Acts · Chapter 14

V. 1. They so spake-Persecution having increased their strength.

Verse 1. In Iconium] See the conclusion of the preceding chapter. So spake] kai lalhsai outwv. With such power and demonstration of the Spirit, that a great multitude both of the Jews, genuine descendants of one or other of the twelve tribes, and also of the Greeks, eJllhnwn, probably such as were proselytes of the gate, believed, received the Christian religion as a revelation from God, and confided in its Author for salvation, according to the apostles’ preaching.

Verse 1. And it came to pass in Iconium — Whither Paul and Barnabas were forced to retire from Antioch; that they went both together into the synagogue of the Jews — To whom they were still disposed to make the first offer of the gospel: for though the Jews at Antioch had used them cruelly, yet they would not therefore decline preaching to the Jews at Iconium, who, perhaps, might be better disposed. Let not those of any denomination be condemned in the gross; nor any individuals of mankind, of whatever sect or party, suffer for the faults of others; rather let us do good to those whose friends and associates, or who themselves, have done evil to us; and they so spake — On the great subject of the gospel salvation; spake so plainly, so convincingly, so warmly, so affectionately, and with such manifest concern for the souls of men, and especially with such evident demonstration of the Spirit and power; that a great multitude, both of the Jews and Greeks, believed — By the Greeks here, we are to understand, not the Hellenists, or persons of Jewish extraction, who spoke the Greek language, but the Gentile Greeks, descended from heathen ancestors. Most of these, being now found in the synagogue of the Jews, were, without doubt, religious proselytes, though probably not circumcised; for few of the idolaters frequented the Jewish synagogues. It is not improbable, however, that the fame of such extraordinary teachers as Paul and Barnabas might, on this occasion, draw together many people who did not usually worship in the synagogues. From the Jews and proselytes being so numerous in Iconium, we may infer that it was a very great and populous city.

Verse 1. It came to pass in Iconium, that they went both together into the synagogue of the jews. St. Luke makes here a great leap, and is very laconic, merely naming Perga and Attalia. This great work in Iconium is placed by Usher in the year 46; but the learned Professor Grabe puts it a year later, as in the Greek manuscript on the sufferings of Thecla, related in the preface to this book. It appears from the above manuscript, that Titus had visited Iconium before, and had informed Onesiphorus of Paul’s conversion, and labours. Of this holy man, (and it would seem after his death) Paul says, “The Lord give mercy to the house of Onesiphorus, for he often refreshed me, and was not ashamed of my chain.” 2 Timothy 1:16. While he was preaching in this good man’s house, so much light, and glory, and unction had descended with his word, that Thecla, the noble virgin and martyr, was converted, as is noted also by Dr. Lightfoot, with a multitude of jews and greeks. Luke uses two Greek words, ‘Ellhnistai, Acts 6:1; and here ‘Ellhnev; by the latter he means Greeks by birth, language, and religion.

1. Iconium—Driven from the capital of Pisidia, our two apostles betake themselves to the capital of Lycaonia. This, like Antioch, stood upon the great thoroughfare which we have described (Acts 16:10) as extending from the AEgean on the west through the Syrian Gates on the east, being the solely possible direct route to Syria and southern Asia. This was in the direction southeastwardly toward Tarsus, the native home of Paul, and therefore probably preferred rather than to go deeper into Asia Minor or farther toward Europe. Since that day Iconium has been distinguished in history as the capital of the Seljukian Turks, originally a Tartar race, but then working their onward way to the conquest of Constantinople and the attempted conquest of Christian Europe. It stands in a vast plain near the foot of Mount Taurus, about fifty miles from Pisidian Antioch. The synagogue—Large as the city was, the Jewish population seems not to have been extensive, since the synagogue appears to have been but one. The population seems to have consisted of an upper stratum of Greeks and Jews, and an underlying mass of primitive Lycaonian people, probably of Syrian origin, mentioned in verse 11. Over all these were a few haughty Romans, moving about with the air of masters by conquest. So spake… multitude… believed—They so spake, that is with such method and power as to attract the faith of the hearers. They appealed with spiritual power to the spiritual sympathies in man, and there would be those whose sympathies were awakened, and whose spirit, touched by the heavenly Spirit, would yield to the divine attraction.

Verse 2. Stirred up the Gentiles] twn eqnwn, Such as were mere heathens, and thus distinguished from the Jews, and the Greeks who were proselytes.

Evil affected] ekakwsan, Irritated or exasperated their minds against the brethren, the disciples of Christ; one of their appellations before they were called Christians at Antioch. See Clarke on “Acts 11:26”.

Verses 2-4. But the unbelieving Jews — Who were greatly provoked at the growing success of the gospel, and studied all they could to put a stop to its progress; stirred up the Gentiles — The idolatrous Gentiles, the heathen inhabitants of the place; and made their minds evil affected — Greek, ekakwsan tav yucav, irritated; or, exasperated their souls against the brethren — Against the disciples of Christ, and especially against those celebrated teachers of a religion against which they had imbibed strong prejudices. Long time, therefore, abode they — Namely, Paul and Barnabas; speaking boldly in the Lord — Because the minds of the Gentiles were so filled with prejudice and malignity against them, one would have thought, that therefore they should have withdrawn and hastened out of the way; or, if they had preached, should have preached cautiously, for fear of giving further provocation to those who were already sufficiently enraged: no, but the contrary; therefore they abode there a long time, speaking boldly in the Lord: the more they perceived the spirit and rancour of the town against the new converts, the more they were animated to go on in their work, and the more needful they saw it to continue among them, to confirm them in the faith, and to comfort them. Who gave testimony unto the word of his grace — Which they delivered, working with them according to his promise, Lo, I am with you always: and granted signs and wonders to be done by their hands — Which were of great use to confirm the faith of the new converts, and to prevail with many others to receive the gospel, and which might have convinced all the inhabitants, if they had exercised a becoming candour. But the multitude of the city was divided — Into two parties, and both very active and vigorous: among the rulers and persons of rank, and among the common people, there were some that held with the unbelieving Jews, and others that held with the apostles. It seems this business of the preaching of the gospel was so universally taken notice of with concern, that almost every adult person, even of the multitude of the city, was either for it or against it; none stood neuter: all were either for them or their enemies; for God or Baal; for Christ or Beelzebub.

Verse 3. Long time therefore abode they] Because they had great success, therefore they continued a long time, gaining many converts, and building up those who had believed, in their most holy faith; notwithstanding the opposition they met with, both from the unbelieving Jews and heathens.

Speaking boldly] parrhsiazomenoi, Having great liberty of speech, a copious and commanding eloquence, springing from a consciousness of the truth which they preached.

The word of his grace] The Gospel of Jesus Christ, which is the doctrine of God’s grace, mercy, or favour to mankind.

And granted signs and wonders to be done] For no apostle could work a miracle by himself; nor was any sign or wonder wrought even by the greatest apostle, but by an especial grant or dispensation of God. This power was not resident in them at all times; it was only now and then communicated, when a miracle was necessary for the confirmation of the truth preached.

Verses 2-4. But the unbelieving Jews — Who were greatly provoked at the growing success of the gospel, and studied all they could to put a stop to its progress; stirred up the Gentiles — The idolatrous Gentiles, the heathen inhabitants of the place; and made their minds evil affected — Greek, ekakwsan tav yucav, irritated; or, exasperated their souls against the brethren — Against the disciples of Christ, and especially against those celebrated teachers of a religion against which they had imbibed strong prejudices. Long time, therefore, abode they — Namely, Paul and Barnabas; speaking boldly in the Lord — Because the minds of the Gentiles were so filled with prejudice and malignity against them, one would have thought, that therefore they should have withdrawn and hastened out of the way; or, if they had preached, should have preached cautiously, for fear of giving further provocation to those who were already sufficiently enraged: no, but the contrary; therefore they abode there a long time, speaking boldly in the Lord: the more they perceived the spirit and rancour of the town against the new converts, the more they were animated to go on in their work, and the more needful they saw it to continue among them, to confirm them in the faith, and to comfort them. Who gave testimony unto the word of his grace — Which they delivered, working with them according to his promise, Lo, I am with you always: and granted signs and wonders to be done by their hands — Which were of great use to confirm the faith of the new converts, and to prevail with many others to receive the gospel, and which might have convinced all the inhabitants, if they had exercised a becoming candour. But the multitude of the city was divided — Into two parties, and both very active and vigorous: among the rulers and persons of rank, and among the common people, there were some that held with the unbelieving Jews, and others that held with the apostles. It seems this business of the preaching of the gospel was so universally taken notice of with concern, that almost every adult person, even of the multitude of the city, was either for it or against it; none stood neuter: all were either for them or their enemies; for God or Baal; for Christ or Beelzebub.

Verse 4. The multitude of the city was divided] The Jews treated the apostles as false teachers, and their miracles as impositions; and many of the people held with them: while the others, who had not hardened their hearts against the truth, felt the force of it; and, being without prejudice, could easily discern the miracles to be the work of God, and therefore held with the apostles.

Verses 2-4. But the unbelieving Jews — Who were greatly provoked at the growing success of the gospel, and studied all they could to put a stop to its progress; stirred up the Gentiles — The idolatrous Gentiles, the heathen inhabitants of the place; and made their minds evil affected — Greek, ekakwsan tav yucav, irritated; or, exasperated their souls against the brethren — Against the disciples of Christ, and especially against those celebrated teachers of a religion against which they had imbibed strong prejudices. Long time, therefore, abode they — Namely, Paul and Barnabas; speaking boldly in the Lord — Because the minds of the Gentiles were so filled with prejudice and malignity against them, one would have thought, that therefore they should have withdrawn and hastened out of the way; or, if they had preached, should have preached cautiously, for fear of giving further provocation to those who were already sufficiently enraged: no, but the contrary; therefore they abode there a long time, speaking boldly in the Lord: the more they perceived the spirit and rancour of the town against the new converts, the more they were animated to go on in their work, and the more needful they saw it to continue among them, to confirm them in the faith, and to comfort them. Who gave testimony unto the word of his grace — Which they delivered, working with them according to his promise, Lo, I am with you always: and granted signs and wonders to be done by their hands — Which were of great use to confirm the faith of the new converts, and to prevail with many others to receive the gospel, and which might have convinced all the inhabitants, if they had exercised a becoming candour. But the multitude of the city was divided — Into two parties, and both very active and vigorous: among the rulers and persons of rank, and among the common people, there were some that held with the unbelieving Jews, and others that held with the apostles. It seems this business of the preaching of the gospel was so universally taken notice of with concern, that almost every adult person, even of the multitude of the city, was either for it or against it; none stood neuter: all were either for them or their enemies; for God or Baal; for Christ or Beelzebub.

4. Multitude… divided—Powerful as the opposition is, the apostles divide the city with their opponents, yet probably being in a minority.

Verse 5. An assault made] oJrmh, A desperate attempt was made by their rulers, i.e. by the heathen rulers of the people, and the rulers of the synagogue.

To use them despitefully] To expose them, bring them into contempt, and make them appear as monsters, or movers of sedition; and then to stone them for this falsely alleged crime.

Verses 5-7. And when there was an assault made — Or was about to be made; both of the Gentiles, and the Jews — Who, though generally at enmity with one another, yet were united against the Christians, as Herod and Pontius Pilate, the Pharisees and Sadducees, against Christ. If the churches enemies can unite for its destruction, shall not its friends, laying aside all personal feuds, unite for its preservation? To use them despitefully — To expose them to disgrace; and then to stone, and put them to death: and thus they hoped to ruin their cause. They were aware of it — When the project was just ripe for execution, Paul and Barnabas received intelligence of it, and prevented the bloody attempt by withdrawing from thence; they fled unto Lystra first, and then to Derbe; and after that to the region that lay round Lycaonia, namely, the region of Phrygia and Galatia. In thus fleeing from their persecutors they followed their Master’s advice, who directed them, when persecuted in one city, to flee unto another: for though he enabled them to work miracles for the confirmation of the gospel, he gave them no power of working any to save themselves from persecution. And there they preached — Kakei hsan euaggelizomenoi, and there they were preaching; the gospel — And that, it appears, in a very successful manner, so that the church was still increased by the very methods taken to destroy it.

Ver. 5. When there was an assault made by all the city, in fact, of gentiles, jews, and rulers. Tamyris, a prince of the city, being stirred up by the unbelieving jews, brought Paul before the governor, and threw him into prison on account of Thecla’s conversion. Onesiphorus was the same friend to him when in prison, as when at large.

5. Assault—Rather an onset or rush, for before the assault could be made the apostles, being informed, escaped. Rulers—Probably the rulers of the Jewish synagogues, leading the Jews to inflict the Jewish punishment of stoning.

At Lystra—Healing of Lame Man—Attempted Sacrifices, 6-18.

Verse 6. They were ware of it] They were informed of the scheme, and of the attempt that was about to be made, and fled unto Lystra and Derbe; they did not leave the province of Lycaonia, but went to other towns and cities. Lystra lay to the south and Derbe to the north of Iconium, according to the general opinion. Strabo, Geogr. lib. xii., tells us expressly, that Iconium was within Lycaonia, Thence are the Lycaonian hills plain, cold, naked, and pastures for wild asses. About these places stands Iconium, a town built in a better soil. Ptolemy also, Tab. Asiæ, i. cap. 6, places Iconium in Lycaonia. How comes it, then, that St. Luke does not call Iconium a city of Lycaonia, as well as Derbe and Lystra? Pliny, Hist. Nat. lib. v. cap. 27, solves this difficulty, by stating, that there was granted a tetrarchy out of Lycaonia, on that side which borders upon Galatia, consisting of fourteen cities; the most famous of which is Iconium. See Lightfoot.

Verses 5-7. And when there was an assault made — Or was about to be made; both of the Gentiles, and the Jews — Who, though generally at enmity with one another, yet were united against the Christians, as Herod and Pontius Pilate, the Pharisees and Sadducees, against Christ. If the churches enemies can unite for its destruction, shall not its friends, laying aside all personal feuds, unite for its preservation? To use them despitefully — To expose them to disgrace; and then to stone, and put them to death: and thus they hoped to ruin their cause. They were aware of it — When the project was just ripe for execution, Paul and Barnabas received intelligence of it, and prevented the bloody attempt by withdrawing from thence; they fled unto Lystra first, and then to Derbe; and after that to the region that lay round Lycaonia, namely, the region of Phrygia and Galatia. In thus fleeing from their persecutors they followed their Master’s advice, who directed them, when persecuted in one city, to flee unto another: for though he enabled them to work miracles for the confirmation of the gospel, he gave them no power of working any to save themselves from persecution. And there they preached — Kakei hsan euaggelizomenoi, and there they were preaching; the gospel — And that, it appears, in a very successful manner, so that the church was still increased by the very methods taken to destroy it.

Ver. 6. They — fled to Lystra, which lies on the road from Iconium to Derbe, as in the map of Paul’s travels; and to the regions round about. This storm, it appears, fell on the tender lambs, as well as on the shepherds. Strabo, liber 12., places Derbe on the sea-coast.

6. Cities of Lycaonia—Driven from the great metropolitan cities of Pisidian Antioch and Lycaonian Iconium, our apostles now take refuge in the more rural towns of Lystra and Derbe. They find here an almost exclusively primitive population, with little of the Greek, Jew, or Roman upper stratum, and an inferior civilization. There is no synagogue for them to enter. There are few resident Jews to gainsay. Primitive paganism still prevails. And it is a curious fact that the very word pagan signifies villager, which arises from the fact that when the Roman empire became Christian, the rural regions and villages were the latest to be pervaded by its power, and so the latest in retaining their old idolatries.

Verse 7. And there they preached the Gospel.] Wherever they went, they were always employed in their Master’s work. Some MSS. of considerable note add here, and all the people were moved at their preaching, but Paul and Barnabas tarried at Lystra.

Verses 5-7. And when there was an assault made — Or was about to be made; both of the Gentiles, and the Jews — Who, though generally at enmity with one another, yet were united against the Christians, as Herod and Pontius Pilate, the Pharisees and Sadducees, against Christ. If the churches enemies can unite for its destruction, shall not its friends, laying aside all personal feuds, unite for its preservation? To use them despitefully — To expose them to disgrace; and then to stone, and put them to death: and thus they hoped to ruin their cause. They were aware of it — When the project was just ripe for execution, Paul and Barnabas received intelligence of it, and prevented the bloody attempt by withdrawing from thence; they fled unto Lystra first, and then to Derbe; and after that to the region that lay round Lycaonia, namely, the region of Phrygia and Galatia. In thus fleeing from their persecutors they followed their Master’s advice, who directed them, when persecuted in one city, to flee unto another: for though he enabled them to work miracles for the confirmation of the gospel, he gave them no power of working any to save themselves from persecution. And there they preached — Kakei hsan euaggelizomenoi, and there they were preaching; the gospel — And that, it appears, in a very successful manner, so that the church was still increased by the very methods taken to destroy it.

Verse 8. Impotent in his feet] adunatov toiv posin, He had no muscular power, and probably his ancle bones were dislocated; or he had what is commonly termed club feet; this is the more likely, as he is said to have been lame from his mother’s womb, and to have never walked.

Verses 8-10. And there sat, &c. — To the general account of the apostle’s labours given above, the historian here subjoins a particular relation of some memorable events which happened at Lystra. There sat a man impotent in his feet — Disabled, as the word is, to that degree, that it was impossible he should set his feet to the ground, or lay any stress upon them; being — As was well known, a cripple from his mother’s womb. This same man heard Paul speak — Having, it seems, been laid in some place of public resort, to beg alms of such as passed by, near where Paul was discoursing; who steadfastly beholding him, and perceiving — By the ardour and humility expressed in his countenance, or by the gift of discerning spirits which he possessed; that he had faith to be healed — Had a degree of confidence in his soul, that the Jesus whom Paul preached could and would heal him: Paul probably finding at the same time in himself that the power of Christ was to be displayed on this occasion; said with a loud voice — In the hearing of all that were assembled there, as one that was conscious of the divine authority by which he then acted; Stand, &c. — Or, as is certainly implied, and as some copies read, I say unto thee, in the name of the Lord Jesus, stand upright on thy feet — And power went along with this word; for the lame man immediately leaped and walked — Thus showing that he was perfectly cured.

Ver. 8-10. There sat a certain man at Lystra, begging, as it would seem, and like the man whom Peter healed at the beautiful gate of the temple, chap. 3., a cripple from his birth. The circumstances are very similar. While hearing the word, Paul perceiving that he had faith to be healed, cried with a loud voice, Rise up and walk. He probably, like Peter, used the name of Jesus. The effects on the people were the immediate conversion of very many. They repeated the adage of their fathers, “The gods are come down to us in the likeness of men.” In the fable of Jupiter and Mercury, we read that they descended from heaven in human shape, and were entertained by Lacaon, by whose name the people of Lycaonia are called. The whole mythology of the gentiles is built on the belief that the gods have indeed appeared to men. — Herodotus reports, that after Cambyses had lost his army in the deserts, he found the Egyptians rejoicing, because their god, who rarely discovered himself, had recently appeared. See on Exodus 8:26.

Moses says that Jehovah rained from Jehovah fire and brimstone on Sodom. He appeared in human shape with two angels, and was entertained by Abraham, His mission was to announce the birth of the long-promised heir; to deliver just Lot, and destroy the cities of the plain. Genesis 18. 30. Joshua 5:13. Similar to this is the belief of India, of Egypt, of Greece, and of Rome. Who doubts of Ovid’s words, that God has often appeared on earth disguised in human figure.

Et Deus humanâ lustro sub imagine tetras.

Met. lib. 1:213.

8. Lystra—The apostles still persevere in their southeastern course, as if rather gravitating homeward than the reverse. Lystra is supposed to be a little to the east of south from Iconium, yet geographers and travellers are still uncertain as to its precise position. Sat a certain man—The word sat, according to the Greek imperfect, implies continual, perhaps repeatedly habitual, action. The man was sitting, or was in the habit of sitting. Never had walked—The fact of his well-known paralysis of feet rendered the change notorious to his fellow villagers.

V. 9. He had faith to be healed-He felt the power of God in his soul; and thence knew it was sufficient to heal his body also.

Verse 9. That he had faith to be healed] How did this faith come to this poor heathen? Why, by hearing the word of God preached: for it is said, the same heard Paul speak. And it appears that he credited the doctrine he heard, and believed that Jesus could, if he would, make him whole. Besides, he must have heard of the miracles which the apostles had wrought, see Acts 14:3; and this would raise his expectation of receiving a cure.

Verses 8-10. And there sat, &c. — To the general account of the apostle’s labours given above, the historian here subjoins a particular relation of some memorable events which happened at Lystra. There sat a man impotent in his feet — Disabled, as the word is, to that degree, that it was impossible he should set his feet to the ground, or lay any stress upon them; being — As was well known, a cripple from his mother’s womb. This same man heard Paul speak — Having, it seems, been laid in some place of public resort, to beg alms of such as passed by, near where Paul was discoursing; who steadfastly beholding him, and perceiving — By the ardour and humility expressed in his countenance, or by the gift of discerning spirits which he possessed; that he had faith to be healed — Had a degree of confidence in his soul, that the Jesus whom Paul preached could and would heal him: Paul probably finding at the same time in himself that the power of Christ was to be displayed on this occasion; said with a loud voice — In the hearing of all that were assembled there, as one that was conscious of the divine authority by which he then acted; Stand, &c. — Or, as is certainly implied, and as some copies read, I say unto thee, in the name of the Lord Jesus, stand upright on thy feet — And power went along with this word; for the lame man immediately leaped and walked — Thus showing that he was perfectly cured.

Ver. 8-10. There sat a certain man at Lystra, begging, as it would seem, and like the man whom Peter healed at the beautiful gate of the temple, chap. 3., a cripple from his birth. The circumstances are very similar. While hearing the word, Paul perceiving that he had faith to be healed, cried with a loud voice, Rise up and walk. He probably, like Peter, used the name of Jesus. The effects on the people were the immediate conversion of very many. They repeated the adage of their fathers, “The gods are come down to us in the likeness of men.” In the fable of Jupiter and Mercury, we read that they descended from heaven in human shape, and were entertained by Lacaon, by whose name the people of Lycaonia are called. The whole mythology of the gentiles is built on the belief that the gods have indeed appeared to men. — Herodotus reports, that after Cambyses had lost his army in the deserts, he found the Egyptians rejoicing, because their god, who rarely discovered himself, had recently appeared. See on Exodus 8:26.

Moses says that Jehovah rained from Jehovah fire and brimstone on Sodom. He appeared in human shape with two angels, and was entertained by Abraham, His mission was to announce the birth of the long-promised heir; to deliver just Lot, and destroy the cities of the plain. Genesis 18. 30. Joshua 5:13. Similar to this is the belief of India, of Egypt, of Greece, and of Rome. Who doubts of Ovid’s words, that God has often appeared on earth disguised in human figure.

Et Deus humanâ lustro sub imagine tetras.

Met. lib. 1:213.

9. Heard Paul speak—In the discourse, doubtless, he learned how the blessed Jesus performed many a miracle, which cured at once both soul and body, administering forgiveness of sin and restoring health and soundness. He may have been told that that same Jesus still reigned on high, willing and able to save, and empowering even his apostles often to work miracles of mercy upon the diseased of soul and body. He may have learned that the very first miracle performed by the Lord’s apostles was the healing of a cripple like himself at the Beautiful gate of the wonderful temple in ancient Jerusalem. Steadfastly beholding him—See note on Acts 3:4. Faith to be healed—The Greek word here signifies not to be healed, but to be saved, including the whole salvation both of body and soul, the earnest and type of the complete salvation of body and soul in the glorious resurrection.

Verse 10. Said with a loud voice] After this clause the following is found in CD, and several others, either in the text or margin: soi legw en tw onomati tou kuriou ihsou cristou, I say unto thee, In the name of the Lord Jesus Christ, “stand upright on thy feet.” This reading is also in several versions; and though it may not stand on such evidence as to entitle it to a place in the text, yet it is not likely that St. Paul would not have used the sacred name on such an occasion; especially as this appears to have been the usual form. See Acts 3:6.

He leaped and walked.] Giving the fullest proof of his restoration: his leaping, however, might have been through joy of having received his cure.

Verses 8-10. And there sat, &c. — To the general account of the apostle’s labours given above, the historian here subjoins a particular relation of some memorable events which happened at Lystra. There sat a man impotent in his feet — Disabled, as the word is, to that degree, that it was impossible he should set his feet to the ground, or lay any stress upon them; being — As was well known, a cripple from his mother’s womb. This same man heard Paul speak — Having, it seems, been laid in some place of public resort, to beg alms of such as passed by, near where Paul was discoursing; who steadfastly beholding him, and perceiving — By the ardour and humility expressed in his countenance, or by the gift of discerning spirits which he possessed; that he had faith to be healed — Had a degree of confidence in his soul, that the Jesus whom Paul preached could and would heal him: Paul probably finding at the same time in himself that the power of Christ was to be displayed on this occasion; said with a loud voice — In the hearing of all that were assembled there, as one that was conscious of the divine authority by which he then acted; Stand, &c. — Or, as is certainly implied, and as some copies read, I say unto thee, in the name of the Lord Jesus, stand upright on thy feet — And power went along with this word; for the lame man immediately leaped and walked — Thus showing that he was perfectly cured.

Ver. 8-10. There sat a certain man at Lystra, begging, as it would seem, and like the man whom Peter healed at the beautiful gate of the temple, chap. 3., a cripple from his birth. The circumstances are very similar. While hearing the word, Paul perceiving that he had faith to be healed, cried with a loud voice, Rise up and walk. He probably, like Peter, used the name of Jesus. The effects on the people were the immediate conversion of very many. They repeated the adage of their fathers, “The gods are come down to us in the likeness of men.” In the fable of Jupiter and Mercury, we read that they descended from heaven in human shape, and were entertained by Lacaon, by whose name the people of Lycaonia are called. The whole mythology of the gentiles is built on the belief that the gods have indeed appeared to men. — Herodotus reports, that after Cambyses had lost his army in the deserts, he found the Egyptians rejoicing, because their god, who rarely discovered himself, had recently appeared. See on Exodus 8:26.

Moses says that Jehovah rained from Jehovah fire and brimstone on Sodom. He appeared in human shape with two angels, and was entertained by Abraham, His mission was to announce the birth of the long-promised heir; to deliver just Lot, and destroy the cities of the plain. Genesis 18. 30. Joshua 5:13. Similar to this is the belief of India, of Egypt, of Greece, and of Rome. Who doubts of Ovid’s words, that God has often appeared on earth disguised in human figure.

Et Deus humanâ lustro sub imagine tetras.

Met. lib. 1:213.

10. With a loud voice—As the earnest action of the apostle in discerning the spirit required an intense exertion of the eye, so the performance of the miracle required energetic personal action expressed in the loudness of the voice. So even Jesus (John 11:43) in calling forth Lazarus for once used a loud voice. (On which see our note.) Stand upright—Paul did not, like Peter, use the name of Jesus; because, unlike Peter, he had doubtless already in his preaching fully declared that any miracle he might work was wrought by Jesus’ power.

V. 11. The gods are come down-Which the heathens supposed they frequently did; Jupiter especially. But how amazingly does the prince of darkness blind the minds of them that believe not! The Jews would not own Christ's Godhead, though they saw him work numberless miracles. On the other hand, the heathens seeing mere men work one miracle, were for deifying them immediately.

Verse 11. Saying, in the speech of Lycaonia] What this language was has puzzled the learned not a little. Calmet thinks it was a corrupt Greek dialect; as Greek was the general language of Asia Minor. Mr. Paul Ernest Jablonski, who has written a dissertation expressly on the subject, thinks it was the same language with that of the Cappadocians, which was mingled with Syriac. That it was no dialect of the Greek must be evident from the circumstance of its being here distinguished from it. We have sufficient proofs from ancient authors that most of these provinces used different languages; and it is correctly remarked, by Dr. Lightfoot, that the Carians, who dwelt much nearer Greece than the Lycaonians, are called by Homer, barbarofwnoi, people of a barbarous or strange language; and Pausanias also called them Barbari. That the language of Pisidia was distinct from the Greek we have already seen, Clarke’s note on “Acts 13:15”. We have no light to determine this point; and every search after the language of Lycaonia must be, at this distance of time, fruitless. The gods are come down to us in the likeness of men.] From this, and from all heathen antiquity, it is evident: 1. That the heathen did not consider the Divine nature, how low soever they rated it, to be like the human nature. 2. That they imagined that these celestial beings often assumed human forms to visit men, in order to punish the evil and reward the good. The Metamorphoses of Ovid are full of such visitations; and so are Homer, Virgil, and other poets. The angels visiting Abraham, Jacob, Lot, &c., might have been the foundation on which most of these heathen fictions were built.

The following passage in HOMER will cast some light upon the point:- Kai te qeoi, xeinoisin eoikotev allodapoisi,

Pantoioi teleqontev, epistrwfwsi polhav,

Anqrwpwn ubrin te kai eunomihn eforwntev.

Hom. Odyss. xvii. ver. 485.

For in similitude of strangers oft,

The gods, who can with ease all shapes assume,

Repair to populous cities, where they mark

The outrageous and the righteous deeds of men.

COWPER.

OVID had a similar notion, where he represents Jupiter coming down to visit the earth, which seems to be copied from Genesis, Genesis 18:20, 21: And the Lord said, Because the cry of Sodom and Gomorrah is great, and because their sin is grievous, I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me: and if not, I will know.

Contigerat nostras infamia temporis aures:

Quam cupiens falsam, summo delabor Olympo.

Et deus humana lustro sub imagine terras.

Longa mora est, quantum noxæ sit ubique repertum,

Enamerare: minor fuit ipsa infamia vero.

Metam. lib. i. ver. 211.

The clamours of this vile, degenerate age,

The cries of orphans, and the oppressor’s rage,

Had reached the stars: “I will descend,” said I,

In hope to prove this loud complaint a lie.

Disguised in human shape, I travelled round

The world, and more than what I heard, I found.

DRYDEN.

It was a settled belief among the Egyptians, that their gods, sometimes in the likeness of men, and sometimes in that of animals which they held sacred, descended to the earth, and travelled through different provinces, to punish, reward, and protect. The Hindoo Avatars, or incarnations of their gods, prove how generally this opinion had prevailed. Their Poorana are full of accounts of the descent of Brahma, Vishnoo, Shiva, Naradu, and other gods, in human shape. We need not wonder to find it in Lycaonia.

Verses 11, 12. And when the people — Who were present when this wonderful cure was wrought; saw what Paul had done — By merely speaking a word, being all in raptures of astonishment; they lifted up their voices — In loud acclamations; saying, The gods are come down — Which the heathen supposed they frequently did, Jupiter especially. But how amazingly does the prince of darkness blind the minds of them that believe not! The Jews would not own Christ’s Godhead, though they saw him work numberless miracles: but these heathen, seeing mere men work one miracle, were for deifying them immediately! And they called Barnabas, Jupiter, &c. — Chrysostom observes, that the heathen represented Jupiter as an old, but vigorous man, of a noble and majestic aspect, and large robust make; which, therefore, he supposes might be the form of Barnabas: whereas Mercury appeared young, little, and nimble, as Paul might probably do, for he was yet but a young man. The reason, however, given by Luke is different, namely; because he was, o hgoumenov tou logou, the chief speaker, or, the leader of the discourse; on which account, they thought it more probable that he was Mercury, their god of eloquence.

11. Speech of Lycaonia—What this dialect precisely was there is no record to inform us. Probably it belonged to the eastern rather than the western type; approaching more nearly the Hebrew or Syriac than to the Latin or Greek: for the lowest stratum of population, being the earliest, is from the East, while the Greek and Romanic peoples are a return population from the West, which, nevertheless, originally flowed from the primitive Eastern cradle of the human race. Of course, this last reflex current of population was but the thin upper stratum. The gods are come down—The very name of Lycaonia, according to the tradition, was derived from an old mythological fable of Jupiter having come down in the form of a man to pay a visit to their king, Lycaon. Lycaon, doubting the divinity of this visitor in human shape, determined to put him to the test. For this purpose he butchered a child, and had him brought upon the table as disguised food for his guest. Jupiter in wrath burned his palace with lightning, and transformed the brutal king into a wolf. The Lystrans therefore resolved not to subject themselves to any calamity by any want of respect to the possible deities now present among them.

Verse 12. They called Barnabas, Jupiter; and Paul, Mercurius] The heathens supposed that Jupiter and Mercury were the gods who most frequently assumed the human form; and Jupiter was accustomed to take Mercury with him on such expeditions. Jupiter was the supreme god of the heathens; and Mercury was by them considered the god of eloquence. And the ancient fable, from which I have quoted so largely above, represents Jupiter and Mercury coming to this very region, where they were entertained by Lycaon, from whom the Lycaonians derived their name. See the whole fable in the first book of Ovid’s Metamorphoses. As the ancients usually represented Jupiter as rather an aged man, large, noble, and majestic; and Mercury young, light, and active, the conjecture of Chrysostom is very probable, that Barnabas was a large, noble, well-made man, and probably in years; and St. Paul, young, active, and eloquent; on which account, they termed the former Jupiter, and the latter Mercury. That Mercury was eloquent and powerful in his words is allowed by the heathens; and the very epithet that is applied here to Paul, hn o hgoumenov tou logou, he was the chief or leader of the discourse, was applied to Mercury. So Jamblichus de Myster. Init. qeov o twn logwn hgemwn o eJrmhv. And Macrobius, Sat. i. 8: Scimus Mercurium vocis et sermonis potentem. We know that Mercury is powerful both in his voice and eloquence. With the Lycaonians, the actions of these apostles proved them to be gods; and the different parts they took appeared to them to fix their character, so that one was judged to be Jupiter, and the other Mercury.

Verses 11, 12. And when the people — Who were present when this wonderful cure was wrought; saw what Paul had done — By merely speaking a word, being all in raptures of astonishment; they lifted up their voices — In loud acclamations; saying, The gods are come down — Which the heathen supposed they frequently did, Jupiter especially. But how amazingly does the prince of darkness blind the minds of them that believe not! The Jews would not own Christ’s Godhead, though they saw him work numberless miracles: but these heathen, seeing mere men work one miracle, were for deifying them immediately! And they called Barnabas, Jupiter, &c. — Chrysostom observes, that the heathen represented Jupiter as an old, but vigorous man, of a noble and majestic aspect, and large robust make; which, therefore, he supposes might be the form of Barnabas: whereas Mercury appeared young, little, and nimble, as Paul might probably do, for he was yet but a young man. The reason, however, given by Luke is different, namely; because he was, o hgoumenov tou logou, the chief speaker, or, the leader of the discourse; on which account, they thought it more probable that he was Mercury, their god of eloquence.

Ver. 12. They called Barnabas Jupiter, he being more aged, no other reason being assigned; and Paul they called Mercurius, because of his superior eloquence. Mercury is synonymous with Canaan, a merchant; and the Greeks admit that they received letters from Phœnicia or Canaan. Mercury was accounted the servant or ambassador of the gods from the court of heaven. The poets feign him to have taught music to Apollo, and conferred the gift of eloquence on men.

12. Barnabas, Jupiter… Paul, Mercurius—Chrysostom was probably right in supposing that Barnabas was a man of venerable age, majestic presence, and dignified reserve, and so fitted to make a very suitable Jupiter. And as Jupiter was usually, in his visitations among men, accompanied by an attendant, so it was very supposable that Paul was Mercurius. Mercurius, too, was the god of eloquence, and was the nimble-tongued, wing-footed messenger of the gods, well represented by the younger, agile, eloquent chief speaker, Paul.

V. 13. The priest of Jupiter-Whose temple and image were just without the gate of the city,

brought garlands-To put on the victims,

and bulls-The usual offerings to Jupiter.

Verse 13. Then the priest of Jupiter, which was before their city] There is a meaning here, which ordinary readers will not readily apprehend. Many cities were put under the protection of a particular deity; and the image of that deity placed at the entrance, to signify that he was the guardian and protector. To this St. Luke, every where as accurate as he is circumstantial, refers. Lystra, it appears, was under the guardianship of Jupiter Propulaius, diov propulaiou, which St. Luke translates, tou diov ontov thv polewv, the Jupiter that was before the city, which is another term for Jupiter Custos, or Jupiter the guardian. All these deities, according to the attributes they sustained, had their peculiar priests, rites, and sacrifices; and each a peculiar service and priest for the office he bore; so that Jupiter Brontes, Jupiter the thunderer, had a different service from Jupiter Custos, Jove the guardian. Hence we can see with what accuracy St. Luke wrote: the person who was going to offer them sacrifices was the priest of Jupiter Custos, under whose guardianship the city of Lystra was, and whom the priest supposed had visited the city in a human form; and Barnabas, probably for the reasons already assigned, he imagined was the person; and as Mercury, the god of eloquence, was the general attendant of Jupiter, the people and the priest supposed that Paul, who had a powerful, commanding eloquence, was that god, also disguised. A beautiful figure of such an image of Jupiter as, I suppose, stood before the gate of Lystra, still remains; and a fine engraving of it may be seen in Gruter’s Inscriptions, vol. i. p. xx. Jupiter is represented naked, sitting on a curule or consular chair; in his right hand he holds his thunder, and a long staff in his left; at his right, stands the eagle prepared for flight; and, above, the winged cap and caduceus of Mercury. On the base is the inscription, IUPPITER CUSTOM DOMUS AUG. Jupiter, the guardian of the house of Augustus. As the preserver or guardian of towns, he was generally styled Jupiter Custos, Serenus and Servator. His name, JUPITER, i.e. jurans pater, the helping father, entitled him, in those days of darkness, to general regard. On this false god, who long engrossed the worship of even the most enlightened nations on the earth, much may be seen in Lactantius, Divinar. Institution. lib. i., in the Antiquite expliquee of Montfaucon; and various inscriptions, relative to his character as guardian, &c., may be seen in Gruter, as above.

Oxen and garlands] That is, oxen adorned with flowers, their horns gilded, and neck bound about with fillets, as was the custom in sacrificial rites. They also crowned the gods themselves, the priests, and gates of the temples, with flowers. Of this method of adorning the victims, there are numerous examples in the Greek and Latin writers. A few may suffice. Thus OVID:-

Victima labe carens et præstantissima forma

Sistitur ante aras; et vittis præsignis et auro.

OVID, Met. lib. xv. ver. 130.

The fairest victim must the powers appease,

So fatal ‘tis sometimes too much to please:

A purple filet his broad brow adorns

With flowery garlands, crown, and gilded horns.

DRYDEN.

Huic Anius niveis circumdata tempora vittis

Concutiens, et tristis ait;—————

Ibid. lib. xiii. ver. 643.

The royal prophet shook his hoary head,

With fillets bound; and, sighing, thus he said——

CALCOTT.

——————————fovet ignibus aras,

Muneribus deos implet: feriuntque secures

Colla torosa boum vinctorum cornua vittis.

Ibid. lib. vii. ver. 427.

Rich curling fumes of incense feast the skies,

A hecatomb of voted victims dies,

With gilded horns, and garlands on their head,

In all the pomp of death to th’ altar led.

TATE.

VIRGIL also refers to the same rites and circumstances:- Sæpe in honore deum medio stans hostia ad aram

Lanea dum nivea circumdatur infula vitta,

Inter cunctantes cecidit moribunda ministros.

VIRG. Georg. lib. iii. ver. 486.

The victim ox that was for altars pressed,

Trimmed with white ribbons, and with garlands dressed,

Sunk of himself, without the god’s command,

Preventing the slow sacrificer’s hand.

DRYDEN.

Many similar examples may be seen in Wetstein and others. At the time of worship, the Hindoo priests place garlands of flowers on the head of the image. Whether the garlands were intended to decorate the oxen or the apostles, we cannot say; but in either case the conduct of the Lycaonians was conformable to that of the modern Hindoos.

Verses 13-17. Then the priest of Jupiter — Who was esteemed the tutelar deity of that place, and whose statue stood just without the gate; brought oxen, or bulls rather, and garlands — To put on the victims; the usual offerings to Jupiter; to the gates — Of the place where Paul and Barnabas were; and would have done sacrifice to them — To acknowledge the obligation they were under to them for this condescending and beneficent visit, and to take this opportunity of imploring their continued protection in their public and private affairs. Which when the apostles heard — As they were leading on the sacrificial procession toward them; they rent their clothes — In token of that mixture of indignation and sorrow with which they beheld this strange abuse of a miracle, wrought to destroy that idolatry, which from thence they took occasion to practise; and ran in among the people, crying — With the greatest vehemence, as in a fire, or other sudden and great danger; Sirs, why do ye these things — With regard to us? We are not what you imagine us to be; but men of like passions with you — Obnoxious to the same common infirmities of human life with yourselves; and preach that ye should turn from these vanities — From worshipping any but the true God. He does not deign to call them gods; unto the living God — Not like these dead idols; who made the heaven, and the earth, and the sea — Each of which they supposed to have its own gods. Who in time past — He prevents their objecting, “But if these things were so, we should have heard them from our fathers;” steered all nations to walk in their own ways — In the idolatries which they had chosen, without instructing them by divinely-inspired teachers; which was an awful, but just judgment upon them. Observe, the multitude of them that err, does not turn error into truth. Though all nations practised idolatry, yet every kind and species of it is founded on a lie. Nevertheless — Though even then; he left not himself without witness — Of his being, perfections, and providence, in any country. Besides the witness for God within them, the dictates of conscience, they had witnesses for God around them, in the bounties of his providence. Their not having inspired teachers among them, nor the Holy Scriptures, did in part excuse them; and therefore God did not destroy them for their idolatry, as he did the Jewish nation. But that did not wholly excuse them; notwithstanding it they were deeply criminal before God: for there were other witnesses for God, sufficient to inform them that he, and he only, was to be worshipped; and that to him they owed all their services, from whom they received all their comforts, and therefore were guilty of the highest injustice and ingratitude imaginable, in alienating their services from him. In that he did good — To all his creatures, with a bountiful hand, and especially to mankind. Even by punishments God testifies of himself: but more peculiarly by benefits. And gave us — All, whether Jews or Gentiles; rain from heaven and fruitful seasons — Which could not come by chance, nor were caused by the vain idols of the heathen. Observe, reader, 1st, All the powers of nature witness to us a sovereign power in the God of nature, from whom they are derived, and on whom they depend. It is not the heaven that gives us rain, but God that gives us rain from heaven. 2d, The benefits which we have, by these powers of nature, witness to us that we ought to make our acknowledgments, not to the creatures that are made serviceable to us, but to the Creator, who makes them so. God seems to reckon the instances of his goodness to be more cogent proofs of his title to our homage and adoration, than the evidences of his greatness; for his goodness is his glory. “As a friend, in sending us frequent presents, expresses his remembrance of us and affection to us, though he neither speak nor write to us; so all the gifts of the divine bounty, which are scattered abroad on every side, are so many witnesses sent to attest the divine care and goodness, and they speak it in very sensible language to the heart, though not to the ear.” And with these sayings — Plain and reasonable as they were; scarce restrained they the people — From their purpose of sacrificing to them. So strongly were idolaters in love with their idolatrous practices!

13. The priest of Jupiter—For Jupiter, who was probably the tutelar deity of Lystra, there was a chief pontiff to preside over the worship and sacrifices. Jupiter, which was before their city—A statue there may have been, fronting their town, called Jupiter-before-the-city; but it was not to statues that sacrifices were brought, and so it was probably a temple which was designated by this name, standing before the town. Garlands—With which the sacrificial victims were usually crowned. Unto the gates—Not the gates of the city, but the front door at the street of the house where the apostles were lodging. The purpose was to sacrifice to them personally.

V. 14. They sprang in among the people, crying out-As in a fire, or other sudden and great danger.

Verses 13-17. Then the priest of Jupiter — Who was esteemed the tutelar deity of that place, and whose statue stood just without the gate; brought oxen, or bulls rather, and garlands — To put on the victims; the usual offerings to Jupiter; to the gates — Of the place where Paul and Barnabas were; and would have done sacrifice to them — To acknowledge the obligation they were under to them for this condescending and beneficent visit, and to take this opportunity of imploring their continued protection in their public and private affairs. Which when the apostles heard — As they were leading on the sacrificial procession toward them; they rent their clothes — In token of that mixture of indignation and sorrow with which they beheld this strange abuse of a miracle, wrought to destroy that idolatry, which from thence they took occasion to practise; and ran in among the people, crying — With the greatest vehemence, as in a fire, or other sudden and great danger; Sirs, why do ye these things — With regard to us? We are not what you imagine us to be; but men of like passions with you — Obnoxious to the same common infirmities of human life with yourselves; and preach that ye should turn from these vanities — From worshipping any but the true God. He does not deign to call them gods; unto the living God — Not like these dead idols; who made the heaven, and the earth, and the sea — Each of which they supposed to have its own gods. Who in time past — He prevents their objecting, “But if these things were so, we should have heard them from our fathers;” steered all nations to walk in their own ways — In the idolatries which they had chosen, without instructing them by divinely-inspired teachers; which was an awful, but just judgment upon them. Observe, the multitude of them that err, does not turn error into truth. Though all nations practised idolatry, yet every kind and species of it is founded on a lie. Nevertheless — Though even then; he left not himself without witness — Of his being, perfections, and providence, in any country. Besides the witness for God within them, the dictates of conscience, they had witnesses for God around them, in the bounties of his providence. Their not having inspired teachers among them, nor the Holy Scriptures, did in part excuse them; and therefore God did not destroy them for their idolatry, as he did the Jewish nation. But that did not wholly excuse them; notwithstanding it they were deeply criminal before God: for there were other witnesses for God, sufficient to inform them that he, and he only, was to be worshipped; and that to him they owed all their services, from whom they received all their comforts, and therefore were guilty of the highest injustice and ingratitude imaginable, in alienating their services from him. In that he did good — To all his creatures, with a bountiful hand, and especially to mankind. Even by punishments God testifies of himself: but more peculiarly by benefits. And gave us — All, whether Jews or Gentiles; rain from heaven and fruitful seasons — Which could not come by chance, nor were caused by the vain idols of the heathen. Observe, reader, 1st, All the powers of nature witness to us a sovereign power in the God of nature, from whom they are derived, and on whom they depend. It is not the heaven that gives us rain, but God that gives us rain from heaven. 2d, The benefits which we have, by these powers of nature, witness to us that we ought to make our acknowledgments, not to the creatures that are made serviceable to us, but to the Creator, who makes them so. God seems to reckon the instances of his goodness to be more cogent proofs of his title to our homage and adoration, than the evidences of his greatness; for his goodness is his glory. “As a friend, in sending us frequent presents, expresses his remembrance of us and affection to us, though he neither speak nor write to us; so all the gifts of the divine bounty, which are scattered abroad on every side, are so many witnesses sent to attest the divine care and goodness, and they speak it in very sensible language to the heart, though not to the ear.” And with these sayings — Plain and reasonable as they were; scarce restrained they the people — From their purpose of sacrificing to them. So strongly were idolaters in love with their idolatrous practices!

14. Apostles… heard of—From the performance of the miracle the apostles had evidently retired to their lodging place, and had known nothing of this sacrificial movement, so that they now first hear of their own deification. A Jesuitical policy might have induced them to accept the worship in order to transfer it to the divine Jesus. Among the people—We would rather suppose that these words were uttered at first from the threshold of the door, and reiterated in various forms after rushing among the crowd.

V. 15. To turn from these vanities-From worshipping any but the true God. He does not deign to call them gods;

unto the living God-Not like these dead idols; who made the heaven and the earth, the sea-Each of which they supposed to have its own gods.

Verse 15. We also are men of like passions with you] This saying of the apostles has been most strangely perverted. A pious commentator, taking the word passion in its vulgar and most improper sense, (a bad temper, an evil propensity,) and supposing that these holy men wished to confess that they also had many sinful infirmities, and wrong tempers, endeavours to illustrate this sense of the word, by appealing to the contention of Paul and Barnabas, &c., &c. But the expression means no more than, “we are truly human beings, with the same powers and appetites as your own; need food and raiment as you do; and are all mortal like yourselves.” That ye should turn from these vanities] That is, from these idols and false gods. How often false gods and idolatry are termed vanity in the Scriptures, no careful reader of the Bible needs to be told. What a bold saying was this in the presence of a heathen mob, intent on performing an act of their superstitious worship, in which they no doubt thought the safety of the state was concerned. The ancient fable related by Ovid, Metam. lib. i. ver. 211-239, to which reference has already been made, will cast some light on the conduct of the Lystrians in this case. The following is its substance:-“Jupiter, having been informed of the great degeneracy of mankind, was determined himself to survey the earth. Coming to this province, (Lycaonia,) disguised in human shape, he took up his residence at the palace of Lycaon, then king of that country: giving a sign of his godhead, the people worship him: Lycaon sneers, doubts his divinity, and is determined to put it to the trial. Some ambassadors from the Molossian state having just arrived, he slew one of them, boiled part of his flesh, and roasted the rest, and set it before Jupiter: the god, indignant at the insult, burnt the palace, and turned the impious king into a wolf.” From this time, or, rather, from this fable, the whole province was called Lycaonia. The simple people now seeing such proofs of supernatural power, in the miracles wrought by Barnabas and Paul, thought that Jupiter had again visited them; and fearing lest they should meet with his indignation, should they neglect duly to honour him, they brought oxen and garlands, and would have offered them sacrifice, had they not been prevented by the apostles themselves. This circumstance will account for their whole conduct; and shows the reason why Jupiter was the tutelar god of the place. As, therefore, the people took them for gods, it was necessary for the apostles to show that they were but men; and this is the whole that is meant by the omoiopaqeiv anqrwpoi, men of like passions, fellow mortals, in the text, which has been so pitifully mistaken by some, and abused by others.

The living God] Widely different from those stocks and stones, which were objects of their worship.

Which made heaven and earth] And as all things were made by his power, so all subsist by his providence; and to him alone, all worship, honour, and glory are due.

Verses 13-17. Then the priest of Jupiter — Who was esteemed the tutelar deity of that place, and whose statue stood just without the gate; brought oxen, or bulls rather, and garlands — To put on the victims; the usual offerings to Jupiter; to the gates — Of the place where Paul and Barnabas were; and would have done sacrifice to them — To acknowledge the obligation they were under to them for this condescending and beneficent visit, and to take this opportunity of imploring their continued protection in their public and private affairs. Which when the apostles heard — As they were leading on the sacrificial procession toward them; they rent their clothes — In token of that mixture of indignation and sorrow with which they beheld this strange abuse of a miracle, wrought to destroy that idolatry, which from thence they took occasion to practise; and ran in among the people, crying — With the greatest vehemence, as in a fire, or other sudden and great danger; Sirs, why do ye these things — With regard to us? We are not what you imagine us to be; but men of like passions with you — Obnoxious to the same common infirmities of human life with yourselves; and preach that ye should turn from these vanities — From worshipping any but the true God. He does not deign to call them gods; unto the living God — Not like these dead idols; who made the heaven, and the earth, and the sea — Each of which they supposed to have its own gods. Who in time past — He prevents their objecting, “But if these things were so, we should have heard them from our fathers;” steered all nations to walk in their own ways — In the idolatries which they had chosen, without instructing them by divinely-inspired teachers; which was an awful, but just judgment upon them. Observe, the multitude of them that err, does not turn error into truth. Though all nations practised idolatry, yet every kind and species of it is founded on a lie. Nevertheless — Though even then; he left not himself without witness — Of his being, perfections, and providence, in any country. Besides the witness for God within them, the dictates of conscience, they had witnesses for God around them, in the bounties of his providence. Their not having inspired teachers among them, nor the Holy Scriptures, did in part excuse them; and therefore God did not destroy them for their idolatry, as he did the Jewish nation. But that did not wholly excuse them; notwithstanding it they were deeply criminal before God: for there were other witnesses for God, sufficient to inform them that he, and he only, was to be worshipped; and that to him they owed all their services, from whom they received all their comforts, and therefore were guilty of the highest injustice and ingratitude imaginable, in alienating their services from him. In that he did good — To all his creatures, with a bountiful hand, and especially to mankind. Even by punishments God testifies of himself: but more peculiarly by benefits. And gave us — All, whether Jews or Gentiles; rain from heaven and fruitful seasons — Which could not come by chance, nor were caused by the vain idols of the heathen. Observe, reader, 1st, All the powers of nature witness to us a sovereign power in the God of nature, from whom they are derived, and on whom they depend. It is not the heaven that gives us rain, but God that gives us rain from heaven. 2d, The benefits which we have, by these powers of nature, witness to us that we ought to make our acknowledgments, not to the creatures that are made serviceable to us, but to the Creator, who makes them so. God seems to reckon the instances of his goodness to be more cogent proofs of his title to our homage and adoration, than the evidences of his greatness; for his goodness is his glory. “As a friend, in sending us frequent presents, expresses his remembrance of us and affection to us, though he neither speak nor write to us; so all the gifts of the divine bounty, which are scattered abroad on every side, are so many witnesses sent to attest the divine care and goodness, and they speak it in very sensible language to the heart, though not to the ear.” And with these sayings — Plain and reasonable as they were; scarce restrained they the people — From their purpose of sacrificing to them. So strongly were idolaters in love with their idolatrous practices!

Ver. 15. Why sirs, do ye these things? Our mission from heaven, sealed by this and other miracles, is to dissuade mankind from the worship of idols, and persuade them to worship God. The Father of all who clothes your fields with smiling harvests, and loads your trees with fruit, is the God you ought to adore. It is true, in times past, he suffered all nations to walk in the vanity of their minds. Yet in no age did he leave them without the most indulgent testimonials of his goodness and care, and tender love in all the succeeding seasons of the year, cold in winter, vernal showers on their grass and corn; ripening heats in summer, and heavier rains in autumn to restore the exhausted earth. Be assured, then, that God has provided richer grace in the gospel which we preach, for the moral maladies of the mind. — This address is a counterpart to the sermon in the Areopagus at Athens: chap. 17.

15. Sirs—Addressing them in a tone of dignified respect. Men of like passions—Not gods, but men. And all men are created with the same psychological faculties, emotions, and appetites by nature, though those passions may acquire very different qualities by education and by grace. Yet neither grace nor any other experience can add to or take from the complete set of natural faculties and feelings.

V. 16. Who in times past-He prevents their objection, "But if these things are so, we should have heard them from our fathers."

Suffered-An awful judgment,

all nations-The multitude of them that err does not turn error into truth, to walk in their own ways-The idolatries which they had chosen.

Verse 16. Who in times past suffered all nations, &c.] The words panta ta eqnh, which we here translate, all nations, should be rendered, all the Gentiles, merely to distinguish them from the Jewish people: who having a revelation, were not left to walk in their own ways; but the heathens, who had not a revelation, were suffered to form their creed, and mode of worship, according to their own caprice.

Verses 13-17. Then the priest of Jupiter — Who was esteemed the tutelar deity of that place, and whose statue stood just without the gate; brought oxen, or bulls rather, and garlands — To put on the victims; the usual offerings to Jupiter; to the gates — Of the place where Paul and Barnabas were; and would have done sacrifice to them — To acknowledge the obligation they were under to them for this condescending and beneficent visit, and to take this opportunity of imploring their continued protection in their public and private affairs. Which when the apostles heard — As they were leading on the sacrificial procession toward them; they rent their clothes — In token of that mixture of indignation and sorrow with which they beheld this strange abuse of a miracle, wrought to destroy that idolatry, which from thence they took occasion to practise; and ran in among the people, crying — With the greatest vehemence, as in a fire, or other sudden and great danger; Sirs, why do ye these things — With regard to us? We are not what you imagine us to be; but men of like passions with you — Obnoxious to the same common infirmities of human life with yourselves; and preach that ye should turn from these vanities — From worshipping any but the true God. He does not deign to call them gods; unto the living God — Not like these dead idols; who made the heaven, and the earth, and the sea — Each of which they supposed to have its own gods. Who in time past — He prevents their objecting, “But if these things were so, we should have heard them from our fathers;” steered all nations to walk in their own ways — In the idolatries which they had chosen, without instructing them by divinely-inspired teachers; which was an awful, but just judgment upon them. Observe, the multitude of them that err, does not turn error into truth. Though all nations practised idolatry, yet every kind and species of it is founded on a lie. Nevertheless — Though even then; he left not himself without witness — Of his being, perfections, and providence, in any country. Besides the witness for God within them, the dictates of conscience, they had witnesses for God around them, in the bounties of his providence. Their not having inspired teachers among them, nor the Holy Scriptures, did in part excuse them; and therefore God did not destroy them for their idolatry, as he did the Jewish nation. But that did not wholly excuse them; notwithstanding it they were deeply criminal before God: for there were other witnesses for God, sufficient to inform them that he, and he only, was to be worshipped; and that to him they owed all their services, from whom they received all their comforts, and therefore were guilty of the highest injustice and ingratitude imaginable, in alienating their services from him. In that he did good — To all his creatures, with a bountiful hand, and especially to mankind. Even by punishments God testifies of himself: but more peculiarly by benefits. And gave us — All, whether Jews or Gentiles; rain from heaven and fruitful seasons — Which could not come by chance, nor were caused by the vain idols of the heathen. Observe, reader, 1st, All the powers of nature witness to us a sovereign power in the God of nature, from whom they are derived, and on whom they depend. It is not the heaven that gives us rain, but God that gives us rain from heaven. 2d, The benefits which we have, by these powers of nature, witness to us that we ought to make our acknowledgments, not to the creatures that are made serviceable to us, but to the Creator, who makes them so. God seems to reckon the instances of his goodness to be more cogent proofs of his title to our homage and adoration, than the evidences of his greatness; for his goodness is his glory. “As a friend, in sending us frequent presents, expresses his remembrance of us and affection to us, though he neither speak nor write to us; so all the gifts of the divine bounty, which are scattered abroad on every side, are so many witnesses sent to attest the divine care and goodness, and they speak it in very sensible language to the heart, though not to the ear.” And with these sayings — Plain and reasonable as they were; scarce restrained they the people — From their purpose of sacrificing to them. So strongly were idolaters in love with their idolatrous practices!

16. In times past—Before Christ came to establish a universal religion to be preached to every creature, abolishing all false systems, and filling the world with truth.

V. 17. He left not himself without witness-For the heathens had always from God himself a testimony both of his existence and of his providence; in that he did good-Even by punishments he testifies of himself; but more peculiarly by benefits;

giving rain-By which air, earth, and sea, are, as it were, all joined together;

from heaven-The seat of God; to which St. Paul probably pointed while he spoke, filling the body with food, the soul with gladness.

Verse 17. He left not himself without witness] Though he gave the Gentiles no revelation of his will, yet he continued to govern them by his gracious providence; doing them good in general; giving then rain to fertilize their grounds, and fruitful seasons as the result; so that grass grew for the cattle and corn for the service of man.

Filling our hearts with food] Giving as much food as could reasonably be wished, so that gladness, or general happiness, was the result. Such was the gracious provision made for man, at all times, that the economy and bounty of the Divine Being were equally evidenced by it. He never gives less than is necessary, nor more than is sufficient. His economy forbids men to waste, by going them in general no profusion. His bounty forbids them to want, by giving as much as is sufficient for all the natural wants of his creatures. By not giving too much, he prevents luxury and riot: by giving enough, he prevents discontent and misery. Thus he does mankind good, by causing his rain to descend upon the just and the unjust, and his sun to shine upon the evil, and the good. Thus he is said not to have left himself without witness: for his providential dealings are the witnesses of his being, his wisdom, and his bounty; and thus the invisible things of God, even his eternal power and Godhead, were clearly seen, being understood by the things which are made, Romans 1:20. Therefore those who continued to worship stocks and stones were without excuse. These were great and striking truths; and into what detail the apostles now went, we cannot say; but it is likely that they spoke much more than is here related, as the next verse states that, with all these sayings, they found it difficult to prevent the people from offering them sacrifice.

Verses 13-17. Then the priest of Jupiter — Who was esteemed the tutelar deity of that place, and whose statue stood just without the gate; brought oxen, or bulls rather, and garlands — To put on the victims; the usual offerings to Jupiter; to the gates — Of the place where Paul and Barnabas were; and would have done sacrifice to them — To acknowledge the obligation they were under to them for this condescending and beneficent visit, and to take this opportunity of imploring their continued protection in their public and private affairs. Which when the apostles heard — As they were leading on the sacrificial procession toward them; they rent their clothes — In token of that mixture of indignation and sorrow with which they beheld this strange abuse of a miracle, wrought to destroy that idolatry, which from thence they took occasion to practise; and ran in among the people, crying — With the greatest vehemence, as in a fire, or other sudden and great danger; Sirs, why do ye these things — With regard to us? We are not what you imagine us to be; but men of like passions with you — Obnoxious to the same common infirmities of human life with yourselves; and preach that ye should turn from these vanities — From worshipping any but the true God. He does not deign to call them gods; unto the living God — Not like these dead idols; who made the heaven, and the earth, and the sea — Each of which they supposed to have its own gods. Who in time past — He prevents their objecting, “But if these things were so, we should have heard them from our fathers;” steered all nations to walk in their own ways — In the idolatries which they had chosen, without instructing them by divinely-inspired teachers; which was an awful, but just judgment upon them. Observe, the multitude of them that err, does not turn error into truth. Though all nations practised idolatry, yet every kind and species of it is founded on a lie. Nevertheless — Though even then; he left not himself without witness — Of his being, perfections, and providence, in any country. Besides the witness for God within them, the dictates of conscience, they had witnesses for God around them, in the bounties of his providence. Their not having inspired teachers among them, nor the Holy Scriptures, did in part excuse them; and therefore God did not destroy them for their idolatry, as he did the Jewish nation. But that did not wholly excuse them; notwithstanding it they were deeply criminal before God: for there were other witnesses for God, sufficient to inform them that he, and he only, was to be worshipped; and that to him they owed all their services, from whom they received all their comforts, and therefore were guilty of the highest injustice and ingratitude imaginable, in alienating their services from him. In that he did good — To all his creatures, with a bountiful hand, and especially to mankind. Even by punishments God testifies of himself: but more peculiarly by benefits. And gave us — All, whether Jews or Gentiles; rain from heaven and fruitful seasons — Which could not come by chance, nor were caused by the vain idols of the heathen. Observe, reader, 1st, All the powers of nature witness to us a sovereign power in the God of nature, from whom they are derived, and on whom they depend. It is not the heaven that gives us rain, but God that gives us rain from heaven. 2d, The benefits which we have, by these powers of nature, witness to us that we ought to make our acknowledgments, not to the creatures that are made serviceable to us, but to the Creator, who makes them so. God seems to reckon the instances of his goodness to be more cogent proofs of his title to our homage and adoration, than the evidences of his greatness; for his goodness is his glory. “As a friend, in sending us frequent presents, expresses his remembrance of us and affection to us, though he neither speak nor write to us; so all the gifts of the divine bounty, which are scattered abroad on every side, are so many witnesses sent to attest the divine care and goodness, and they speak it in very sensible language to the heart, though not to the ear.” And with these sayings — Plain and reasonable as they were; scarce restrained they the people — From their purpose of sacrificing to them. So strongly were idolaters in love with their idolatrous practices!

18. Scarce restrained they the people—As old Lycaon had been destroyed by not recognising the incarnate Jupiter, so these Lycaonians are fearful lest they shall make a similar mistake, and be deceived in mistaking these gods for men. They would, therefore, insist upon it, and stay on the safer side.

6. Paul, Rescued from Death, Retraces his Route back to Antioch, 19-28.

V. 19. Who persuaded the multitude-Moved with equal ease either to adore or murder him.

Verse 19. There came thither certain Jews from Antioch] Those were, no doubt, the same who had raised up persecution against Paul and Barnabas, at Iconium and Antioch, before: they followed the apostles with implacable malice; and what they could not do themselves they endeavoured to do by others, whose minds they first perverted, and then irritated to deeds of fell purpose.

And having stoned Paul] Alas! of what real worth is popular fame? How uncertain, and how unworthy to be counted! These poor heathens acted just like the people of Malta, Acts 28:4-6. When the viper fastened on the hand of Paul, they concluded he was a murderer: when they found it did him no damage, they changed their minds, and said he was a GOD! When the Lycaonians saw the miracles that Paul did, they said he was the god Mercury: when the persecuting Jews came, they persuaded them that he was an impostor; and then they endeavoured to stone him to death. Supposing he had been dead.] They did not leave stoning him till they had the fullest evidence that he was dead; and so, most probably, he was.

Verse 19. There came, &c. — The sacred historian now proceeds to give us a remarkable instance of the fickleness of the multitude. Soon after Paul and Barnabas had put a stop to that undue respect which the people at Lystra would have shown them, on account of the above-mentioned miraculous cure which they had wrought, and had instructed them to worship none but the true God; certain Jews from Antioch and Iconium — Came thither, having heard, it is likely, of the respect that was shown there to Paul and Barnabas, and incensed the people against them, persuading them to disbelieve their doctrine, and representing them as impostors; perhaps as two wicked magicians, who were endeavouring to overturn every thing sacred, both among the Jews and the Gentiles; or, at least, as seditious and dangerous persons, who ought not to be harboured. In this way they soon prejudiced the minds of the populace to such a degree against them, that the very people who but just before would have adored them as deities, now rose in a tumultuous manner to put them to death as malefactors; being moved with equal ease either to adore or murder them. So short-lived are human passions not governed by reason and principle! Thus, Israel fell into idolatry within forty days from God’s giving them the law from mount Sinai. Nor could Paul expect any better treatment, when he considered that the same multitude who applauded Christ as king of the Jews, and followed him with their acclamations, about six days after, petitioned Pilate that he might be crucified! And having stoned Paul — Not in consequence of a judicial sentence, passed by any magistrates, but in a popular tumult in the streets, they drew — Or dragged, him out of the city, supposing he had been dead — It seems, they left his body exposed to the open air, intending that he, to whom a few days before they would have sacrificed oxen, should be himself a prey to wild beasts or birds! Probably, says Dr. Doddridge, there might be something extraordinary in the appearance of his body in this circumstance, which led them to conclude he was dead while he was yet alive; for one can hardly imagine that they would have been contented with any very slight and transient inquiry whether he were dead or not. It is observable we read of no such injury offered to Barnabas, who seems to have had no share in the effects of this popular fury; probably Paul’s distinguished zeal marked him out as the object of their distinguished cruelty. Thus, in his turn, did Paul suffer the very punishment which he had been so active in bringing upon the blessed martyr, Stephen! And, doubtless, the recollection of that affair helped very much to reconcile him to what had now befallen him.

Ver. 19. There came jews from Antioch and Iconium. In both those cities they had aimed bloody strokes at the apostle’s life. Now they came with the same sanguinary purposes in their heart; and the civil authorities do not seem to have interfered with what the jews did. Marvellous, that he who had stoned Stephen should now be stoned in the same glorious cause. But how could it be expected that Satan would see the word of the Lord run from city to city, and be gloried, without calling all his allies to war?

19. Jews from Antioch—Of course our country village is soon convinced by visitors from the capital. They now are told that these two men, instead of being gods, forsooth, are nothing but a couple of itinerant apostate Jews and jugglers. The Lystrans realize their mistake with a sense of ridicule, and a feeling of indignation against the innocent apostles, whom they hold responsible for their own stupidity. Having stoned Paul—This death by stoning is partly Jewish, and partly extemporaneous, as handiest for the mob. Drew him out of the city—Dragging him as a dead man from their streets, that he may putrefy without.

V. 20. But as the disciples stood round-Probably after sunset. The enraged multitude would scarce have suffered it in the day time: he rose and went into the city-That he should be able to do this, just after he had been left for dead, was a miracle little less than a resurrection from the dead. Especially considering the manner wherein the Jewish malefactors were stoned. The witnesses first threw as large a stone as they could lift, with all possible violence upon his head, which alone was sufficient to dash the skull in pieces. All the people then joined, as long as any motion or token of life remained.

Verse 20. The disciples stood round about him] No doubt in earnest prayer, entreating the Author of life that his soul might again return to its battered tenement.

He rose up] Miraculously restored, not only to life, but to perfect soundness so that he was able to walk into the city, that his persecutors might see the mighty power of God in his restoration, and the faith of the young converts be confirmed in the truth and goodness of God. It is strange that neither the young converts at Lystra, nor Barnabas, were involved in this persecution! It seems to have had Paul alone for its object; and, when they thought they had despatched him, they did not think of injuring the rest.

Verse 20. Howbeit, as the disciples stood round — For there were some here at Lystra that became disciples, having found the mean between deifying the apostles and rejecting them. And though Paul’s enemies left him for dead, yet these would not leave him, but stood round about his body, having courage to own him when he was thus cruelly treated, though they had reason enough to fear, that the same persons that stoned him might stone them for manifesting such regard for him. Probably they stood considering how they should perform the last office of affection to him, in bearing him to his funeral with proper respect. Unexpectedly, however, while they were considering of this, to their unspeakable surprise, he rose up — As in perfect health; and went into the city — That just after he had been stoned, dragged about the streets and left for dead, he should be able to rise and walk back into the city, must certainly be the effect of a miraculous cure, approaching as near as one can conceive to a resurrection from the dead. This was the more illustrated by his going the next day to Derbe; whereas, in the course of nature, he would then have felt his bruises much more than at first; and probably, after the best care that could have been taken of him, would hardly have been able to move. Probably by going into the city, and showing himself to the new converts, at least, if not to others, he hoped, as he reasonably might, to confirm their faith in, and their courageous attachment to, the gospel.

20. Disciples stood round—The murdered man is not deserted by his faithful converts; surrounding him, doubtless consulting with what obsequies to honour him. But before they had decided the murdered man rose up, relieving them from their tasks, and came into the city. We have called him the murdered man, assuming that the Lystrans, who dragged his body out of their town, had full opportunity for a correct judgment, and we have their authority for it that there was violence enough to kill him, and symptoms sufficient to prove him killed. But mark the calm boldness of Paul, rising and firmly walking, equally independent of Barnabas and the surrounding disciples, into the city from whose streets he had just been dragged as dead. Yet prudence dictated that he should leave the ensuing day, and he obeyed.

Among the disciples here made there was a young man who became to Paul a minister more true than John Mark, a fellow apostle more persevering than Barnabas. This was TIMOTHY of Lystra. By his mother Eunice, and his grandmother Lois, Timothy was taught the Scriptures from his childhood. Two of St. Paul’s epistles were to him addressed, (Acts 16:1.) To Derbe—Which lies eastward from Lystra, distant a few hours’ journey.

Verse 21. Preached the Gospel to that city] Derbe, a city in the same province. See Clarke on “Acts 14:6”.

They returned again to Lystra, and to Iconium] Behold the courage of these Christian men! They counted not their lives dear to them, and returned to do their Masters work in the very places in which they had been so grievously persecuted, and where one of them had been apparently stoned to death! The man who knows he is God’s ambassador, and that his life depends on his fidelity to his Master, knows he has nothing but his God to fear.

Verses 21, 22. And when they had preached, and taught many — Namely, at Derbe; and, it seems also, in Galatia and Phrygia: see Colossians 4:13. Greek, maqhteusantev ikanouv, having made many disciples; they returned again to Lystra, &c. — Being doubtless directed so to do by the Spirit; confirming the souls of the disciples — Whom they had converted in their former journey; exhorting them to continue in the faith — With a steadfastness becoming the evidence and importance of it; and testifying that we must through much tribulation — Which will unavoidably lie in our way; enter into the kingdom of God — A kingdom which, however, will amply recompense us for all the sufferings that we shall meet with in our way to it. “The cross was eminently the way to the crown in those days: the Head, says Zanchy, having been crowned with thorns, it is not fit the feet should tread on roses: — an easy way to heaven is a false one.”

21. Taught many—At Derbe, as at neither of the last three places, Paul seems to encounter no persecution, but to have won many converts. The simple omission of any mention of persecutions strikingly coincides with Paul’s own account in 2 Timothy 3:11, where Paul reminds Timothy of his persecutions at Antioch, at Iconium, at Lystra, and there stops. Paley draws a striking argument from this plainly undesigned coincidence between the Acts and the Epistle to prove the authenticity and the truth of both.

Here terminates the journey of the apostle, and from this point he retraces his steps, by Lystra, Iconium, and Antioch, mainly by the route which he came, to the Mediterranean, thence by sea to the great Syrian Antioch whence he started. A few hours’ journey eastward from Derbe would have brought him to the Syrian Gates, whence he could have taken a shorter route to metropolitan Antioch, visiting by the way his native Tarsus. But objects nearer to his heart even than his home and kindred lay in the route he took.

Verse 22. Confirming the souls of the disciples] The word disciple signifies literally a scholar. The Church of Christ was a school, in which Christ himself was chief Master; and his apostles subordinate teachers. All the converts were disciples or scholars, who came to this school to be instructed in the knowledge of themselves and of their GOD: of their duty to Him, to the Church, to society, and to themselves. After having been initiated in the principles of the heavenly doctrine, they needed line upon line, and precept upon precept, in order that they might be confirmed and established in the truth. Though it was a great and important thing to have their heads, their understanding, properly informed, yet, if the heart was not disciplined, information in the understanding would be of little avail; therefore they confirmed the SOULS of the disciples. As there must be some particular standard of truth, to which they might continually resort, that their faith might stand in the power of God, it was necessary that they should have such a system of doctrine as they knew came from God. These doctrines were those which contained all the essential principles of Christianity, and this was called THE FAITH; and, as they must have sound principles, in order that they might have righteous practices, so it was necessary that they should continue in that faith, that it might produce that obedience, without which even faith itself, however excellent, must be useless and dead.

Again, as the spirit of the world would be ever opposed to the spirit of Christ, so they must make up their minds to expect persecution and tribulation in various forms, and therefore had need of confirmed souls and strong faith, that, when trials came, they might meet them with becoming fortitude, and stand unmoved in the cloudy and dark day. And as the mind must faint under trouble that sees no prospect of its termination, and no conviction of its use, it was necessary that they should keep in view the kingdom of God, of which they were subjects, and to which, through their adoption into the heavenly family, they had a Divine right. Hence, from the apostles teaching, they not only learned that they should meet with tribulation, much tribulation, but, for their encouragement, they were also informed that these were the very means which God would use to bring them into his own kingdom; so that, if they had tribulation in the way, they had a heaven of eternal glory as the end to which they were continually to direct their views.

Verses 21, 22. And when they had preached, and taught many — Namely, at Derbe; and, it seems also, in Galatia and Phrygia: see Colossians 4:13. Greek, maqhteusantev ikanouv, having made many disciples; they returned again to Lystra, &c. — Being doubtless directed so to do by the Spirit; confirming the souls of the disciples — Whom they had converted in their former journey; exhorting them to continue in the faith — With a steadfastness becoming the evidence and importance of it; and testifying that we must through much tribulation — Which will unavoidably lie in our way; enter into the kingdom of God — A kingdom which, however, will amply recompense us for all the sufferings that we shall meet with in our way to it. “The cross was eminently the way to the crown in those days: the Head, says Zanchy, having been crowned with thorns, it is not fit the feet should tread on roses: — an easy way to heaven is a false one.”

22. And that—The that depends upon exhorting; or we may supply saying, after and understood. Much tribulation—This is true especially of ages of persecution; it is true, in a less degree, even in Christian lands, and in the ordinary state of a world unconverted. Nay, it is even true internally of every Christian, since the depravities of the heart itself are ever prone, unless kept in firm subjection, to rise up in insurrection against the grace of God. But this text cannot be so overstrained as to prove that there shall never come an age in which all shall know the Lord from the greatest even unto the least, and when external persecution shall have dwindled to a minimum, perhaps to nothing.

V. 23. When they had ordained them presbyters in every Church-Out of those who were themselves but newly converted. So soon can God enable even a babe in Christ to build up others in the common faith: they commended them to the Lord-An expression implying faith in Christ, as well as love to the brethren.

Verse 23. When they had ordained them elders] Elder seems to be here the name of an office. These were all young or new converts, and yet among them the apostles constitute elders. They appointed persons the most experienced, and the most advanced in the Divine life, to watch over and instruct the rest. But what is the meaning of the word ceirotonhsantev, which we translate ordained? The word ordain we use in an ecclesiastical sense, and signify by it the appointment of a person to an office in the Church, by the imposition of the hands of those who are rulers in that Church. But ceirotonia a signifies the holding up or stretching out the hand, as approving of the choice of any person to a particular work: whereas ceiroqesia signifies the imposition of hands. “Zonaras gives he proper meaning of the word in the text, in his Scholia upon the first canon of the apostles, nun men ceirotonia kaleitai, k. t. l. ‘Nowadays, a course of prayers and invocation on the Holy Spirit, when one is initiated into the priesthood, and receives consecration, is called ceirotonia, cheirotonia, so termed because the bishop extends his hand over him whom he blesses, when he is chosen into holy orders. Anciently, the choice or suffrage was called cheirotonia; for, when it was lawful for the multitude in their cities to choose their priests or bishops, they met together, and some chose one man, some another; but, that it might appear whose suffrage won, they say the electors did use ekteinein tav ceirav, to stretch forth their hands, and by their hands so stretched forth, or up, they were numbered who chose the one, and who the other; and him who was elected by the most suffrages they placed in the high priesthood. And from hence was the name cheirotonia taken, which the fathers of the councils are found to have used, calling their suffrage cheirotonia.’ St. Paul, 2 Corinthians 8:19, intimates that St. Luke was thus appointed to travel with him ceirotonhqeiv upo twn ekklhsiwn, who was chosen of the Churches. Ignatius, in his epistle to the Philadelphians, uses the same term, prepon estin umin, wv ekklhsia qeou, ceirotonhsai episkopon, ye ought, as a Church of God, to choose your bishop.” Much more on this subject may be seen in Sir Norton Knatchbull, who contends that cheirotonia implies simply appointment or election, but not what he calls ordination by the imposition of hands. I believe the simple truth to be this, that in ancient times the people chose by the cheirotonia (lifting up of hands) their spiritual pastor; and the rulers of the Church, whether apostles or others, appointed that person to his office by the cheirothesia, or imposition of hands; and perhaps each of these was thought to be equally necessary: the Church agreeing in the election of the person; and the rulers of the Church appointing, by imposition of hands, the person thus elected. See Clarke’s note on “Acts 6:6”.

And had l prayed with fasting] This was to implore God’s special assistance; as they well knew that, without his influence, even their appointment could avail nothing.

Commended them to the Lord] To his especial care and protection.

Verse 23. And when they had ordained elders — Or, presbyters, termed episkopouv, bishops, or overseers, Acts 20:28; in every church — Out of those who were themselves but lately converted. So soon can God enable even a babe in Christ to build up others in the common faith; and prayed with fasting — That a blessing might attend their inspection and labours; they commended them to the Lord — To the direction, guardianship, and care of the Lord Jesus; on whom they believed — As able to guide and assist them in, and bless their endeavours for, the edification of his people. This custom of ordaining elders in the churches which he planted, Paul invariably observed, in order that the brethren, being united together, under the direction of stated teachers and leaders, might increase the more in grace, especially in mutual love, and be the better enabled to sustain persecution for the gospel.

Ver. 23. Ordained them elders in every church. Mr. Burkitt says, “Here we have two farther instances and evidences of the apostles’ care of the newly planted churches. The first was, to settle them in church order, ordaining elders in every church, to be guides and teachers of the rest; and this with fasting and prayer, in regard of the great solemnity and importance of the work. Hence learn, that ordination of ministers is a ministerial act; the officers of the church, and not the people, must separate and set apart, consecrate and ordain, the persons who are to attend upon God and his church in holy things. Paul and Barnabas, it is said, ordained them elders in every church. We also see, that this solemn act ought to be very solemnly performed, with fasting and prayer. They ordained elders in every church, and prayed with fasting. The second instance of this apostolical care was, their commending them to the Lord, on whom they had believed; that is, they committed them, as young converts, to the power of Christ, to strengthen and confirm them; and they committed them as their treasure to the care of Christ, to preserve and keep them. The greatest and best thing that the ministers of God can do, either present with or absent from their people, is to commit and recommend them to the power and care of Christ, who is able to keep them from falling, and to present them faultless before the presence of his glory with exceeding joy.” Dr. Whitby acknowledges that Dr. Hammond and Mr. Selden have fully proved, that ceirotonein presbuterouv, is not to choose elders by common suffrage, or by lifting up the hands; but he is not convinced that this constituting of elders was making them fixed bishops of those churches. Whoever is not satisfied may farther consult the writings of bishop Beveridge, bishop Potter, Dr. Hicks, Dr. Comber, Dr. Maurice, Dr. Brett, Mr. Mason, Mr. Sclater, and other learned authors, who have treated on this subject professedly, and at large. The Irenæcum of bishop Stillingfleet also contains much information.

23. Ordained—The Greek word signifies to elect by the outstretched hand. This election is a different act, expressed by a different word, from the imposition of hands, by which ordination is performed. The election in the present case is expressly said to have been done by the apostles. We may suppose reasonably that they consulted the views of the members of the Church; but there is not the slightest ground for doubt that Luke attributes the authority of the act to the apostles. Elders—So far as there was pastorship, oversight, instruction, exhortation, or even preaching, the elders performed or provided for it. In Jewish Churches such an officer was called a presbyter, that is, elder; in Gentile Churches he was called an episcopos, that is, overseer or superintendent, from which Greek word our English bishop is derived.

Verse 24. Passed throughout Pisidia, they came to Pamphylia.] See Clarke’s note on “Acts 13:13”.

Verses 24-26. After they had passed through Pisidia, &c. — Paul and Barnabas having, on their return from Phrygia and Galatia, visited all the cities of Lycaonia and Pisidia, where they had formerly planted churches, they came at length to Perga, in Pamphylia — Where they spent some time in preaching the word; probably because they had remained there but a short space formerly. And having thus revisited all those cities, and given the churches in them their due form; they came down to Attalia — A sea- port town below Perga; and thence sailed to Antioch — In Syria; from whence they had — By the divine appointment; been recommended — In a very solemn manner; (Acts 13:2, 3;) to the grace of God — To his favour, aid, and blessing; for the work which they had fulfilled — And where, therefore, they were very desirous both of rendering a particular account of their ministry to their brethren in that church, and also of returning their grateful acknowledgments with them to the divine providence and grace, to which they owed their safety amidst so many extreme dangers, and their success in such difficult labours.

24. Throughout Pisidia—They passed through the province southward. Pamphylia—(See note on Acts 13:13.)

V. 25. Perga and Attalia were cities of Pamphylia.

Verse 25. They went down into Attalia] This was a sea-port town in Pamphylia. Thus we find the apostles travelled from Derbe to Lystra; from Lystra to Iconium; from Iconium to Antioch of Pisidia; from Antioch to Perga in Pamphylia; and from Perga to Attalia; and it appears that they travelled over three provinces of Asia Minor, Pamphylia, Lycaonia, and Pisidia. See Calmet, and see the map.

Verses 24-26. After they had passed through Pisidia, &c. — Paul and Barnabas having, on their return from Phrygia and Galatia, visited all the cities of Lycaonia and Pisidia, where they had formerly planted churches, they came at length to Perga, in Pamphylia — Where they spent some time in preaching the word; probably because they had remained there but a short space formerly. And having thus revisited all those cities, and given the churches in them their due form; they came down to Attalia — A sea- port town below Perga; and thence sailed to Antioch — In Syria; from whence they had — By the divine appointment; been recommended — In a very solemn manner; (Acts 13:2, 3;) to the grace of God — To his favour, aid, and blessing; for the work which they had fulfilled — And where, therefore, they were very desirous both of rendering a particular account of their ministry to their brethren in that church, and also of returning their grateful acknowledgments with them to the divine providence and grace, to which they owed their safety amidst so many extreme dangers, and their success in such difficult labours.

25. Perga—(See note on Acts 13:13.) Now on Paul’s return southward the inhabitants have returned, and he accordingly preached the word. Into Attalia—In going into Asia Minor they had sailed up the Cestrus; but in this their return they take a land route to Attalia, and there embark to Syrian Antioch.

V. 26. Recommended to the grace-Or favour, of God, for the work which they had fulfilled-This shows the nature and design of that laying on of hands, which was mentioned Acts 13:3.

Verse 26. And thence sailed to Antioch] This was Antioch in Syria; and to reach which, by sea, they were obliged to coast a part of the Mediterranean Sea, steering between Cyprus and Cilicia; though they might have gone the whole journey by land.

Whence they had been recommended-for the work which they fulfilled.] The reader will recollect that it was from this Antioch they had been sent to preach the Gospel to the heathen in Asia Minor: see Acts 13:1, 2; and that they fulfilled that work: see in the same chapter, Acts 13:48; and the circumstantial account of their travels and preaching given in this chapter.

Verses 24-26. After they had passed through Pisidia, &c. — Paul and Barnabas having, on their return from Phrygia and Galatia, visited all the cities of Lycaonia and Pisidia, where they had formerly planted churches, they came at length to Perga, in Pamphylia — Where they spent some time in preaching the word; probably because they had remained there but a short space formerly. And having thus revisited all those cities, and given the churches in them their due form; they came down to Attalia — A sea- port town below Perga; and thence sailed to Antioch — In Syria; from whence they had — By the divine appointment; been recommended — In a very solemn manner; (Acts 13:2, 3;) to the grace of God — To his favour, aid, and blessing; for the work which they had fulfilled — And where, therefore, they were very desirous both of rendering a particular account of their ministry to their brethren in that church, and also of returning their grateful acknowledgments with them to the divine providence and grace, to which they owed their safety amidst so many extreme dangers, and their success in such difficult labours.

26. Sailed to Antioch—Trace upon the map their line of voyage cutting through the Mediterranean, between Cilicia and Cyprus, to Seleucia, the seaport town of Antioch. Whence they had been recommended— Antioch had been the departing point, (Acts 13:1-4,) and Antioch is now their returning point.

Verse 27. Had gathered the Church together] The Church by which they had been sent on this very important and successful mission. They rehearsed all that God had done with them] Not what they had done themselves; but what GOD made them the instruments of working. And how he had opened the door of faith] How God by his providence and grace had made a way for preaching Christ crucified among the heathen; and how the heathen had received that Gospel which, through faith in Christ Jesus, was able to save their souls.

Verses 27, 28. And when they had gathered the church together — It is probable the Christians at Antioch were more than ordinarily met, or could meet, in one place; but on this occasion they called together the leading persons of them, particularly the ministers and deacons, here termed the church, as the heads of the tribes are often called the congregation of Israel, in the books of Moses. Or, perhaps, as many of the people as the place of meeting could contain, came together on this occasion. They rehearsed all that God had done with, or by, them — In the whole of their voyages and journeys, in all the countries through which they had passed. The same expression is used Acts 15:4; but it is explained, (verse 12) of the miracles and wonders which God had wrought among the Gentiles by them; of which wonders the chief, no doubt, was, that God had communicated the Holy Ghost to the Gentile converts, and thereby declared his acceptance of them without circumcision; and how he had opened the door of faith unto the Gentiles — Who had continued so long in ignorance, idolatry, and misery; making the gospel to shine into their hearts, and graciously receiving them into the number of his people.

Ver. 27. When — they had gathered the church together, they recited all that God had done by them in a wide circuit of perhaps six hundred or a thousand miles by land, and by sea from Cyprus, and the confines of Galatia. What labours, what wars, what sufferings, what victories! What rejoicings that God had always caused them to triumph in Christ, and had made manifest by them the savour of his knowledge in every place.

Verse 28. And there they abode long time] How long the apostles tarried here we cannot tell; but we hear no more of them till the council of Jerusalem, mentioned in the following chapter, which is generally supposed to have been held in the year 51 of our Lord; and, if the transactions of this chapter took place in A.D. 46, as chronologers think, then there are five whole years of St. Paul’s ministry, and that of other apostles, which St. Luke passes by in perfect silence. It is very likely that all this time Paul and Barnabas were employed in extending the work of God through the different provinces contiguous to Antioch; for St. Paul himself tells us that he preached the Gospel so far as Illyria, Romans 15:19, on the side of the Adriatic Gulf: see its situation on the map. Many of the tribulations and perils through which the Apostle Paul passed are not mentioned by St, Luke, particularly those of which he himself speaks, 2 Corinthians 11:23-27. He had been five times scourged by the Jews; thrice beaten by the Romans; thrice shipwrecked; a whole night and day in the deep, probably saving his life upon a plank; besides frequent journeyings, and perils from his countrymen, from the heathen, from robbers, in the city, in the wilderness, in the sea, among false brethren, &c., &c. Of none of these have we any circumstantial account. Probably most of these happened in the five years which elapsed between the apostles’ return to Antioch, and the council of Jerusalem.

IN reading the Acts of the Apostles we may have often occasion to remark that in preaching the Gospel they carefully considered the different circumstances of the Jews and the Gentiles, and suited their address accordingly. When speaking to the former, of the necessity of crediting the Gospel, because without it they could not be saved, they took care to support all their assertions by passages drawn from the LAW and the PROPHETS, as every Jew considered those books to be of Divine authority, and from their decision there was no appeal. But, in addressing the Gentiles, who had no revelation, they drew the proof of their doctrine from the visible creation; and demonstrated, by plain reasoning, the absurdity of their idolatrous worship, and called them off from those vanities to the worship of the living and true God, who made and governs all things, and who gave them such proofs of his being, wisdom, and goodness, in the provision made for their comfort and support, that they had only to reflect on the subject in order to be convinced of its truth. And while, in consequence, they saw the absurdity of their own system, they would at once discover the reasonableness of that religion which was now offered to them, in the name and on the authority of that God who had fed and preserved them all their life long, and girded them when they knew him not. The Gentiles felt the force of these reasonings, yielded to the truth, and became steady followers of Christ crucified; while the Jews, with all their light and advantages, hardened their hearts against it, though they had no other arguments than what contradiction and blasphemy could provide! Publicans and harlots enter into the kingdom of heaven before them. Do not many, even in the present day, copy their example, revile the truth, take up with the shadow instead of the substance, and rest just as much in the letter of Christianity, as ever the Jews did in the letter of the law? This is a deplorable fact which cannot be successfully controverted.

2. We have already had occasion to note five years of a chasm in the apostolic history. God himself does not choose to have all the labours and sufferings of his servants recorded. Their recompense is in heaven; and it is enough that God knows their work, who alone can reward it. And yet every faithful servant of God will feel that the reward is all of grace, and not of debt; for the amount of their good is just the sum of what God has condescended to do by them. How studious are men to record the smallest transactions of their lives, while much of the life and labours of Jesus Christ and his apostles are written in the sand, and no longer legible to man; or written before the throne, where they are seen only by God and his angels. In many cases, the silence of Scripture is not less instructive than its most pointed communications.

3. We cannot consider the effect produced on the minds of the people of Lystra, without being surprised that a single miracle, wrought instrumentally by men, should excite so much attention and reverence, and that we should be unmoved by the myriads wrought by the immediate hand of GOD.

4. How difficult it is to get men brought to worship God, though they have the highest reasons and most powerful motives for it; and yet how ready are they to offer an incense to man that is due only to God himself! We applaud the apostles for rejecting with horror the sacrifices offered to them: common sense must have taught them this lesson, even independently of their piety. Let us beware that we take not that praise to ourselves which belongs to our Maker. Gross flattery is generally rejected, because a man cannot receive it without being rendered ridiculous; but who rejects even inordinate praise, if it be delicately and artfully prepared! ACTS

Verses 27, 28. And when they had gathered the church together — It is probable the Christians at Antioch were more than ordinarily met, or could meet, in one place; but on this occasion they called together the leading persons of them, particularly the ministers and deacons, here termed the church, as the heads of the tribes are often called the congregation of Israel, in the books of Moses. Or, perhaps, as many of the people as the place of meeting could contain, came together on this occasion. They rehearsed all that God had done with, or by, them — In the whole of their voyages and journeys, in all the countries through which they had passed. The same expression is used Acts 15:4; but it is explained, (verse 12) of the miracles and wonders which God had wrought among the Gentiles by them; of which wonders the chief, no doubt, was, that God had communicated the Holy Ghost to the Gentile converts, and thereby declared his acceptance of them without circumcision; and how he had opened the door of faith unto the Gentiles — Who had continued so long in ignorance, idolatry, and misery; making the gospel to shine into their hearts, and graciously receiving them into the number of his people.