to get the apostles expelled from the place.

Verses 49-52. And the word of the Lord was published throughout all that region — Paul and Barnabas, it seems, during their stay at Antioch, made excursions into the neighbouring country, for the sake of preaching to the idolatrous Gentiles; or the people who came from the country to Antioch, and believed the doctrine preached by Paul and Barnabas, carried the glad tidings of salvation home with them. From this time forth it appears in all the Gentile countries. Paul, after preaching to the Jews, constantly offered salvation to the Gentiles, and by so doing fulfilled the commission which he had received from Christ, when he made him his apostle to the Gentiles. But the Jews stirred up the devout, &c. — The unbelieving Jews in Antioch, greatly enraged at the success with which Paul and Barnabas preached to the Gentiles, stirred up some women of considerable rank, who, having been proselyted to their religion, were peculiarly zealous for it; and the chief men of the city — Also, who probably were the husbands of these proselyted women; raised persecution against Paul and Barnabas — Representing them, doubtless, as exciters of sedition, and innovators in religion, who might occasion danger to the state; and expelled them out of their coasts — Out of the territory belonging to Antioch. But they shook off the dust of their feet — For a testimony against them; as Christ had commanded his apostles to do, in token of the certain ruin which should befall such despisers of his gospel. See on Matthew 10:14. And came unto Iconium — Where they renewed the proclamation of those glad tidings, which many of the inhabitants of Antioch had so ungratefully rejected. This place lay on the western border of Lycaonia, and on the confines of Pisidia, Galatia, and Phrygia; to the latter of which it seems once to have belonged. See Raphelius. And the disciples — Who remained at Antioch; were filled with joy — That so blessed a message as that which Paul and Barnabas had brought them, had reached their ears, and been received by them; and with the Holy Ghost — With his enlightening, sanctifying, and comforting influences, and probably also with, at least, some of his extraordinary gifts; confirming them in the faith which they had newly embraced; and likewise qualifying them for carrying on the cause of Christ in that place, when the first planters of their church could no longer continue to cultivate and water it.

50. Devout and honourable women—It is noted in the history of these times that many pagan women of the higher ranks were predisposed to Judaism. These honourable women were probably wives of the chief men of the city, and used their influence with their husbands against the preachers of the new doctrine. It is a curious corroboration of this narrative that Strabo, the Greek geographer, speaking of this district, says: “All agree that the women are prime leaders in superstition, and these appeal to the men in favour of large reverence of the gods, and feasts, and worships.”

Verse 51. They shook off the dust of their feet against them] This was a very significant rite; by it, they in effect said: Ye are worse than the heathen: even your very land is accursed for your opposition to God, and we dare not permit even its dust to cleave to the soles of our feet; and we shake it off, in departing from your country, according to our Lord’s command, (Matthew 10:14,) for a testimony against you, that we offered you salvation, but ye rejected it and persecuted us. The Jews, when travelling in heathen countries, took care, when they came to the borders of their own, to shake off the dust of their feet, lest any of the unhallowed ground should defile the sacred land of Israel.

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

Verses 49-52. And the word of the Lord was published throughout all that region — Paul and Barnabas, it seems, during their stay at Antioch, made excursions into the neighbouring country, for the sake of preaching to the idolatrous Gentiles; or the people who came from the country to Antioch, and believed the doctrine preached by Paul and Barnabas, carried the glad tidings of salvation home with them. From this time forth it appears in all the Gentile countries. Paul, after preaching to the Jews, constantly offered salvation to the Gentiles, and by so doing fulfilled the commission which he had received from Christ, when he made him his apostle to the Gentiles. But the Jews stirred up the devout, &c. — The unbelieving Jews in Antioch, greatly enraged at the success with which Paul and Barnabas preached to the Gentiles, stirred up some women of considerable rank, who, having been proselyted to their religion, were peculiarly zealous for it; and the chief men of the city — Also, who probably were the husbands of these proselyted women; raised persecution against Paul and Barnabas — Representing them, doubtless, as exciters of sedition, and innovators in religion, who might occasion danger to the state; and expelled them out of their coasts — Out of the territory belonging to Antioch. But they shook off the dust of their feet — For a testimony against them; as Christ had commanded his apostles to do, in token of the certain ruin which should befall such despisers of his gospel. See on Matthew 10:14. And came unto Iconium — Where they renewed the proclamation of those glad tidings, which many of the inhabitants of Antioch had so ungratefully rejected. This place lay on the western border of Lycaonia, and on the confines of Pisidia, Galatia, and Phrygia; to the latter of which it seems once to have belonged. See Raphelius. And the disciples — Who remained at Antioch; were filled with joy — That so blessed a message as that which Paul and Barnabas had brought them, had reached their ears, and been received by them; and with the Holy Ghost — With his enlightening, sanctifying, and comforting influences, and probably also with, at least, some of his extraordinary gifts; confirming them in the faith which they had newly embraced; and likewise qualifying them for carrying on the cause of Christ in that place, when the first planters of their church could no longer continue to cultivate and water it.

Ver. 51. But they shook off the dust of their feet against them, as Christ had commanded in such cases of obstinate blindness, and irreclaimable contumacy. They then came to Iconium, called Cogni by the Romans, now Cæni, the capital of Lycaonia. Boiste in his map, Le monde sacre, places it at the head of a small lake three degrees north-west of Antioch.

51. Shook off the dust—According to the command of Jesus, (Matthew 10:14,) upon which see our note. Unto Iconium—For Iconium see verse 1 of the next chapter.

Verse 52. The disciples were filled with joy and with the Holy Ghost.] Though in the world they had tribulation, yet in Christ they had peace; and, while engaged in their Master’s work, they always had their Master’s wages. The happiness of a genuine Christian lies far beyond the reach of earthly disturbances, and is not affected by the changes and chances to which mortal things are exposed. The martyrs were more happy in the flames than their persecutors could be on their beds of down. St. Paul’s sermon at Antioch has been thus analyzed.

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

2. His narrative of God’s goodness to Israel: 1. In their deliverance from Egypt. 2. In their support in the wilderness. 3. In his giving them the land of Canaan. 4. In the judges and kings which he had given for their governors, Acts 13:7-22.

3. His proposition, that Jesus was the Christ, the Saviour of the world, Acts 13:23.

4. The illustration of this proposition, proving its truth: 1. From Christ’s stock and family, Acts 13:23. 2. From the testimony of his forerunner, Acts 13:24. 3. From the resurrection of Christ, Acts 13:30; which was corroborated with the testimony of many Galileans, Acts 13:31, and of the prophets, David, Acts 13:33, 35, and Isaiah, Acts 13:34.

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

6. His epilogue, in which he excites his audience to embrace the Gospel on two considerations: 1. The benefits which they receive who embrace the Gospel, Acts 13:38, 39. 2. The danger to which they were exposed who should despise and reject it, Acts 13:40, 41. ACTS

Verses 49-52. And the word of the Lord was published throughout all that region — Paul and Barnabas, it seems, during their stay at Antioch, made excursions into the neighbouring country, for the sake of preaching to the idolatrous Gentiles; or the people who came from the country to Antioch, and believed the doctrine preached by Paul and Barnabas, carried the glad tidings of salvation home with them. From this time forth it appears in all the Gentile countries. Paul, after preaching to the Jews, constantly offered salvation to the Gentiles, and by so doing fulfilled the commission which he had received from Christ, when he made him his apostle to the Gentiles. But the Jews stirred up the devout, &c. — The unbelieving Jews in Antioch, greatly enraged at the success with which Paul and Barnabas preached to the Gentiles, stirred up some women of considerable rank, who, having been proselyted to their religion, were peculiarly zealous for it; and the chief men of the city — Also, who probably were the husbands of these proselyted women; raised persecution against Paul and Barnabas — Representing them, doubtless, as exciters of sedition, and innovators in religion, who might occasion danger to the state; and expelled them out of their coasts — Out of the territory belonging to Antioch. But they shook off the dust of their feet — For a testimony against them; as Christ had commanded his apostles to do, in token of the certain ruin which should befall such despisers of his gospel. See on Matthew 10:14. And came unto Iconium — Where they renewed the proclamation of those glad tidings, which many of the inhabitants of Antioch had so ungratefully rejected. This place lay on the western border of Lycaonia, and on the confines of Pisidia, Galatia, and Phrygia; to the latter of which it seems once to have belonged. See Raphelius. And the disciples — Who remained at Antioch; were filled with joy — That so blessed a message as that which Paul and Barnabas had brought them, had reached their ears, and been received by them; and with the Holy Ghost — With his enlightening, sanctifying, and comforting influences, and probably also with, at least, some of his extraordinary gifts; confirming them in the faith which they had newly embraced; and likewise qualifying them for carrying on the cause of Christ in that place, when the first planters of their church could no longer continue to cultivate and water it.

52. Disciples—Luke does not adopt the name Christians himself, but still retains the usual epithet disciples. Filled with joy—As the Gospel was a message of joy, so those who were filled with it were filled with joy. And with the Holy Ghost—And this was the source of their joy, their strength, and their firmness. Great is the power of Christian joy. A religion of gloom, of asceticism, of self-accusation, may be sincere and solid; but it wants the abounding strength, the rich consolation, the glorious attractiveness, of a religion of joy, especially if it be the joy of those filled with the Holy Ghost. Our apostles were slandered, were persecuted, were banished; but they left behind them blessed, joyous, living monuments of their labours: monuments enduring unto that eternal life for which they were disposed, in which they believed, and by which they triumphed.