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600096477$
THE
ACTS OF THE APOSTLES
EXPLAINED
BY
JOSEPH ADDISON ALEXANDER, D.D.,
rRornsoB in tub princbtom tubuuxiical skmimary.
VOL. 11.
LONDON: JAMES NISBET AND CO., 21 BERNERS STREET.
M.DCCC.LVII.
• *3
/^/. ^. Z
THE
ACTS OF THE APOSTLES.
• ••
CHAPTER Xm.
The first great movement, from Jerusalem to Antioch, having l>een recorded in the previous twelve chapters, the historian now enters on the second, beginning at Antioch and end- ing at Rome, in which the field of operations is the Gentile world, and the principal agent the Apostle Paul (xin- xxvin.) The first and largest portion of this narrative is occupied with the Apostle's active ministry, or his official labours while at liberty (xm-xxi.) The historical account of these commences with his first foreign mission, that to Cyprus and certain parts of Asia Minor (xni, xrv.) The division of the text now immediately before us contains the first part of this mission, from its inception in the church at Antioch to the arrival of the missionaries at Iconium (xm.)
We are first told how Barnabas and Saul were designated to the missionary work (1-3). They then sail from Syria to Cyprus (4.) They visit Salamis and Paphos in that island
!5, 6.) A sorcerer resists them and is struck with blindness 6-11.) The Roman Proconsul is converted (12.) Saul, henceforth called Paul, as Apostle of the Gentiles, conducts the mission into Asia Minor, landing at Perga in Pam- vou u. A
2 ACTS 13, 1.
?hylia, where their attendant, John Mark, leaves them (13.) 'hey proceed to Antioch in Pisidia, and attend the syna- gogue (14, 15.) Paul preaches his first sermon upon record (16-41.) It produces a powerful effect upon the people (42- 44.) The unbelieving Jews make violent opposition (45.) Paul avows his mission to the Gentiles (46, 47.) Many Gen- tiles are converted (48, 49.) The Jews excite a persecution (50.) Paul departs to Iconium, leaving the new converts in a nappy state (51, 52.)
1. Now there were in the church that was at Antioch certain prophets and teachers ; as Baraabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul.
At Antioch in the being (or existing) church. The parti- ciple {being) is emphatic, and has been variously explained, as meaning the real or true church, in opposition to the false Judaic one ; or the church as it then was, in its actual condi- tion, still requiring inspired teachers, until uninspired ones could be provided ; or the church now really existing, and so well established that it could spare labourers to go abroad. All these interpretations supply something not expressed or necessarily suggested by the text or context. The only nat- ural construction is the one adopted in our version, which supposes bei7ig to denote nothing more than the existence of a church there, or the fact that Antioch had not only heard the Gospel and invented the name Christian (see above, on 11, 26), but was now the seat of a regularly organized church, with a full and efficient corps of ministers. ' There were at Antioch in the church which now existed there.' The powers of this church were exercised, according to the apostolical principle and practice, through divinely constituted officers, here described as Prophets and Teachers (see above, on 2, 18), i. e. either inspired teachers, as a single class, or inspired and uninspired teachers, as distinct classes. Or, still more proba- bly than either, the two words are generic and specific terms, applied to the same persons, one denoting their divine authority, the other the precise way in which it was exercised. •Other distinctions which have been assumed, such as that be- tween itinerant and settled ministers, or occasional and stated
ACTS 13, 1. 3
preachers, or exhorters and instractors, are possible enough, but not susceptible of proof. As may seem to imply that there were others not here mentioned ; but the Greek word
iTc) simply means hot\ i. e. not only Barnabas, but those who bllow. (See the very same form in 1, 13 above.) Bamahas is probably named first, as the oldest man and oldest minister, or as the one who had been sent down from Jerusalem (see above, on 11, 22j, or perhaps as being really the pastor or presiding older of the church at Antioch. Simeon (or Simon)^ a very common Hebrew name (see above, on 1, 13. 8, 9. 9, 43. 10, 6), here distinguished by the Roman surname Niger {Black)^ which has Ted some to identify the person here meant with Simon the Cyrenian, who bore our Saviour's cross (Matt. 27, 32. Mark 15, 21. Luke 23, 26.) Luciita is expressly described as a Cyrenian, and may be the same whom Faul salutes (Rom. 16, 21) among his kinsmen, either in the wide or narrow sense. (See above, on 10, 24.) That this was Luke himself, is an ancient but improbable conjec- ture. Manaen is a Hellenistic form of the Hebrew Menanem (2 Kings 15, 14.) Which had been brougJU up with Herod is more concisely and exactly rendered in the margin, Herod'a foster-brother. The tetrarchj i. e. Herod Antipas, the one so often mentioned in the Life of Christ. Josephus and the Talmud speak of a Menahem, an Essene, who predicted the elevation and long reign of Herod the Great, ^and was there- fore an object of his special fevour. It is very possible that this man's son was nursed or educated with the king's sons, and afterwards converted to the Christian faith. (For another follower of Christ connected with the court of Herod, see Luke 8, 3.) As the same Greek particle (tc) is repeated with this name, although here translated simply and^ some suppose a distinction to be thereby made between the first three as prophets and the last two as mere teachers. But who can suppose Saul to have been less a prophet than Barnabas? (Compare 1 Cor. 14, 1-5.) The place assigned to Saul in this list has been variously explained ; but the most satisfactory solution is, that his apostolical commission had not yet been made known, and that until its disclosure, he was to remain undistinguished from his fellow-labourers, or even to take the lowest place among them, as on this occasion. (See below, on vs. 9. 13.) The word certain {rivts) in the first clause is omit- ted by the oldest manuscripts and latest critics.
4 ACTS 13, 2.3.
2. As they ministered to the Lord and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them.
Uiey ministering^ the Greek word from which liturgy is derived, but which is never elsewhere used in the New Testa- ment with any special or exclusive reference to prayer. Ac- cording to its derivation, it means any public service or official function. The cognate verb and noun are applied to the min- istry of angels (Heb. 1, 7. 14), to Christian charity and kind- ness (Rom. 15, 27. 2 Cor. 9, 12. Phil. 2, 30), to magistrates as ministers of God (Rom. 13, 6), to the Christian ministry and missions (Rom. 15, 16), to public worship, and especially the Jewish ritual (Luke 1, 23. Heb. 10, 11.) Later ecclesias- tical usage restricted it to the Sacraments, and Chrysostom explains it here to mean preaching. But its true sense is the general one expressed in the translation, ministering^ engaged m the discharge of their official functions, with particular reference to public worship, and with the special addition, in this case, of &sting, not as a stated periodical observance, which is rather discountenanced than recommended in the New Testament, but as a special aid to prayer, no doubt for the spread of Christianity, and perhaps for guidance as to their own duty at this interesting crisis. The Holy Ghost saidy while they were thus engaged, perhaps to all at once by audible communication, or by special revelation to some one among them. Separate^ a verb used elsewhere in a bad sense, (see Matt. 13, 49. 25, 32. Luke 6, 22), but here (as in Rom. 1, 1. Gal. 1, 15) meaning, set apart^ designate, implying sepa- ration from the rest, and from the ordinary work in which they had been all engaged, to another special and extraordi- nary business. Called them, i. e. Barnabas and Saul, but not the rest of you. This work was not to supersede or take the place of the stated ministry, but to be superadded to it. The very form of the command shows that tnis was no reception of Barnabas and Saul by the others to their own body, but a solemn and extraordmary separation from it.
3. And when they had fasted and prayed, and laid (their) hands on them, they sent (them) away.
This verse records the execution of the previous command. Then having fasted and prayed may be a mere continuation
ACTS 13, 3.4. 5
of the fast already mentioned, or a subsequent observance of the same kind, implying a continued need of this auxiliary to their prayers for the divine blessing on this new and most im- portant measure. Laid hands on them, as a sign of transfer from the ordinary service of the church to an extraordinary mission. (See above, on 6, 6. 8, 17. 9, 12.) Sent them away^ dismissed, discharged them, let them go (see above, on 3, 13. 4, 21. 23. 5, 40), again implying separation from their own body, as prophets and teachers of the church at Antioch. The nature and design of this proceeding have been variously understood, in accordance with various conclusions or hypo- theses as to church-organization. It could not be an ordina- tion to the ministry ; for the very two now set apart were already eminent and successful mmisters, far more illustrious in the church than those who are supposed to have ordained them. It could not be a consecration (so called) to the dio- cesan episcopate ; for, even admitting its existence, why should all these prelates be attached to one church (v. 1) ? Or if not prelates, how could they bestow a higher oflSce than they held themselves ? Least of all could it be (as some allege) an elevation of these two men to the Apostleship, to fill the places of the two Jameses ; for how could ordinary ministers, or even bishops, create Apostles ? Or how could such an act be reconciled with Paul's asseveration (Gal. 1, 1) that his Apostleship was not from men, nor even through men ? Or with the fact that Barnabas is nowhere subsequently called an Apostle, except on one occasion in conjunction vrith Paul, and even then in a dubious sense? (See below, on 14, 4. 14.) The only remaining supposition is, that this was a designation, not to a new rank or oflSce, but to a new work, namely, that of foreign missions, or rather to this single mission, which they are subsequently said to have " fulfilled." (See below, on 14, 26.) It IS not necessarily implied that this was the first intimation made to Barnabas and Saul of their vocation to the work of missions. The divine communication mentioned in 22, 21, below, may have been previously made ; and they may have come to Antioch for the very purpose of obtaining a dis- mission from the church there ; and it may have been in refer- ence to this request, that the Prophets and Teachers were engaged in special prayer and &sting for divine direction.
4. So they, being sent forth by the Holy Ghost,
__«> ft A«MA
**uy special or exclusive reference rding to its derivation, it means any public action. The cognate verb and noun are ap ry of angels (Heb. 1, 7. 14), to Christian c 88 (Rom. 15, 27. 2 Cor. 9, 12. Phil. 2, 30^
ministers of Gk>d (Rom. 13, 6), to the Ct d missions (Rom. 15, 16), to public worship d Jewish ritual (Luke 1, 23. Heb. 10, 11.) al usa^ restricted it to the Sacraments, a plains It here to mean preaching. But its t neral one expressed in the trandation, minis
the discharge of their official functions, ference to public worship, and with the spec is case, of &8ting, not as a stated periodi« lich is rather discountenanced than rccomi 9W Testament, but as a special aid to prayei 9 spread of Christianity, and perhaps for [ wr own duty at this interesting crisis. Th id, while they were thus engaged, perhaps to dible communication, or by special revelatio long them. Separate, a verb used elsewhere i )e Matt. 13, 49. 25, 32. Luke 6, 22), but hei 1. Gal. 1, 15) meaning, set apart j designate, j don from the rest, and from the or£nary ^ By had been all engaged, to another special ] ry business. Called them^ i. e. Barnabas and B rest of you. This work was not to superse k)e of the stated ministry, but to be superadd ry form of the command shows that this wa Barnabas and Saul bv thp f^*\^'^^'' -^- ''
ACTS 13, 3.4. 5
of the fast already mentioned, or a subsequent observance of the same kind, implying a continued need of this auxiliary to their prayers for the divine blessing on this new and most im- portant measure. Laid hands on tJiem^ as a sign of transfer nrom the ordinary service of the church to an extraordinary mission. (See above, on 6, 6. 8, 17. 9, 12.) Sent thevn away^ dismissed, discharged them, let them go (see above, on 3, 13. 4, 21. 23. 6, 40), again implying separation from their own body, as prophets and teachers of the church at Antioch. The nature and design of this proceeding have been variously understood, in accordance with various conclusions or hypo- theses as to church-organization. It could not be an ordina- tion to the ministry ; for the very two now set apart were already eminent and successful mmisters, far more illustrious in the church than those who are supposed to have ordained them. It could not be a consecration (so called) to the dio- cesan episcopate ; for, even admitting its existence, why should all these prelates be attached to one church (v. 1) ? Or if not
E relates, how could they bestow a higher oflSce than they eld themselves ? Least of all could it be (as some allege) an elevation of these two men to the Apostleship, to fill the places of the two Jameses ; for how could ordinary ministers, or even bishops, create Apostles ? Or how could such an act be reconciled with Paul's asseveration (Gal. 1, 1) that his Apostleship was not from men, nor even through men ? Or with the feet that Barnabas is nowhere subsequently called an Apostle, except on one occasion in conjunction with Paul, and even then in a dubious sense? (See below, on 14, 4. 14.) The only remaining supposition is, that this was a designation, not to a new rank or oflSce, but to a new work, namely, that of foreign missions, or rather to this single mission, which they are subsequently said to have " fulfilled." (See below, on 14, 26.) It IS not necessarily implied that this was the first intimation made to Barnabas and Saul of their vocation to the work of missions. The divine communication mentioned in 22, 21, below, may have been previously made ; and they may have come to Antioch for the very purpose of obtaining a dis- mission from the church there ; and it may have been in refer- ence to this request, that the Prophets and Teachers were engaged in special prayer and fiisting for divine direction.
4. So they, being sent forth by the Holy Ghost,
6 ACTS 13, 4. 6.
departed unto Seleucia ; and from thence they sailed to Cyprus.
As it had just been said that they were dismissed or let go by the church, their divine legation is again asserted, to pre- vent mistake. Being sent forth by me Holy Ghoat^ not merely by their associates at Antioch. Departed^ literally, came dotmi^ which might seem to mean down the Orontes, on which Antioch is situated ; but it more probably means, from the interior to the seacoast. (See above, on 12, 19.) Seleu- cia^ a Syrian port, near the mouth of the Orontes, west of Antioch, built by Seleucus Nicator, and called by his own name, as Antioch was by that of his father. (See below, on v. 14.) Sailed, or more emphatically, sailed away^ i. e. from Syria, where they had so long been labouring. Cyprus^ a large island off the coast of Palestine, renowned in the re- motest times for wealth, fertility and luxury. It was now a Roman province, ruled by a ProconsuL (See below, on v. 7.) This island may have been selected as their first field of mis- sionary labour, not merely on account of its proximity to Syria, but because it was the native land of Barnabas (see above, on 4, 36), and perhaps of John Mark also (see the next verse, and compare Col. 4, 10.) It could hardly be fortuitous that this first mission was directed to the native countries of the missionaries, and to Cyprus first, as Barnabas still took the lead.
5. And when they were at Salamis, they preached the word of God in the synagogues of the Jews : and they had also John to (their) minister.
JBeing in Salamis^ or having got there. This was an ancient city in the south-eastern corner of the island, after- wards called Constantia, and now Famagusta. PreacJied (announced, declared) tfie word of God (the new or Christian revelation.) Synagogues^ assemblies, meetings, whether large or small. It is not probable that Salamis contained more than one such building, nor certain that it had even one ; but the Greek word, as we have already seen (on 6, 9), admitted of a wider application than the one assigned to it in later usage. The first preachers of the Gospel, being Jews by birth and education, obtained access, through the synagogues, not only to their countrymen, but also to uie serious and devoutly dis*
ACTS 13, 6.6. 7
posed Gkntiles, who were in the habit of attending Jewish worship. (See above, on 9, 20. 10, 1.) To {or for) their minr ister^ attendant, servant. (For the origin ana usage of the Greek word, see above, on 5, 22.) As the same word is else- where used by Luke to desi^ate an officer or servant of the synagogue in Nazareth (see Luke 4, 20), it might seem here to have specific reference to what immediately precedes. * They preached in the synagogues of Salamis, and in so doing were assisted or attended on by John.' It is generally under- stood, however, in a wider sense, to wit, that he attended them upon this journey ; but in what capacity, has been dis- puted. Some make him a mere personal attendant, like the young men who accompanied the ancient prophets ; others an ordained minister of lower rank, to aid in preaching and ad- ministering baptism; others still, avoiding these extremes, regard him as a Dersonal attendant, but preparing for more sacred duties. (See below, on 16, 1-3.)
6. And when they had gone through the isle unto Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name (was) Bar-jesus :
Having gone through the whole island^ is the reading of the five oldest manuscripts, i. e. through its whole len^h, from east to west. Though not expressly mentioned, it is highly probable that in this, as in other previous cases of the same kind, they preached in smaller towns upon the road. (See above, on 8, 25. 40. 9, 32.) UhtOy even to, as far as, the particle again suggesting that they had traversed the whole island. Paphos, a city on the western coast of Cyprus, famous for the worship of Venus in a temple near it, whence she is called JPaphian by Homer and Horace. It was now the seat of Roman government, i. e. the residence of the Pro- consul. Found, met with, learned that he was there before them. (For the passive of the Greek verb, see above, on 8, 40, and compare v. 9 of the same chapter.) Several of the oldest manuscripts and latest editors read, a certain math, a sorcerer. For the true meaning of this last word {magus or magician)^ see above, on 8, 9. A false prophet (and) a Jew, or a Jewish false prophet, as the last word in Greek may be either an ad- jective or a substantive. This man was, therefore, not a hea- then sorcerer, like Simon Magus, but a Jewish renegade, or 8tiU more probably, a professed Jew, but falsely claiming in-
*S ACTS 18, 6.7.
spiration. There were probably many snch among the Goetes or impostors who abounded in the Apostolic age, not as mere jugglers, but as teachers of a higher kind of science, in which trade Jews would have a great advantage from their real su- periority in relisrious knowledge. Whose name (Gr. to whom the nam^) was JBar-jesics^ an Aramaic form, meaning the Son of Joshua. See above, on 7, 45, and compare the kindred forms, Barabbas ^Matt. 27, 16), Bartholomew (see above, on 1, 13), Barjonas (Matt. 16, 17), Barnabas (vs. 1. 2), Barsabas (1, 23), Bartimeus (Mark 10, 46.)
7. Which was with the deputy of the country, Ser- gius Paulus, a prudent man ; who called for Barnabas and Saul, and desired to hear the word of God.
Was with, not merely at some one time, such as that of their arrival, but habitually, in his service or his company. We know, from contemporary writers, that such associations were not uncommon at the courts or residences of distin- guished public men, arising no doubt, at least partially, from the prevailing discontent of the most serious heathen with their own reUgion, and perhaps, in some degree, from their prevailing expectation of a great deliverer from among the Jews, which would account still further for the presence of Bar-Jesus in the case before us. (See above, on 2, 5, vol. 1, p. 47.) Deputy of the country is in Greek a single word, used oy the later writers, such as Polybius and Plutarch, to repre- sent the Latin Proconsul. We have here a striking instance of a supposed error becoming a conclusive proof of accuracy even in minute points. The Roman provinces were divided by Augustus into two great classes, senatorial and imperial, the for- mer governed by Proconsuls, and the latter by Proprastors or Consular Legates. Now as Cyprus was originally an Imperial province, the use of the word Proconsul, or its Greek equiva- lent, was once regarded as an error, though of no importance ; but it was afterwards discovered, by a more minute examina- tion of original authorities, that before the date of these events, the island bad been transferred from the one class to the other, and was now actually under a Proconsul, a feet confirmed by the existence of a Cyprian coin, belonging to the same reign, on which Proclus, the successor of Sergius Paulus, beai*s the very title given to the latter in the verse before us. Prudent^ though always used to represent this Greek word in the £ng-
A C T S 13, 7. 8. 9
lisb version (see Matt. 11, 25. Luke 10, 21. 1 Cor. 1, 19), is not so expressive of its meaning as intelligent or sensible. Perhaps, however, it was not here used to denote capacity or knowledge so much as disposition or habit of mind, and might therefore be still better rendered thoughtful or reflecting^ with particular allusion to religious subjects. This state of mind, so £ir from being inconsistent with his patronage of Elymas, explains it, by suggesting that he had precisely^ that kind of uneasiness or curiosity, which one acquamted with the Hebrew Scriptures would be best prepared, however partially, to sat- isfy. TF^o, literally, this^ the latter, i. e. Sergius Paulus, the name last mentioned. CaUed for^ literally, caUing to, i. e. to himself, or to his presence, summoning, requiring to attend. (See above, on 5, 40. 6, 2, and compare the application of the same verb to the call of God, in 2, 39.^ Desired, in Greek an emphatic or intensive compound, mucn stronger than the sim- ple verb employed in the next verse, and meaning sought foTy inquired after, but here construed with another verb {to hear.) It is clear from the tense and collocation of this verb, that it was not meant to express (although it certainly implies) his previous state of mind, but rather that occasioned by the news of their arrival, or their actual appearance in obedience to his summons. (Whereupon) he sought (or earnestly requested) to hear the word of God, i. e. the gospel, claiming to be a new revelation or divine communication. (See above, on v. 5, and on 4, 31. 6,2.7. 8,14. 11,1. 12,24.)
8. But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn away the deputy from the faith.
TTien withstood them Elymas, the same Greek verb with that in 6, 10, where it is translated resist. The kind of oppo- sition, which the word most readily suggests in this connec- tion, is open argument or disputation ; but it does not neces- sarily exclude more indirect and private methods, which would be facilitated by his previous relations to the governor. Ely- mas is commonly explained as the Greek form of an Arabic word meaning wise or learned, the plural of which ( Ulema ) is am>lied to the collective body of Mahometan doctors in the Tunush empire. While the verbal root in Arabic means to know, the corresponding root in Hebrew means to hide, both which ideas {occult science) are included in the term by which
10 ACTS 13, 8. 9.
Luke here ex|)lains it {Magiis) The last clause gives the motive of this opposition. Seeking^ the uncompounded form of the verb used in the preceding verse ; not only wishing but cU- tempting, using active means to gain his end. To turn away, a very strong Greek word, used in the classics to denote the act of twisting or distorting, but commonly employed in the New Testament to signify moral perversion or perverseness. (See below, on 20, 30, and compare Matt. 17, 17. Luke 9, 41. 23, 2. Phil. 2, 15.) It here means to divert attention or with- draw the mind, out with an implication of violence or great exertion. The same verb is applied, in the Septuagint version of Ex. 5, 4, to the diversion of the Hebrews from their work by the visits and discourses of Moses and Aaron. The Deputy, or rather the Proconstd, as in v. 7. From the faith may either mean from the Christian faith, the new religion, which these strangers preached ; or from the act of faith, i. e. believ- ing the new doctrine thus made known to him.
9. Then Saul, who also (is called) Paul, filled with the Holy Ghost, set his eyes on him —
There is here a sudden change in Saul's relative position, not only with respect to Barnabas, but also to the whole conduct of the mission, and the whole course of the history. From holding an inferior place, as indicated even by the order of the names (see above, on vs. 1. 2, and compare 11, 30. 12, 25), he now comes forward in this singular emergency, address- es Elynaas in tones of high authority, and acts as the organ of the divine justice, in predicting or inflicting a retributive ca- lamity. This change in his position is accompanied, as in the case of Abraham, Jacob and Peter (Gen. 17, 5. 32, 28. John 1, 42), by a change of name. Then (8c) Saul, the (one) also (called) Paid. It is not improbable that Saul, according to the custom of the Jews in that age (see above, on v. 1, and on 1, 23. 9, 36. 12, 12), had already borne the Roman name of Paidus / and Luke might seem to introduce it here merelv because of the coincidence with the name of the Proconsul. But tliis does not accoimt for its invariable use, from this
Eoint onwards, to the absolute exclusion of the Hebrew name y which he had been always before called. (See above, 7, 68. 8,1.3. 9,1.4.8.11.17.19.22.24.26. 11,25.30. 12,25. 13, 1. 2. 7.) Jerome's idea, that he now assumed the name, in conunemoration of the victory achieved by the conversion of
ACTS 13, 9. 10. II
the Roman governor, exaggerates the value and importance of that incident, and assumes an adulation of great men entire- ly at variance with apostolic principles and practice, as well as a violation of the early Christian usa^e, according to which, teachers gave their names to their disciples, and not vice versa. Augustin, on the contrary", supposes that the name is an ex- pression of humility (origmally meaning little.) But such hu- mility is too much like that of the Pope, who calls himself a servant of servants ; and the Latin name would not so readily suggest this idea as that of a noble Roman family who bore it. Besides, why should it be assumed just here, either in point of fact or in the narrative ? The only supposition which is free from all these difficulties, and affords a satisfactory solution of the facts in question, is, that this was the time fixed by di- vine authority for Paul's manifestation as Apostle of the Gen- tiles, and that this manifestation was made more conspicuous by its coincidence with his triumph over a representative of unbelieving and apostate Judaism, and the conversion of an official representative of Rome, whose name was identical with his own apostolical title. The critical juncture was still further marked by Paul's first miracle or sign of his apostleship (see 2 Cor. 12, 12), preceded by a few words, but conceived and uttered in the highest tone of apostolical au- thority. ^Filled with the Holy Ghost, not for the first time (see above, on 9, 17), but renewedly and specially inspired to utter this denunciation, which is therefore not the natural ex- pression of any merely human sentiment or feeling, but an authoritative declaration of God's purposes and judgments. Set his eyes on Aim, a phrase very variously rendered in our Bible, but the strict sense of which is gazing (or intently look* ing) into him (see above, on 1, 10. 3, 4. 12. 6, 15. 7, 55. 10, 4. 11, 6.) This was no doubt intended to arrest the attention of the sorcerer as well as the spectators, and to awe them un- der an impression of God's presence and authority. With the following address of Paul to Elymas, compare that of Peter to the Magus of Samaria. (See above, on 8, 20-23.)
10. And said, O full of all subtilty and all mis- chief, (thou) child of the devil, (thou) enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord ?
.-^.^.j tiiuiiii perve ^^c>oe below, on 20, 30, and compare Mat 23, 2. Phil. 2, 15.) It here means to div draw the mind, but with an implicatior exertion. The same verb is applied, in tl of Ex. 5, 4, to the diversion of the Hebn hj the visits and discourses of Moses and j or rather the Proconsul, as in v. 7. I either mean from the Christian faith, the these strangers preached ; or from the ac ing the new doctrine thus made known t(
9. Then Saul, who also (is called the Holy Ghost, set his eyes on him-
There is here a sudden change in Saul not only with respect to Barnabas, but conduct of the mission, and the whole coi From holding an inferior place, as indicate! of the names (see above, on vs. 1. 2, and c 25), he now comes forward in this singular e es Elymas in tones of high authority, and a the divine justice, in predicting or inflictin lamity. This change in his position is accc case of Abraham, Jacob and Peter (Gen. 1 1, 42), by a change of name. Then (8c) a" (ccUled) Paul, It is not inaprobable that the custom of the Jews in that age (see ab( 1, 23. 9, 36. 12, 12), had already borne th( Pcmlus ; and Luke might seem to introd because of tho /»o>;-»--j
ACTS 13, 9. 10. 11
the Roman governor, exaggerates the value and importance of that incident, and assumes an adulation of great men entire- ly at variance with apostolic principles and practice, as well as a violation of the early Christian usa^e, according to which, teachers gave their names to their disciples, and not vice versa. Augustin, on the contrarv, supposes that the name is an ex- pression of humility (origmally meaning little.) But such hu- mility is too much like that of the Pope, who calls himself a servant of servants ; and the Latin name would not so readily sugj^est this idea as that of a noble Roman family who bore it. Besides, why should it be assumed just here, either in point of fiict or in the narrative ? The only supposition which is free from all these difficulties, and affords a satisfactory solution of the facts in question, is, that this was the time fixed by di- vine authority for Paul's manifestation as Apostle of the Gen- tiles, and that this manifestation was made more conspicuous by its coincidence with his triumph over a representative of unbelieving and apostate Judaism, and the conversion of an official representative of Rome, whose name was identical with his own apostolical title. The critical juncture was still further marked by Paul's first miracle or sign of his apostleship (see 2 Cor. 12, 12), preceded by a few words, but conceived and uttered in the highest tone of apostolical au- thority. Filled with the Holy Ghoat^ not for the first time (see above, on 9, 1 7), but renewedly and specially inspired to utter this denunciation, which is therefore not the natural ex- pression of any merely human sentiment or feeling, but an authoritative declaration of God's purposes and judgments. Set his eyes on him, a phrase very variously rendered in our Bible, but the strict sense of which is gazing (or intently look* ing) into him (see above, on 1, 10. 3, 4. 12. 6, 15. 7, 55. 10, 4. 11, 6.) This was no doubt intended to arrest the attention of the sorcerer as well as the spectators, and to awe them un- der an impression of God's presence and authority. With the following address of Paul to Elymas, compare that of Peter to the Magus of Samaria. (See above, on 8, 20-23.)
10. And said, O full of all subtilty and all mis- chief, (thou) child of the devil, (thou) enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord ?
12 ACTS 13, 10.
JhH^ not merely tinged or tainted with these qualities, but full of them, composed of them. (See above, on 8, 23.) Subtilfy^ so translated also in Matt. 26, 4, but twice deceit (Mark 7, 22. Rom. 1, 29), once craft (Mark 14, 1), and often guile (e. g. John 1, 47. 2 Cor. 12, 16. 1 Pet. 2, 22. Rev. 14, 6.) The Greek word primarily means a bait for fish ; then any de- ception ; then a aesire or disposition to deceive. Mischiefs unscrupulousness, recklessness, facility in doing evil, wliich is the original and etymological import of the word. It occurs only here in the New Testament, but a kindred form (trans- lated lewdness) in 18, 14, below. AU^ before these nouns, denotes both quality and quantity, variety and high degree. (See above, on 4, 29. 6, 23. 12, 11.) Child (literallv. Son) of the devil, i. e. Uke him, a partaker of his nature, belonging to Ris party, " the seed of the serpent." fSee above, on 6, 16, "and compare Gen. 3, 15. John 8, 44.) The devil (i. e. slan- derer, false accuser) is always so translated, except m 2 Tim. 8, 8. Titus 2, 3. (See above, on 10, 38.) Enemy of aU rightr eousness, i. e. of all that is right and good. The pronoun (thou) twice supplied by the translators rather weakens the expression than enforces it. Wilt thou not cease ? may be also read affirmatively, thou toUt not cease. But the inter- rogative form has more force, as conveying a severe expostu- lation, like the famous exordium of Cicero's first oration against Catiline {Quofisque tandem abutere palientia nostra?) To pervert, Uterally, perverting, the participle of the verb trans- lated turn away in v. 8. The essential meaning is the same in either case, but the construction different, the object of the action being there a person, here a thing. The truth, from which Barjesus sought to turn the governor away, is here de- scribed as turned away itself, i. e. distorted or perverted, by misrepresentation or misapplication. The ways of the Jjord, i. e. here, most probably, his methods of salvation or his pur- poses of mercy. Hight, in the physical sense, straight, as ap- plied in mathematics (a right line or a right angle.) The term here has reference to the figure of a path, the ways of the Lord which, although straight in themselves, Elymas was trying to make crooked. (Compare Isai. 5, 20.) The essen- tial idea is not the specific one of doctrinal error or of practi- cal misconduct, but the general one of interference with God's purposes, and the impious attempt to hinder their accomplish- ment. As he tried to turn away Sergius Paulus from the faith, 60 he tried to turn away the grace of God from Sergius Paulus.
ACTS 13, 11. 13
1 1 . And now, behold, the hand of the Lord (is) upon thee, and thou shalt be bUnd, not seeing the sun for a season. And immediately there fell on him a mist and a darkness ; and he went about seeking some to lead him by the hand.
And now is a phrase often used to mark the close of a pre- amble and to introduce the main proposition (see above, on 3, 17. 7, 34. 10, 5) ; but here it seems to have its strict sense as a particle of time, ' and now (at length) your hour is come, your career is at an end, your course is finsdly arrested.' JSg- holdy as usual, introduces something unexpected. (See above, on 1, 10. 12, 7.) 7%« hand of the Lord^ i. e. his power, espe- cially in active exercise, whether in mercy or in judgment. (See above, on 4, 28. 30. 11, 21. 12, 11, and compare Ex. 9,
3. 1 Sam. 5, 11. Ezr. 7, 9. Neh. 2, 8. Job 19, 21.) At the same time, it suggests that this was no fortuitous or human stroke, ' the hand of the Lord and not of man.' (Is or shall he) upon thee ; as the verb is not expressed, it may be either descriptive of the present or prophetic of the future. If the first, it is equivalent to saying, ' already (or even now) upon thee.' Blind and not seeing may be an idiomatic combma- tion of the positive and negative expression of the same idea. (Compare Luke 1, 20, where a similar form is used in refer- ence to speech and dumbness.) Or not seeing (even) the sun may be a strong expression for total blindness. I*br a season^ literally, to (or tiU) a time^ i. e. a set time, which is the proper meaning of the Greek word, as explained above (on 1, 7. 3, 19. 7, 20. 12, 1.) This may mean, as long as it shall please God, and does not therefore necessarily imply that Elymas should be restored to sight. That is certainly, however, the most natural construction, and the one which has been commonly adopted. Chrysostom says that this was not a word of Pun- ishment but of conversion ; and the Venerable Bede, that rani knew by experience how the darkness of the eyes might be followed by illumination of the mind. There is certainly a singular resemblance between this first recorded miiacle of Paul and the miraculous accompaniments of his own conver- sion. (See above, on 9, 8. 9.) Some have inferred from GaL
4, 15, and other passages, tnat Paul's own sight was never perfectly restored. The same phrase {till a time or for a sea- son) is used by Luke in reference to the intermission of our
14 ACTS 13, 11.12.
Lord's temptation (Luke 4, 13.) Immediately^ or on the spot, the same word that is used above in 3, 7. 6, 10. 9, 18. 1 2, 23, and there explained. Fell on him^ the same verb with that used in 8, 16. 10, 10. 44. 11, 15, in reference to spiritual influences. Common to both cases is the idea of suddenness and also of descent from above, or the agency of a superior power. Mist^ a poetical Greek word, applied by Homer to the failure of the sight at death or in a swoon. Darkness may be either the more usual prosaic word expressive of the same thing, or denote the effect as distinguished from the cause, or mark a gradation in the blindness, first a mist, then total darkness, the reverse of that in one of our Lord's mira- cles. (See Mark 8, 24.) As the word translated m,ist is also used by Galen, the Greek medical writer, some regard it as a trace of Luke's profession. Went about, literally, leading about or around (as in 1 Cor. 9, 5), a verb often used in the intransitive sense first given, perhaps by an ellipsis of the re- flexive pronoun {kading himself about) See Matt 4, 23. 9, 35. 23, 15. 3Iark 6, 6, and compare the like use of the simple verb in Matt. 26, 46. Mark 1, 38. 14, 42. John 11, 7. 15. 16. 14, 31. Went about seeking just reverses the original construction, which is going about sought. The last seven words in English correspond to one in Greek, meaning hand- guides or hand-leaders, (See the active and passive partici- ples of the corresponding verb in 9, 8 above, and 22, 11, below.) The scene so vividly described in this clause has been realized, or rendered visible, in one of Raphael's cartoons.
12. Then the deputy, when he saw what was done, beheved, being astonished at the doctrine of the Lord.
TJien, in its strict sense, as a particle of time, equivalent to saying, when (or after) this had happened. The deputy^ used by our translators here and in vs. 7, 8 above, though more specific, is less accurate than Tyndale's ruler, as the Greek word {av^iraroi) does not mean a deputv in general, but the deputy of a supreme magistrate (vTraro?), i. e. of a Ro- man Consul, to whom the uncom pounded form is constantly applied by the later Greek historians. The Vulgate and its copyists in English (Wiclif and the Rhemish Version) give the corresponding Latin form {Proconsul,) When he saw (liter- ally, having seen or seeing) what was done, or more exactly, the {thing) done^ come to pass, or happened, L e. the sudden
ACTS 13, 12. 13. 16
blindness of Barjesus, in immediate execution of Paul's sen- tence or prediction. Believed can only mean that he believed in Christ, or in the truth of the religion thus attested. Astonr ished, literally, struck or smitten^ not with wonder merely, but with admiration, as appears from Mark 11, 18, where mere amazement would be insufficient to account for the effect de- scribed. The same verb is often used (see Matt. 13, 54. Mark 6, 2. 7, 37. Luke 2, 48), and sometimes with the very same construction (Matt. 7, 28. 22, 33. Mark 1, 22. 11, 18. Luke 4, 32), to express the effect produced upon the people by our Saviour's miracles and teachings. In all those cases, as in that before us, doctrine does not mean the truth taught, but the mode of teaching. The doctrine of the Lord^ i. e. Paul's doc- trine with respect to Christ, is a grammatical construction, but at variance with the first clause and its obvious relation to the last, as well as with the numerous analogies first cited from the Gospels. What struck the mind of the Proconsul and commanded his belief was the Lord* a {mode of) teaching (his own religion), both by word and miracle. Here, as in the case of Simon Magus (see above, on 8, 24), we are not told what became either of Elymas or Sergius Paulus. The tradi- tion which describes the latter as accompanying Paul to Spain, and afterwards as Bishop of Narbonne in France, is probably entitled to no credence.
13. Now when Paul and his company loosed from Paphos, they came to Perga in Pamphylia ; and John departing from them returned to Jerusalem,
iVoM?, and, or but. Paul and his company (in the older English versions, Paul and they that were with him) is in Greek, those about Paul. This peculiar idiom is common in the classics, sometimes literally meaning the attendants or companions (as in Mark 4, 10), sometimes only the persons named (as in John 11, 19), sometimes both together, as in this place. The expression seems to have been chosen here, to render prominent the change in Paul's position, and to show that he was now the leader. (See above, on v. 9.) This change may possibly have been deferred till they were leaving Cyprus and about to enter Asia Minor ; whereas Barnabas haa been allowed to take the lead as long as they were in his native country. (See above, on v. 4, and compare 4, 36.) Loosed is so translated in two other places (16, 11. 27, 21),
16 ACTS 13, 13. 14.
but elsewhere launched (21,1. 27, 2. 4), launched forth (Luke
8, 22), sailed (20^ 3. 13), set forth (21, 2), departed (27, 12. 28, 10. 11.) The Greek verb, thus variously rendered, strictly means to lead (or to be led) up (as in 9, 39. 12, 4 above), but as a nautical expression to go out to sea, being so used by Herodotus and Homer. Its form is here that of a passive participle but may be translated, having sailed or put to sea. They enter Asia Minor, not through Cilicia, which was Paul's native province, where he had alreadjr laboured (see above, on
9, 30. 11, 25), but through Pamphyha, the adjacent province on the west. Perga^ its capital, a few miles irom the coast, was &mous for the worship of Diana, as Paphos was for that of Venus (see above, on v. 6, and below, on 1 9, 24.)* Its ruins are supposed to be still visible. John^ who was mentioned in y. 5 above, as their attendant. That John Mark is the person meant, appears from a comparison of 12, 25 above with 15, 37 below. Jbeparting denotes not mere local separation, but secession or desertion, being elsewhere used in an uniavour- able sense (see Matt. 7, 23, and compare Luke 9, 39.) A term still stronger is employed in 15, 39 below. John's motive for abandoning the mission has been variously conjectured to be weariness, home-sickness, feeble health, important business at Jerusalem, i&c. &c. That it was not understood from the be- ginning that he should take leave of them at this point, ap- pears, not only from the terms here used and just explained, but still more clearly from Paul's censure of his conduct as a species of apostasy (see below, on 15, 39.) The most satisfac- tory solution seems to be, that he was discontented with the unexpected transfer ofprecedence and authority from Barna- bas his kinsman (see Cfol. 4, 10) to one who had hitherto oc- cupied a lower place. This feeUng, though a wrong one, will not seem unnatural, when we consider, that Barnabas was not only older as a Christian and a minister (see above, on 4, 36), but had been the means of introducing Paul to active labour, both in Jerusalem (9, 27) and Antioch (11, 26.) That he did not share in Mark's resentment, may be ascribed to his supe- rior piety and wisdom, or to a less ardent temper, which re- quired time for its excitement. (See below, on 15, 37.)
14. But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the sabbath day, and sat down.
* Pergae fanum antiqaissimuin et ftanctisaimiuxi ccimos esse. — Cicero (in Yerrem.)
AGtS 13, 14. 15. 17
TTief/ is expressed in Greek and therefore emphatic, mean- ing Paul and Barnabas, as the remaining members of the misfflon after Mark's desertion. Departed^ literallv, passing through^ or having passed through^ i. e., throngh tne country between Perga andAntioch. (See above, on 8,40. 9, 32. 11, 19. 22.) Some of the older English versions have the strange translation, wandered through the countries^ as if the words were intended to describe an itinerant ministry, and not a di- rect passage from one point to another. They seem to have visited Pamphylia at this time, only as the key or entrance to Pisidia, the next province on the north, reserving missionary labour in the former until their return, (See below, on 14, 25.) Antioch is referred by different ancient writers to the adjacent provinces of Phrygia, Pamphylia, and Pisidia, a variation owing either to actual change in the political arrangements of the country, or more probably to vagueness and uncertainty in the boundaries themselves. The rums of this Antioch have been discovered in our own day. The frequent occurrence of thL« name in ancient history arises from its application by the Greek King of Syria, Seleucus Nicator, to a number of towns founded or restored by himself, in honor of his father, Antiochus the Great. I^ synagogue^ meeting, or assembly, of the Jews for worship, whether in a private house or public building. (See above, on v. 5, and on 6, 9.) The sahbath-day^ literally, day of the sabbath^ the Aramaic form of the Hebrew name (Knair) resembling a Greek plural, and being often so de- clined^ and construed by all the evangelists excepting John, who always treats it as a singular. Sat down^ i. e., as some sup- pose, in a place usually occupied by public teachers ; but see the next verse.
15. And after the reading of the law and the pro- phets, the rulers of the synagogue sent unto them, saying, (Ye) men (and) brethren, if ye have any word of eidiortation for the people, say on.
The reading of the Law (i. e. the books of Moses) seems to have formed a part of public worship, from the earliest times to which its history can be traced. That of the Prophets is said, in a tradition of the later Jews, to have been introduced as an evasion of an edict of Antiochus Epiphanes prohibiting the reading of the law, and afterwards continued as a perma-
VOL. IL B
18 ACTS 18, 16.16.
nent usage. The rulers of tJie synagogue (in Greek one com- pound word) were probably the elders of the Jews in Antioch, 1. e. the heads of families, or other hereditary chiefe and repre- sentatives, as such conducting or controlling public worsnip. It is not impossible, however, that in foreign countries, the synagogue had more of a distinct organization than in Pales- tme itself. (See above, on 6, 9. 9, 2. 20.) But most of the minute details now found in Jewish books are probably pos- terior in date to the destruction of Jerusalem and the disso- lution of the Jewish nation with its hereditary eldership, a change which would naturally lead to the separate organization of the synagogue or Jewish church. Sent to them^ not said to them, implying that they were not in the chief seats of the synagogue (Matt. 23, 6), but had probably sat down near the entrance. They were no doubt recognized as strangers, and perhaps as teachers, by some circurastaijce of dress or aspect. The message was probably conveyed by the "minister'' or servant of the synagogue. (See above, on v. 5, and com- pare Luke 4, 20.) Men and brethren^ the same courteous and kindly form of speech which we have already had occasion to explam. (See above, on 1, 16. 2, 29. 37. V, 2.) It implies a recognition of the strangers by the rulers of the synagogue, as fellow Jews, the Christian schism being probably as yet unknown to them. If ye have^ literally, if there is in you^ i. e. in your minds or your possession, (any) tcord of exhortation^ i. e. any exhortation to be spoken or delivered. (See above, on 4, 36. 9, 31.) Say on is m Greek simply say or speak.
16. Then Paul stood up, and beckoning with (his) hand said, Men of Israel, and ye that fear God, give audience.
As Barnabas derived his very name from his experience and gifts as an exhorter (see above, on 4, 36], it is the more remarkable that Paul should now appear as tne chief speaker, not only in this one case but before and afterwards. (See above, on v. 9, and below, on 14, 12.) The uniformity of this proceeding, and the seeming acquiescence of Barnabas himself, confirm the previous conclusion, that Paul's commission as Apostle of the Gentiles (Rom. 11, 13), although given long before (see above, on 9, 15, and below, on 22,21. 26,17. 18), was now first publicly made known and acted on. Arising^ standing up, see above, on 2,15. 5,34. 11,28. Beckoning^
ACTS 13, 16.17. 19
above, on 12, IV. Men of Israel^ i. e. Jews by birth, de- scendants of Jacob, hereditary members of the chosen people. (See above, on 2, 22. 3, 12. 6, 35.) Te that fear (literally, tho%e fearing) God^ a phrase applicable in itself to all devout men, but specially applied in the New Testament to Gentiles, whether Proselytes, i. e. professed converts to the Jewish fidth (see above, on 2, 10. 6, 6), or merely well disposed to it and more or less influenced by it (see above, on 10, 2. 22, 35.) Of this class many seem to have been found, wherever there was access to the Jewish worship, and from this class the Apostles gathered some of their earliest and most important converts. Give audience^ literally, /lear^ implying, as in all like cases, that they might hear something to which they were not accustom- ed, or S>r which they were not prepared. (See above, on 2, 14. 22. 29.) The discourse which follows has peculiar interest and value, as the first of Paul's on record, and most probably the first that he delivered after the avowal of his Apostohcal commission. When compared with those of Peter and his own epistles, the degree of difference and sameness is precisely such as might have been expected from the circum- stances under which they were composed or uttered. (See above, on 3, 26. vol. 1, p. 122.)
17. The God of this people of Israel chose our fathers, and exalted the people when they dwelt as strangers in the land of Egypt, and with a high arm brought he them out of it.
Beginning with a brief sketch of the early history of Israel, as the ancieut church or chosen people, from their first voca- tion to the reign of David (17-22), the Apostle suddenly exhibits Jesus, as the heir of that king and the promised Saviour (23), citing John the Baptist as his witness and fore- runner (24-25) ; then makes the ofier of salvation through Christ to both classes of his hearers (26), describing his re- jection by the Jews at Jerusalem (27), his death, burial, and resurrection (28-31) ; all which he represents as the fulfilment of God's promise to the fathers (32), and of specific prophecies, three of which he quotes, interprets, and applies to Christ (33-37) ; winding up with another earnest offer of salvation (38-39), and a solemn warning against unbelief (40-41.) The mixture of law and gospel, threatening and promise, doctrine
20 ACTS 13, 17.18.
and exhortation, in this sermon, are highly characteristic of its author, and yet too peculiar, both in form and substance, to have been compiled, as some allege, from his epistles. In the verse before us, he describes the vocation of the Hebrews, and their organization as the chosen people. ThU people {of Israel is omitted by the latest critics) seems addressed rather to the Gentiles than the Jews. Choae^ or more emphatically, chose out for himself or for his own use and service. (See above, on 1, 2. 24. 6, 5.) Oimt fathers^ thus acknowledging his own hereditary kindred to them. (See above, on 3, 13. 25. 5, 30. V, 2. 11. 12. 15. 19. 38. 39. 44. 45j This first clause may relate to the original vocation of the Patriarchs, and the second to the national organization, for which the people were prepared in Egy])t ; or the whole may be referred to the Egyptian period, the choice mentioned in the first clause being then the choice of Israel, not as a &mily, but as a nation. The last of these constructions is the one most readily i^ggested by the words, although the first gives more completeness to Paul's retrospect, by mcluding the Patriarchal period. (See above, on 7, 2-16.) The people^ thus chosen and separated from all others. Exalted^ literally, heightened^ made high, ap- plied elsewhere to the raising of the brazen serpent and to Christ's elevation on the cross (John 3, 14. 8, 28. 12, 32. 34) ; to his ascension and exalted state in heaven (see above, on 2,33. 5, 31) ; in a moral sense, to selfexaltation or elation (Matt. 23, 12. Luke 14, 11. 18, 14) ; and in an outward sense, to extraordinary privileges and prosperity (Matt. 11, 23. Luke 10, 15. 2 Cor. 11, 7. Jas. 4, 10. 1 Pet. 5, 6.) This last appears to be the meaning here, in reference either to the honour put upon the chosen people, even under persecution, or to their miraculous increase and national development. When they dwelt as strangers^ literally, in the sojourn, (For a comate form, applied to the same subject, see above, on 7, 6. 29.) A high army an idiomatic expression for the manifest exertion of extraordinary power, corresponding to the stretched oiU arm of the Old Testament, and like it specially applied to the exertion of Jehovah's power in the exodus from Egypt. (Com- pare Ex. 6, 6 Deut. 5, 15. Jer. 32, 21. Ps. 136, 12.)
18. And about the time of forty years suffered he their manners in the wUdemess.
Next to the Exodus he puts the Error, or forty yeara'
ACTS 13, 18.19.20. 21
wandering in the wilderness. About, literally, as, see above, on 1, 15. 2, 41. 4, 4. 5, 7. 36. This expression is the more appropriate, because the actual error lasted only thirty-eight years. (See above, on 7, 42.) Suffered their manners, i. e. bore witn them, endured them. Another reading, differing in a single letter, and preferred by most modem cntics, yields the meiming, bore tnem as a nurse does, i. e. nursed or nour- ished. The same figure is applied by Moses to this period in the history of Israel (see Num. 11, 12. Deut. 1, 81, m which last place the Septuagint version exhibits the same textual variation)and by JPaul to his own treatment of the Thessalo- nians (1 Thess. 2, 7.)
19. And when he had destroyed seven nations in the land of Canaan, he divided their land to them bv lot.
Next to the Error comes the Conquest of Canaan. When he had (literally, having) destroyed. (For a very different meaning of the same verb, see below, on v. 29.) Seven na- tions, L e. tribes of the Canaanites, to wit, those enumerated in Deut. V, 1. Josh. 3, 10. Neh. 9, 8. Gave by lot, or, accord- ing to the oldest manuscripts and latest editors, gave as an ituieritance, or caused them to inherit. Neither of the two Greek verbs occurs elsewhere in the New Testament, but both are used in the Septuagint, and sometimes to translate the same Hebrew word (e. g. Num. 33, 54. Josh. 14, 1, compared with Deut. 21, 16. Josh. 19, 61.) It is a curious inference of Ben- gel, that because three rare words used in these two verses occur also in the Septuagint version of the first chapters of Deuteronomy and Isaiah, these are the portions of the law and Prophets read, in the synagogue of Antioch for that day, aa he says they still are in the Jewish service.
20. And after that he gave (unto them) judges about the space of four hundred and fifty years, until Samuel the prophet.
After that, literally, ajter these {things), i. e. the conquest and settlement of Canaan. About, literally, as ; see above, on V. 18. By adding together all the periods mentioned m the book of Judges, i. e. the periods of foreign domination and the intervals of rest under tne Judges, we obtain almost the
22 ACTS 13, 20.21.
very number here affirmed. This agreement between Paul and the inspired record of the time to which he here refers cannot be shaken bv the seeming discrepancy in 1 Kings 6, 1, the solution of which belongs to the interpretation of that book. Gave them Judges^ who were therefore not self-consti- tuted rulers, but divinely commissioned. UntU Sarrmel the I^rophety the next one oi eminence after Moses (see above, on 8, 24.) He was also the last in the series of tfudges, under whom the regal form of government was introduced.
21. And afterward they desired a king, and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years.
Afterwardy literally, thence^ from there, a local particle applied, in this one case, to time, as we say in English, thence- forth, henceforth. The expression may involve an allusion to the regular succession of the history which Paul was tracing, like a une or path presented to the eye. They asked (for themselves), to gratify their own desires, and not to answer any higher end. (For the exact force of the verbal form here used, see above, on 3, 14. 7, 46. 9, 2.) God gave^ in dis- pleasure and in judgment, but so that Saul was nevertheless a legitimate though not a theocratical sovereign. Cis should have been written Kis^ the nearest approach that could be made in Greek letters to the Hebrew Kish, The coincidence, in name and tribe, between this king and the Apostle speak- ing, is undoubtedly remarkable. (Compare 1 Sam. 9, 1. 16. 21, with Rom. 11, 1. Phil. 3, 5.) One of the early Fathers (Tertullian) makes one Saul a type of the other, and even ex- plains Gen. 49, 27 as a prophecy of Paul's persecutions and conversion. By the space of is needlessly supplied by Tyn- dale, and transcribed by his successors. Wiclit has simply by^ which seems to be equivalent to for in modern English, when prefixed to chronological specifications. The most simple and exact translation is the Rhemish {forty years.) This is under- stood by some as the age of Saul at his accession, but by most as the length of his reign. We have no account of its dura- tion in Scripture ; but Josephus states with great precision, perhaps relying upon public records or tradition not pre- served in Scripture, that Saul reigned eighteen years in Sam- uel's lifetime, and twenty-two years after his decease.
ACTS 13, 22. 23. 23
22. And when he had removed him, he raised Tip unto them David to be their king ; to whom also he gave testimony and said, I have fomid David the (son) of Jesse, a man after mine own heart, which shall fulfil all my will.
Having removed (or deposed) him^ i. e. from his kingly office, as recorded in 1 Sam. 15, 11. 23. 35. 16, 1. Some sup- pose it to refer to hb death, as a removal out of life ; but this would be otherwise expressed, and the Greek verb here ufeed is repeatedly applied to removal from office, both in the Sep- tuagmt (2 Kings 17, 23. Dan. 2, 21) and the New Testament (Li^e 16, 4.) liaised up then relates, not merely to David's coronation (2 Sam. 2, 4), but to his original designation and anointing (1 Sanu 16, 1. 13.) To be their king, literally, as (or for) a king. To whom also, i. e. besides making him a king, he testified expressly of his character. Gave testimony and said, in Greek, said testifying. The words that follow are not found in the Old Testament, precisely as they stand here, but are made up of two passages, " The Lord hath sought him a man after his own heart" (1 Sam. 13, 14), and "I have found David my servant" (Ps. 89, 20.) They are not com- bined through inadvertence or a lapse of memory, as some pretend, but as real expressions of what God did say, through Samuel and otherwise, on difterent occasions, or as the spirit and the meaning of his whole mode of dealing with this favoured servant, like the prophetic summary in Matt. 2, 23 (see above, on 2, 22.) The same explanation will apply to the last, clause, which describes him not as personally free from fault or even crime, but as merely blameless in his character and conduct as a theocratic sovereign. Fulfil all my will, or more exactly, do all my wills, i. e. all the things that I shall will or order.
23. Of this man's seed hath God, according to (his) promise, raised unto Israel a Saviour, Jesus :
The particular promise here referred to must be that recorded in 2 Sam. 7, 12, and frequently repeated elsewhere. Raised, or according to the text now commonly adopted, brought, (This expression occurs in the Septuagmt version of Zech. 2, 9, as the other does in that of 3, 9. 15.) Unto Israel^ as the chosen people, to whom the offer must be first
24 A G T S 18, 23. 24. 25.
made. A Saviour (even) JesuSy such being the import of the Hebrew name. (See Matt. 1, 21.)
9
24. When John had first preached, before his coming, the baptism of repentance to all the people of Israel.
•■MS •
John having heralded (proclaimed) beforehand^ the same Greek verb that appears in the common text of 3. 20. Be- fbre, literally, before theface^ an expression commonly applied to persons (Matt. 11, 10. Mark 1, 2. Luke 1, 76. V, 27), but here used in imitation of the corresponding Hebrew phrase (^3Bb.) Sis coming^ not his birth or incarnation, which was before John's public appearance, but his entrance on his office, in which sense the Greek word is used by Isocrates. Etymo- logically it is the correlative or converse of exodus^ which i^ twice applied to death in the New Testament, being rendered in both mstances decease (Luke 9, 31. 2 Pet. 1, 15), as it is departure^ when the reference is to the exodus from Egypt . (Heb. 11, 22.) baptism of repentance^ of which repentance was not only the condition but the meaning or thing signified. (See above, on 2, 38, and below, on 19, 4, and compare Mark 1, 4. Luke 3, 3.) To all the people of Israel^ not necessarily to every individual, but to the body of the nation as such. (See above, on 5, 31.)
25. And as John fulfilled his co\irse, he said, Whom think ye that I am ? I am not (he). But, behold, there cometh one after me, whose shoes of (his) feet I am not worthy to loose.
25. JFlUJUled^ or was fulfilling, i. e. as some explain it, was engaged in executing his commission (see above, on 12, 25, below, on 14, 26), without reference to any particular period of his ministry ; while others understand it as referring to its close, whUe he was finishing his course (see above, on 2, 1. 7, 23. 30. 9, 23, and below, on 24, 27.) Course^ in its proper sense of race or running, a figure borrowed from the ancient games and used in the New Testament by Paul alone, who twice applies it to his own official life or ministry. (See be- low, on 20, 24, and compare 2 Tim. 4, 7.) The qualities which it suggests are those of energy and swiftness. lie said^ in the
ACTS IS, 25.86, 25
imperfect tense, not once for all, or on a single occasion, but habitually, he was wont to say. The next clause is construed in the Yulffate and by Luther without interrogation, and in this sense, lam not he whom ye suppose me to he. But this is now admitted to be ungrammatical, although it gives the true sense of the language. Whom, do ye suppose (or suspect) me to be? (The Messiah, but) lam not. (bee the same form of negation in Mark 13, 6. Luke 21, 8. John 13, 19.) The historical feet here referred to is recorded in John 1, 19-28. See John 1, 20, 27. Luke 3, 15. With the remainder of the verse compare Matt. 3, 11. Mark 1, 7. Luke 3, 16. Shoes of his feet is pleonastic in English, but not in Greek, where the first noun strictly denotes underbmdingy and the feet are men- tioned to determine or define it. (See above, on 7, 33, and compare John 1, 27.) To unloose^ untie, or take ofl^ the low- est kind of menial service, used by John to signify the vast disparity between himself and Christ.
26. Men (and) brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent.
This was not a matter of local or temporary interest, but an offer of salvation to the very persons whom he now ad- dressed, both Jews and Gentiles. The former he describes as his brethren (see above, on 1, 16. 2, 29), sons (or children\ of the stock (race or lineage) of Abraham ; the latter as tnose fearing dod (i. e. the true God), although not belonging to the chosen people (see above, on v. 16^ The form of the original is, those among you fearing God. To you, i. e. as some understand it, you as distinguished from the Jews of Palestine, referred to in the next verse. But as we know that these were not excluded from forgiveness and salvation, the meaning rather seems to be, that the rejection of the Gospel by the people at Jerusalem ought not to occasion its rejection elsewhere. The word of this salvation is a similar expression to the words of this life in 5, 20. There is no need of resolv- ing it into this word of salvation, i. e. this saving word or doo- tnne. It simply means the word (or tidings) of this (method of) salvation (through Christ.) Is sent, literally, wa^ sent, L e. was intenaed to be sent from the beginning, although necessarily presented to the Jew first (Rom. 2, 9. 10.) This agrees better with the form of expression, as well as with the
26 ACTS 13, 26-28.
known fiicts of the case, than the explanation, hcia been sent^ i e. now, since the Jews at home have rejected it. This would rather have deterred the Jews of Antioch from hearing than incited them to do so.
27. For they that dwell at Jerusalem, and their rulers, because they knew him not, nor yet the voices of the prophets which are read every sabbath day, they have fulfilled (them) in condemning (him).
The conduct of the Jews at home, fiir from discrediting the claims of Jesus, had confirmed them, by contributing to verify the prophecies respecting him. Not the rabble merely, but their rulers, their chief men and most enlightened spiritual guides, had failed to recognize him as the Messiah foretold in the Scriptures, which were weekly read in their assemblies ; but in the act of judging him as an impostor, they fulfilled those very Scriptures, which predicted his rejection. Voices^ i. e, audible predictions, in allusion to the circumstance just mentioned, of their being read aloud every sabbath. Judging^ i. e. acting as judges, sitting in judgment ; the idea of con- demning IS suggested by the context. (See above, on 7, 7.) The construction of the sentence is ambiguous, as the verb not knowing (or ignoring^ seems to govern an accusative both before and after it. Some avoid this syntax by construing voices vfxth fulJiUed directly (and the voices of the prophets^ every sabbath read^ judging thet/ fulfilled,) But the construc- tion adopted in our version is more natural, and yields a stronger sense, by expressly stating that the Jews mistook the meaning of their Scriptures, as well as the person of their Messiah 2var yet is simply and in the original
28. And though they fomid no cause of death (in him), yet desired they Pilate that he should be slain.
So completely blinded were they to their own Messiah, and Bo bent on his destruction, that being unable to convict him of any capital offence, they asked it as a favour to themselves, and that too of a heathen governor, that he might be put to death. Cause of deaths or ground of capital punishment.
(See above, on 9, 16, and below, on 26, 25. 28, 18.) Finding or having found) ^ implying search and effort, on the part of accusers, witnesses, and judges. Desired^ requested for them-
ACTS 13, 28-31. 27
selves ; see above, on v. 21, and compare 3, 14. 7, 46. 9, 2. 12, 20. Slain^ despatched, made away with ; see above, on 12, 2. Here again, though is simply and in the original. With the whole verse compare Matt. 27, 24. Lu. 23, 22. John 18, 31.
29. 30. And when they had fulfilled all that was written of him, they took (him) down from the tree, and laid Hiim) in a sepulchre. But God raised him from the aead
The very acts which seemed to put an end to Christ and his pretensions, were fulfilments of prophecy, and preparations for his reappearance. In venting their own spite, they (unwit- tingly) accomplished aU the (things) vsritten (in the prophecies) concerning him. They might have thought their work com- plete when, taking (him) dotcn/rom the wood (or tree^ i. e. the cross, see above, on 5, 30. 10, 39), they placed him in a tomb (or monument, a word akin to that used in 2, 29, and there explained.) JBut God raised (or roused) him from (among) the dead. So that even his burial was only a prelimmary to his resurrection. The ascription of his death and burial to the same agents has been variously explained. Some suppose that, as Nicodemus and Joseph of Arimathea were themselves rulers of the Jews, as well as those by whom Christ was con- demned, that whole class is here described as performmg both acts. Others suppose the reference to be not to the immedi- ate agents, either in the crucifixion or the burial, but to the prime movers in this whole judicial murder, of which the burial was the natural conclusion. A third opinion is, that even this part of the process, by itself considered, although at first accomplished by the hands of friends, was transferred, as it were, to those of enemies, by the sealing and guarding of the sepulchre (Matt. 28, 66.) Paul here presents the contrast of which Peter is so fond, between the acts of men and the acts of God, in reference to Jesus. (See above, on 10, 39. 40.) This resemblance is no argument against the authenticity of the discourse, but rather for it, since this was no peculiarity of Peter's, but a view which every Christian must have taken, and which every preacher to the .lews was bound to set before his hearers.
31. And he was seen many days of them which
%S ACTS 13, 31-33.
came up witli him from Galilee to Jerusalem^ who are his witnesses unto the people.
The resurrection of Christ was not assumed or asserted without evidence. He not only rose, but he was seen after he had risen ; not for a moment, but for many days ; not by strangers, but by those who knew him well, and had accom-
Eanied him on his last journey from the chief scene of his kbours to the Holy City. Nor had these witnesses all passed away ; they were still bearing testimony to the great event. This last point is particularly prominent in the text of the old- est manuscripts and latest editors {who now are) witnesses. Lastly, this testimony to the resurrection of the Saviour was not private or informal, but public and official, addressed di- rectly to the chosen people.
32. And we declare unto you glad tidings, how that the promise which was made unto the fathers —
The same testimony which was thus addressed bv the com- panions of the risen Saviour to the body of the Jewish church m Palestine, was now borne by Paul and Barnabas, to Jews and Gentiles, in the synagogue at Antioch ; not as a mere histo- rical &ct, but as joyful intelligence, good news ; yet not as somethinff altogether strange and unconnected with their pre- vious rehgious faith and nope, but as the fulfilment of a promise made to former generations of God's people, the natural progenitors of the Jews then present, and the spiritual fathers of believing Gentiles. We and yoi/, at the beginning of the sentence, stand together in Greek, which gives great force and point to the antithesis ; ' What they are telling the people yonder, we tell you .' Declare glad tidings is in Greek one word, often translated preach in this book (see above, on 6,42. 8,4. 12.35.40. 10,36. 11,20), sometimes more fully, preach the gospel (see above, on 8, 25, and below, on 14,7. 21. 16,10), but nowhere so exactly rendered as in this place (and in Luke 1, 19. 2, 10. 8, 1.) The promise meant is that of the Messiah's Advent, which pervades the Hebrew Scriptures.
33. God hath fulfilled the same unto us their children^ in that he hath raised up Jesus again ; as it
' ACTS 13, 33.84. 29
is also written in the second psalm> Tbou art my Son, this day have I begotten thee.
This oft-repeated, long-continued promise to the fathers God has now performed to us, their natural and spiritual children, bv raising up or bringing forward, in our day and to our view, the long expected Saviour of his people, and as such called Jesus ; and this he does not only in fulfilment of the promises in general, but of that one in particular, which is con- tained in the second Psalm, where God is represented as pro- claiming the organic law or constitution of Messiah's kingdom, and uttering as its fundamental principle, the intimate relation of Messiah to himself, ^ot merely mutual affection, but commu- nity of nature. The idea is derived from the great Messianic promise made to David (2 Sam. 7, 14), "I will be his fether, and he shall be my son." The expression in the Psahn, I have begotten thee^ means, I am he who has begotten thee, i. e. I am thy father. To-day refers to the date of the decree itself, {Jehovah said^ To-day^ &c.) ; but this, as a divine act, was eternal, and so must be the sonship it affirms. Raising up is here applied by some, not to Christ's incarnation, but his re- Burrection, on the ground that it is certainly so used in the next verse. But this rather proves the contrary ; for there the meaning is defined or specified by adding, from the dead^ which cannot retroact upon its absolute use here, especially when it has been repeatedly employed before, in this same book, to signify the act of giving him existence as a man. (See above, on 2, 30. 3, 22. 26. V, 37.) In the only other place where it seems to be used absolutely of the resurrection (see above, on 2, 32), it is really determined by the previous reference to death and dissolution. (For a fuller view of the passage quoted, in its original connection, see the writer's ex- position of Ps. 2, 7.) Instead of second psalm, the latest editors read first psalm, but on very doubtful manuscript au- thority. Even admitting it to be the true text, it is not a lapse of memory, but a relic of the old opinion that the first Psalm is a pre&ce to the whole collection.
34. And as concerning that he raised him up from the dead, (now) no more to retmn to corruption, he said on this wise, I will give you the sure mercies of David.
80 ACTS 13, 34.
But tliifl was not the only sense in which Christ had been raised up, or the only scripture which his raising up had veri- fied. Ai8 his incarnation was the advent of that Son of God predicted in the second Psalm, so his resurrection fi*om the dead was the redemption of the promise, I toUl give you the sure mercies of David. That this is a quotation, is clear from the formula which introduces it, he said on this wise^ or, he thus hath spoken. The passage quoted is Isai. 55, 3, but with some variation, both from the Hebrew and the Septuagint version. Thus the promise, ItoHl make with you an evertast- ing covenant^ Paul contracts into the brief phrase, I will give youy which is only a conciser and less definite expression of the same idea. On the other hand, he follows the Greek version in translating ('^'iDn) favours^ m^cies^ by a word (oo-ta) which properly means sacred^ holy {things) ^ particularly such as have respect to God, and not to human usages or institutions (ScKaia.) Besides this passage, and 2, 27 above, the word oc- curs in reference to God (Rev. 16, 4), to Christ (Heb. 7, 26j, and to men (1 Tim. 2, 8. Tit. 1, 8), in all which places it is rendered holy. In the verse before us, and the Septuagint version of Isai. 55, 3, it appears to have the sense of solemn, sacred, or inviolable, as applied to the divine engagements. * I will give you (or fulfil to you) the sacred promises once made to David.' This explanation is given in the margin of the English Bible, while the text retains the original ex- pression (mercies,) Sure^ i. e. sure to be accomplished, liter- ally, faithful^ credible, or worthy of belief and trust. The reference is to 2 Sam. V, 8-16 (compare 1 Chr. 17, 11-14. Ps. 89, 3. 2.) As the burden of this promise was perpetual succession on the throne of David, it was fdlfiUed in Christ (compare Isai. 9, 6. 7. Luke 1, 32. 33), but only on the supposition, that his resurrection was not a mere temporary restoration, but the pledge of an endless immortality. Hence the Apostle speaks of this prophetic promise as fulfilled in the momentous fact, that God raised hun from the dead, 7io more to return to cor- ruption^ i. e. into the condition, of which dissolution is a natural and in every other case a necessary incident. This perpetuity of Christ's restored life, as a necessary element in the doctrine of his resurrection, is insisted on by the Apostle elsewhere. (See Rom. 6,9, and compare Rev. 1,18.) The English version inserts one word {now) and omits another jjLtcAXovra), which can be translated only by the use of an en- feebling paraphrase, no more about (or being about) to return.
ACTS 13, 34.35. 81
*
(See above, on 3,3. 5,35. 11,28. 12,6; and for the origin and osage of the word corruption^ on 2, 27. 31.) In the fore- going exposition of this verse, the original order of the clauses IS inverted, for the sake of the lo^cal connection. The actual connection of both verses is as foDows. * That God raised up Jesus (L e. brought him into being as a man), is a verification of that passage in the second Psahn, Thou art my Son, this day have I begotten thee : that he raised him from the dead, no more to be subjected to the power of corruption, is a veri- fication of that promise in Isaiah, I will give you the sure mercies of (or thmgs inviolably pledged to) David.'
35. Wherefore he saith also in another (psalm), Thou shalt not suffer thine Holy One to see corruption.
The necessity and certainty of Christ's perpetual exemption firom corruption, i. e. from dissolution of the body, was not a matter of mere inference or implication, but a subject of ex- plicit prophecy and promise. To evince this, Paul adduces the same passage which Peter had expounded and applied in his Pentecostsd sermon (see above, on 2, 25-31.) He also argues with respect to it precisely in the same way, namely, by denying that the words quoted (Ps. 16, 10) could apply to David, and afiirming that they did apply to Christ. Here again the sameness of the two discourses has been made a ground of argument against their independent authenticity ; as if each of the Apostles must use difierent methods of prov- ing the Messiahship of Jesus ; or as if the one here used be- longed exclusively to Peter. We may even suppose that Paul heard Peter's exposition of this passage, or heard of it after- wards, without detracting from his independent apostolical authority (see above, on v. 3.) That one discourse is not com- piled or copied fi'om the other, is sufficiently apparent from the diflTerence of form, Paul quoting only one verse, and that only in part, of the four which Peter had made use of, and con- necting that one with a passage of Isaiah, not alluded to by Peter, while he passes by the latter's kindred argument derived fi-om Ps. 110. (See above, on 2,34. 35.) All this goes to show the independence of the two Apostles and their two dis- courses, but at the same time their exact agreement in the exposition of a Messianic prophecy. The logical connection of Paul's arguments is indicated in the text itself. Wherefore^ for which reason, L e. because the sure mercies of David com-
82 ACTS 13, 35-37.
prehended the Messiah's perpetual exemption from mortality when once arisen from the dead. In another (psalm), or less specifically, in another (place or part of scripture.) For the meaning of the last clause, see above, on 2, 27.
36. 37. For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption. But he, whom God raised again, saw no corruption.
The perfect independence of the two Apostles, even in ex- pounding the same passage and employing the same argument, is furthermore apparent from the curious fact, that while the end they aim at is identical, namely, to show that David's words were inapplicable to himself^ and the proof coincident, to wit, that he did die and see corruption, this last phrase id the only one common to both speakers, their other expressions being wholly different. While Peter (see above, on 2, 29) begs leave to remind his hearers that the Patriarch, or founder of their royal family, was dead and buried, and his sepulchre among them at the time of speaking, Paul, with exact agreement as to substance but a beautiful variety of form, describes him as an eminent servant both of God and man while he lived, but as sleeping with his fathers for a course of ages, and subjfected long since to that process of corruption, from which this pro- phecy (Ps. 16, 10) declared its subject to be free. He could not therefore be that subject ; whereas Jesus, being raised up from the dead by God himself, before the process of corrup- tion had begun, did really enjoy that very exemption which is here foretold. The consequence is plain, that he must be the Messiah. (See above, on 2, 32.) The marginal translation, hamng (iri) his own age (or generation) served the toill of Godj is not so natural in its construction of the dative (ycKc^) as denoting time, and in giving the verb (served) an impersonal or abstract object {will) ; nor does it yield so rich a sense, as it obliterates the nne idea of his serving man as well as Gt)d. Sis own generation^ or contemporary race, is here emphatic and exclusive, as distinguished from all later times and generations. (See above, on 2, 40.) Served or min- istered, by doing good, officially and privately. (Compare Paul's description of his own voluntary service, 1 Cor. 9, 19.) £i/ (L e. according to, or in obedience to) the wiU of God
ACTS 13, 36-38. 83
(see above, on 2, 23. 4, 28. 6, 88.) MH on aleep^ an unusual expression even in old English, but entirely synonymous with the common phrase, fell asleep (or stiU more simply and ex- actly, slept) ^ which here means died, perhaps. with an impli* cation of serenity and peace, as in the case of Stephen. (See above, on 7, 60, where the same Greek word is rendered feU cisleq}.) Laid (literally, added^ as in 2,41. 47. 5, 14. 11,24. 12, 3. Ghd. 3, 19) utUo his fathers^ i. e. with them, but imply- ing close proximity and union (as in John 1, 1. 2.) This is usually understood of burial in the same grave or &mily vault ; but in the earliest instances of the expression, it seems to be distinguished both from death and burial, and has therefore been supposed to imply the separate existence of disembodied spirits. (See Gen. 25, 8. 35, 20. 2 Kings 22, 20, and compare Matt. 22, 32.) Even here, it may have reference to the soul, and the words following to the body, thus corresponding more exactly to the language of Ps. 16, 10, as fuUy quoted and ap- plied to Christ by Peter. (See above, on 2, 27.) He whcyln Ghd raised {again)^ i. e. Jesus, as stated in v. 34. Raised, however, is not tiie verb there used, but that employed in V. 30, and in 3, 15. 4, 10. 5, 30. 10, 40, in the same sense ; while in vs. 22, 23 above, it has the general sense of calling into being ; so that this double usage really belongs to both verbs, one of which originally means to stand or cause to stand, the other (the one here used) to arouse or awaken out of sleep. Saw no corruption^ literally, did not see (perceive, experience) corruption (i. e. dissolution of the body.) We have thus the authority of two Apostles, and those the two most eminent, for denying that David is the subject of his own prophecy in Ps. 16, 10.
38. Be it known unto you, therefore, men (and) brethren, that through this man is preached unto you the forgiveness of sins.
It was not mere historical, nor even doctrinal or exe- getical instruction that the Apostle here intended to commu- nicate, but practical and experimental knowledge of the ut- most moment, as relating to the only method of salvation. Having shown therefore that the Jesus, whom the people of Jerusalem had crucified, must be the Christ predicted both by David and Isaiah, he now brings the matter home to the bosoms of his hearers, by announcing that this Jesus is not
VOL. II. c
84 ACTS 18, 88.89.
only the Messiali, but the vehicle or medium through whom alone forgiveness is now offered to the guilty. Be it known is the same solemn formula, employed by Peter in the begin- ning of his Pentecostal sermon (2, 14), and again when he as- cribed the healing of the lame man to the name of Jesus Christ of Nazareth (4, 10.) It implies that the truth declared was one of which the hearers had been ignorant, but which it was important they should know. Therefore^ as the logical no less than the practical conclusion of the whole preceding argument. Men and brethren^ the respectful and affectionate address, with which he had already introduced the offer of salvation (see above, on v. 26), and with which he now im- pressively repeats it. Through this {one)y this same Jesus, whom our brethren in Judea crucified, but whom I have just proved to be the promised Christ. jRernission of sins^ see above, on 2, 38. 5, 31. 10, 43. There is something impressive in the very order of the words in this clause — that through this {man) unto you remission of sins is preached — ^i. e. de- clared, announced, proclaimed. See above, on v. 5, and com- pare 4, 2. The idea of an offer or an invitation is implied, as when a government proclaims peace or pardon.
39. And by him all that beUeve are justified from all things, from which ye could not be justified by the law of Moses.
The gift thus offered was not only pardon, or deliverance from punishment, but justification, or deliverance from guilt, reachmg to all the sins of all believers, and effecting what the law, in which they trusted, had completely failed to bring about, through their fault, not its own. JBy him and bt/ the law are correlative expressions, strictly meaning in him and in the law^ i. e. in union with, and in reliance on, him and the law, as grounds of hope and means of justification. By some this verse is understood as drawing a distinction between sins which could and sins wliich could not be atoned for by the law of Moses, and asserting the necessity of justification only in relation to the latter. Others suppose the contrast to be that between mere ceremonial offences, for which ceremonial expi- ation was sufficient, and sins or oftences against God, for which legal observances could make no satisfaction, though they might prefigure it. But most interpreters and readers take the words in an exclusive sensei ^ from all which sins ye were
ACTS 13, 39. 40. 35
not able to be justified in the law of Moses.' The English version has departed here materially from the form of the original, by substituting the plural, all thai believe^ for the singular, every one believing^ and by changing the whole order of the sentence, not without some diminution of its force and beauty. The original arrangement is as follows: and Jrom aU (the things from) which ye were not able to be justified in t/ie law ofMbseSy in this man every one believing is justified,'*^ This collocation is entitled to the preference, not only as that chosen by the writer, but because it puts the two antagonistic phrases, in the law of Moses and in this man^ side by side, and ends the sentence with the sum of the whole matter, every one believing is justified. The antithesis just mentioned shows that in this man depends upon the verb is justified, and not, as some suppose, upon believing. It is needless to show how much more this part of Paul's discourse resembles his epistles than any part of Peter's. (Compare Kom. 1, 16. 3, 22. 4, 25. 5, 10. 11. 6, V. 8, 3. 10, 4. Gal. 3, 11. 22.) J^om after justified implies deliverance from guilt and right- eous condenmation.
40. Beware, therefore, lest that come upon you, which is spoken of in the prophets :
The offer of salvation is accompanied, as usual in Scripture, by a warning against the danger of rejecting it, here clothed in a peculiar form, derived from the Old Testament, and threatening the despisers of this offered mercy with as sud- den and terrific judgments as Jehovah brought of old upon his fidthless people, by allowing fierce and cruel foreign na- tions to invade and conquer them. Take heed, literally, seey look, i. e. see to it, or look out, be upon your guard ; an ex- pression nowhere else employed in tlus book, but of frequent occurrence in the writings of the Apostle who is here speak- ing. (See 1 Cor. 3, 10. 8, 9. 10, 12. Gal. 6, 16. Eph. 6, 16. Phil. 3, 2. Col. 2, 8. 4, 17. Heb. 3, 12. 12, 26.) The coinci- dence is here so slight and yet so striking, that a later writer could not have invented it, or would not have left it to be brought to light by microscopic criticism, ages after it was written. Therefore, since the true Messiah has appeared and been rejected at Jerusalem, and you are now in danger of committing the same sin. Come upon you, suddenly, and from above, or as a divine judgment. (See above, on 8, 24,
86 ACTS 13, 40.41.
and compare Luke 11, 22. 21, 26. 35.) As it sometimes has a good sense (see above, on 1, 8, and compare Luke 1, 35), the unfavourable sense here is determined by the context. Spoken of^ or rather spoken^ not merely mentioned or referred to, but recorded as directly uttered by Jehovah. In the pro- phetSy the division of the Hebrew Canon so called. (See above, on V. 15. 7, 42, and compare John 6, 45.)
41. Behold, ye despisers, and wonder, and perish: for I work a work in your days, a work which ye shall in no wise beUeve, though a man declare it unto you.
These words are from the Septuagint version of Habakkuk 1, 5, which varies considerably from the Hebrew. JBeholdye despisers is, in the original, behold (or see) among the nations. Wonder and perish (or be wasted, consumed) is there, won- der {and) wonder (or as the English version oi Habakkuk has it, wonder marvellously^ The remainder of the verse agrees almost exactly with the Hebrew, the chief difference of form consisting in the substitution of the impersonal construction {if one tell you) for the passive {when it is told.) The neces- sity of tryiDg to account for these departures from the Hebrew text is precluded by the obvious consideration, that this pas- sage is not quoted, expounded, and declared to be frilfilled, like those from David and Isaiah in vs. 33-37 above, but merely made the vehicle of a warning similar to that con- tained in the original prediction. As if ne had said, * Be upon your guard lest, by rejecting the salvation which I have now offered in the name of your Messiah, you should call down judgments on yourselves as fearful and incredible as those predicted by Habakkuk, and inflicted by the hands of the Chaldeans, on our unbelieving fathers.' The Septuagint ver- sion is retained without correction, because no interpretation or application of the passage is intended, but a simple use of its expressions to convey the Apostle's own ideas to the minds of his hearers in a strikmg manner. This is the less surprising or improbable, because that part of the quotation which he had especially in view, is that which agrees best with the ori- ginal. For although the word despisers, in the first clause, may seem specially appropriate to the Jews who rejected Christ, Paul seems to have intended to dwell chiefly on the greatness of the threatened judgment or prediction, as in- credible in either case. This quotation, therefore, does not
ACTS 13, 41.42. Z1
of itself prove that Paul spoke in Greek, though this is highly probable for other reasons ; but it does prove that he thought oimself at liberty to use the words of the Old Testament in application to new cases, and even in a version not entirely accurate. But let it be observed, that in neither of these things is he an example to us, because in both he acted under the control of inspiration and by virtue of his apostolical authority, without which we are utterly incompetent to say what new application may be made of words prophetically uttered, or how far an imperfect version may be used witn safety. Let it also be observed that no such use is made by the Apostle Paul of Scripture, where his doctrine or his argu- ment depends upon it, as in a previous portion of this very chapter. (See above, on vs. 33-37.)
42. And when the Jews were gone out of the syna- gogue, the Gentiles besought that these words might be preached to them the next sabbath.
The text of the first clause varies very much in the edi- tions. According to the latest critics, the words JisioSj Synor goaucy and Gentiles^ have all been interpolated by the copyists, either to supply some supposed deficiency, or to make the verse intelligible, as the abrupt beginning of an ancient pericope or lesson, to be read in public worship. The read- mg now adopted, on the authority of the five oldest manu- scripts and two oldest versions, is, and they having gone outy they besought^ &c. The subjects of the verbs are not ex- pressed, which makes the clause obscure ; and to remove this ambiguity was probably the motive of the textual changes in the later copies. The first verb most probably refers to the preachers, and the second to their hearers, whether Jews or Gentiles. These wordSy this doctrine, or this new religion. (See above, on 5, 20. 32. 10, 22. 44. 11, 14.) Might be preached^ literally, to be spoken. The next sabbath^ or, as the margin of the £nglish Bible has it, in tfie week between^ or in the sabbath between. The last appears to be unmeaning, as no points can be assigned, between which this sabbath is described as intermediate; whereas ths week betioeen would naturally mean the week between the sabbath when these things hap- pened and the next. That the Greek word sometimes has the sense oftoeek, is plain from Mark 16, 9. Luke 18, 12 ; but this usage is so rare, that it is not to be preferred without necea-
38 ACTS 13, 42.43.
fiity. Between is certainly the strict sense, and in classic Greek the common one, of the particle (/jcrafu), and it always has that meaning elsewhere in tne New Testament (see above, on 12, 6, and below, on 15, 9, and compare John 4, 31, where the sense is, in the time between, or in the meanwhile.) But the later writers, such as Plutarch and Josephus, give it the sense of next or afterward ; and this is preferred here by al- most all interpreters. It seems, then, that they were invited to repeat their instructions, no doubt in the synagogue, to which both Jews and Gentiles were accustomed to resort. (See above, on v. 6.)
43. Now when the congregation was broken up, many of the Jews and rehgious proselytes followed Paul and Barnabas ; who, speaking to them, persuaded them to continue in the grace of (jod.
The congregation is in Greek the synagogue^ a clear in- stance of its primary or strict sense. (See above, on vs. 6. 14, and on 6, '9. 9, 2. 20.) Being broken up, dissolved, or dis- missed. Beligious proselytes, (Tyndale, virtuous converts,) i. e. serious and devout Gentiles, who had become Jews, either wholly or in part. (See above, on 2, 10. 6, 6.) J^ Paul and Barnabas were said in the preceding verse to have gone out of the synagogue, this mention of the meeting's being broken up occasions some confusion. One solution of the difficulty is that they withdrew when they had spoken, but before the service was concluded ; another, that it was the Jews who went out, and the Gentiles who requested them to preach again ; a third, that these two verses relate to two successive sabbaths, and that between them something is to be supplied, e. g. they did so, or they did repeat their teachings the next sabbath, and then, when the assembly was dissolved on that day, some of the hearers followed Paul and Barnabas. In the last clause of this verse, as in the first of that before it, the subjects of the verbs are not expressed, so that it may either mean, that these Jews and proselytes persuaded Paul and Bar- nabas to persevere in the good work which they had begun, or that Paul and Barnabas persuaded them to persevere in their inquiries after saving truth, here called the grace of the Lord, i. e. the new revelation of the divine favour made in and by the Lord Jesus Christ. Although Calvin thought the first of these constructions probable, the second has been almost
ACTS 18, 48-45. 89
ODiyersiall J regarded as the tme one. Besides other reasons in its favour, it agrees better with the verb persuaded^ which is so often used to denote the effect produced by public teach- ing and official exhortation. (See below, on 18, 4. 19, 8. 26. 26, 28. 28, 28.)
44. And the next Sabbath day came almost the whole city together to hear the word of God.
TTie next Sabbath {day is not expressed here, any more than in v. 42), i. e. the second or the third, according to the meaning put upon the two preceding verses. If they relate to the same sabbath, this is a second ; if to two sabbaths, this is a third. Nisxty in the received text, is literally coming^ i. e. following, ensuing ; but several of the oldest manuscripts have a word which differs only in a single letter (see above, on V. 18), but which means holding fast to, adjacent, next, as applied both to place (as in Mark 1, 88) and to time (see below, on 20, 15. 21, 26, and compare Luke 18, 88.) Almost is a sHght but significant proof how little the historian is given or incmned to exaggeration. The whole city^ all the city, L e. aU the people. (Tame together^ or, adhering to the passive form of the original, was gathered (or assembled), the same verb that is apphed to the assembly of the Sanhedrim and of the disciples (see above, on 4, 6. 26. 27. 31. 11, 26.) To hear the word of God, the Gospel, the new revelation. It is worthy of remark that nothing is here said of miracles, so that the desire of instruction and salvation would appear to be the only cause of this great concourse, which resembles that occasioned by our Lord's appearance as a public teacher. (See Mark 2, 2. Luke 8, 19.) The place of meeting was no doubt the synagogue, or customary place for the assembling of the Jews. The crowd itself was probably increased by the in- structions and appeals of Paul and Barnabas, during the in- terval between these sabbaths.
45. But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blas- pheming.
However patiently the Jews of Antioch might have borne with the new doctrme preached by Paul and Barnabas, so
40 ACTS 13, 45.46.
long as it was limited to their own body, the extraordinary popular effort which it produced would naturally rouse their jealousy or party spirit. Seeing the muUitudes (or crowds)^ not merely the great numbers but the various characters and classes (see above, on 1, 15), which assembled, no doubt at the place of worship, where the strangers were expected to appear again. JSnvy^ or rather emulation, jealousy, and party- spirit. Both zeal and indignation were of course included, but neither of these terms expresses the full force of the original (see above, on 5, 17.) Among the feelings thus excited was no doubt the fear of forfeiting that influence upon the Gentiles which the Jews appear to nave derived from their posses- sion of the true religion, even when they were the objects of oppression or contempt, and which they actually exer- cised on this occasion (see oelow, on v. 50.) This moral power of the true religion in overcoming even the most serious social disadvantages, is among the clearest evidences of its being what it claims to be. Spake against and contradicting are in Greek but two forms of the same verb which includes the meaning of both English ones, to wit, the idea of denial and that of vi- tuperation or abuse. Blaspheming Paul and Barnabas, i. e. reviling them as heretics and false teachers ; or blaspJieming Christ himself, as an impostor and a false Messiah. (For the twofold usage of this verb and its cognate forms, see above, on 6, 11. 13.) The second participle (contradicting) is not found in several of the oldest manuscripts and versions ; but the very critics who have commonly most deference for such authority, regard this as an unauthorized omission, intended to remove what was considered an inelegant repetition. It really adds strength to the expression, whether taken as an idiomatic combination of two cognate forms for emphasis (see above, on 4, 17. 6, 28), or as a natural resumption and reiter- ation for the same effect, resulting in a kind of climax ; contra- dicting and (not only contradicting but) blaspheming. Here again Paul appears as the chief speaker, or perhaps the only one, and therefore as the object against whom this opposition was directed. (See above, on v. 9, and below, on 14, 12.)
46. Then Paul and Barnabas waxed bold, and said. It was necessary that the word of God should first have been spoken to you ; but seeing ye put it from you, and
ACTS 13, 46. 41
judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.
This opposition, far from intimidating the Apostles, only served to hasten an explicit declaration of their purpose and commission, with respect to Jews and Gentiles. Then (8c), and, but, or so. Waaxd boldy or more exactly, speaking freekiy talking plainly, the idea of boldness being rather im- plied than expressed, ^^ee above, on 9, 27. 29, and compare 2,29. 4, 13. 29. 31.) What might have been disclosed m a more gradual and gentle manner, was, in consequence of this malignant opposition, plainly and abruptly stated. As this declaration is ascribed expressly both to Paul and Barnabas, some argue that the previous speaking must have been by both alike ; while others from the same fact draw the opposite con- clusion, that where only one is mentioned, as in the preceding verse, the other is thereby excluded. Here again, the em- phasis, though not the meaning, of the sentence is affected by a change of the original arrangement, which, however, may have been necessary to accommodate our idiom. To you^ the Jews, who had been just described as contradicting and bbspheming. Necessary^ i. e. to the execution of the divine plan and purpose, with respect to the first proclamation of the Gospel. (See above, on 1, 16. 21.) Put it from yow, thrust it away, scornfully reject it ; a kindred form to that em- ployed by Stephen in relatmg the rejection of Moses by his countrymen in Egypt. (See above, on 7, 27. 39.) Judge your- selves untoorthy^ hterally, not worthy judge yourselves. The thought suggested, altnough not immediately expressed, is that they condemned themselves as thus unworthy (see above, on V. 27), not in word, nor even in thought, but by their con- duct. They proved themselves unworthy of salvation by re- iusing to accept of it, when freely offered through their own Messiah. To the striking but unusual expression here em- ployed a fine parallel is found in Cicero, who says that Catiline had judged himself worthy of confinement or imprisonment : Qui se ipsum dignum custodia judicaverit. The interjec- tion, loy behold, as usual, introduces something unexpected and surprising. (See above, on vs. 11. 26.) As if he had said, however strange it may appear to you, however unpre- pared you may be to receive it. We turn (or are turning at this moment) to the Gentiles (or tfie nations) ^ not considered as fiu: distant (see above, on 2, 39), but as represented here,
42 ACTS 13, 46-48.
in this assembly (see above, on 11, 1. 18.) This cannot mean that Paul was now commissioned for the first time as the Apostle of the Gentiles (see above, on vs. 3, 9, and compare 9,15. 22, 21. 26, 17. 18) ; nor can it mean that he was hence* forth to abandon all attempts at the conversion of the Jews (see below, on 18, 5. 19, 8, and compare Rom. 1, 16. 2, 9. 10.) The primaiy idea is the obvious one, that they were thus to turn fi-om Jews to Gentiles where they were, i. e. in Antioch of Pisidia, but with an impUcation that the same course was to be repeated, whenever and wherever the occasion should present itself. And this agrees exactly with Paul's later prac- tice, as for instance in Corinth (18, 6), Ephesus (19, 9), and Rome (28, 28.)
47. For so hath the Lord commanded us, (sajring), I have set thee to be a hght of the Gentiles, that thou shouldest be for salvation unto the ends of the earth.
This was not a voluntary self-imposed commission, but a necessary part of their divine vocation. Tlie Lord^ according to New Testament usage, might be understood to mean the Lord Jesus Christ (see above, on 1, 24.) But as the words which follow are addressed to the Messiah, the Lord may bo regarded as the usual translation oi Jehovah. The passage quoted is Isai. 49, 6 (compare 42, 6), where the Messiah is de- scribed as a source of light, not merely to the Jews, but to the nations, not merely in the Holy Land, but to the ends of the earth. The same description had already been applied to Christ by Simeon (Luke 2, 31. 32.) Commanded us is not an arbitrary transfer or accommodation of the passage, but a faithfiil reproduction of its original and proper import, as re- lating both to the Head and the Body, the Messiah and the Church in their joint capacity, as heralds of salvation to the world. (See Isaiah Translated and Explained, vol. n. p. 216.)
48. And when the Gentiles heard this, they were glad, and glorified the word of the Lord : and as many as were ordained to eternal life beUeved.
Searing this announcement, that the apostolical ministry was now to be directed to themselves, the Gentiles^ literally, nations (as in v. 46) rejoiced^ that they were no longer to be shut out from the privileges hitherto monopolized by Jews
ACTS 13, 48.49.60. 43
and proselytes, and glorified, or praised and honoured, the word of the Zordj the doctrine of Christ, the new revelation which had now been preached to them, not merely as a theme of speculation, nor even as a system of divine truth, but also as a method of salvation, so that the^ believed^ not merely in the truth of what they heard, but in the Lord Jesus Christ as the only Saviour. As many as were ordained^ ordered or appointed, to eternal life^ a fiivourite expression of John and Paul to signify salvation. It occurs in this book only here, but is several times employed by Luke in his Gospel (10, 25. 18, 18. 30.) The violent attempts which have been made to eliminate the doctrine of election or predestination from this verse, by rendering the last verb disposedy arrayed^ &c., or by violent constructions, such as that adopted by Socinus {as many as believed were ordained to everlasting life I) can never change the simple fact, that wherever this verb occurs else- where, it invariably expresses the exertion of power or authority, divine or human, and being in the passive voice, cannot denote mere disposition, much less self-determination, any more than the form used in 2, 40 above, which some have cited as a parallel example.
49. 50. And the v«^ord of the Lord v«^as pubHshed throughout all the region. But the Jews stirred up the devout and honourable women, and the chief men of the city, and raised persecution against Paul and Barnabas, and expelled them out of their coasts.
The purpose which had been announced in v. 46, was car- ried into execution. The word of the Lord^ the doctrine of Christ, the new religion, wa^ published (literally carried^ i. e. circulated or diffused) througfiovt all the region^ meaning that part of Asia Minor, without reference to any political division into provinces. Stirred up^ excited, instigated, no doubt by misrepresentation, as well as by appealing to the prepossessions of these female proselytes in favour of their new religion, and against all further change. The niunber of female converts from Heathenism to Judaism in that age, we know from Jo- sephus to have been very great. Devout^ literally, worship- ing^ a term conmionly applied to Gentiles who acknowledged the true God, and were more or less under Jewish influence, whether open professors of that faith or not. (See above, on
44 ACTS 13, 50.51.
V. 43, and below, on 16, 14. 17, 4. 17. 18, 7.) Neither devaiU nor honourable is here descriptive of personal character, so much as of social relations and position. The word translated honourable means originally handsome, comely (as in 1 Cor. 12, 24) ; then resectable in point of rank and station (as in Mark 15, 43.) The chief {or first) men (see below, on 25, 2. 28, 7. 17) may have been the husbands, or other near connec- tions, of these honourable women. JRaiaed^ aroused, or awak- ened, a compound form of the verb used above in vs. 22. 23. 30. 37. Persecution^ see above, on 8, 1. MepeUed^ literally, cast out, but not always used to express violent exclusion (see above, on 9, 40), although sometimes so used (see above, on 7, 58), and most probably in this case. Coasts, in the old English sense of borders, bounds, or frontiers, often put for the whole country thus defined or bounded. The word is used repeatedly by Mark and Matthew, but in no other part of the New Testament, with the exception of the verse be- fore us.
51. But they shook off the dust of their feet against them, and came unto Iconium.
The act described in the first clause was symbolical, ex- pressive of unwillingness to have the least communication or connection with the place or country, even by suffering its flying dust {Kovtoprov) to settle or remain upon the person. It is said to have been practised by the ancient Jews whenever they re-entered Palestine from other countries. Paul and Barnabas performed this ceremony in obedience to our Lord's express command. (See Matt. 10, 14. Mark 6, 11. Luke 9, 5. 10, 11.) A similar act of the same signification was the shaking of the raiment. (See below, on 18, 6.) Against them, either m the local sense of towards, on, at them, or in the fig- urative sense of testifying against them ; probably the latter, as it is expressed in Luke 9, 5. Iconium, an important town of Asia Minor, referred by Xenophon to Phrygia, by Strabo to Lycaonia, by Ammian to Pisidia, while Pliny seems to repre- sent it as the seat of a distinct provincial government. It is still a place of some importance under the corrupted name of Conieh or Koniyeh.
62. And the disciples were filled with joy, and with the Holy Ghost.
ACTS 13,62. 45
We have here another instance of a fact already noticed, that the primitive disciples are repeatedly described as re- ioicing in the very circomstances which might seem peculiarly idapted to produce an opposite effect. (See above, on 5, 41, ind compare Luke 24, 52.) That the cause of this effect was mpematural, we learn from the concluding words. Although not the grammatical construction, it is really the import of this verse, that they were filled with what Paul elsewhere sails "joy in the Holy Ghost" (Rom. 14, 17), "all joy and peace in believing" (Rom. 15, 13.) The disciples who were thus affected were no doubt the converted Jews and Gentiles, whom the missionaries left behind at Antioch in Pisidia, and E^ainst whom the persecution was perhaps continued for a time. (See below, on 14, 22.) The prosperous condition of the early churches, even in the midst of outward trials, is a characteristic feature of this history. (See above, on 4, 32-35. 9, 31. 12, 24.)
•♦»
CHAPTER XIV.
Tms division of the text records the ministry of Paul and Bar- nabas at Iconium, Lystra, and Derbe ; their return through these places to Pisidia and Pamphylia ; their voyage from Attalia to Antioch ; their report to the church and resump- tion of their work there. They preach at Iconium with great success (1.) But here asain the unbelieving Jews oppose them (2.^ They remain there long, however, and are greatly blessea (3.) The city is divided into two parties (4.) At length ail their enemies combine against them (5.) They flee to Lycaonia and there introduce the Gospel (6.) At Lystra Paul performs a si^al miracle (8-10.) The heathen popula- tion offer to worship him and Barnabas (11-13.) They indig- nantly refuse it (14.) They avow the object of their mission (15.) They contrast the idols of the heathen with the true God (16, 17.) With difficulty they prevent their own deifica- tion (18.) Even here they are pursued by their old ene- mies (19.) Paul narrowly escapes destruction (2d.) They preach at Derbe without opposition, and return as they had
46 ACTS 14, 1.2.
come, organizing churches by the way (21-24.) They preach now for the first time at Perga (25.) They sail from Attalia to Antioch in Syria (26.) They make a report of their mis- sion to the church there (27.) After this they resume their old position and employment (28.)
1. And it came to pass in Iconium, that they went both together into the synagogue of the Jews, and so spake that a great multitude, both of the Jews and also of the Greeks, beUeved.
It came to pasa^ i. e. (something) happened (or took place, while they were) in Iconium (see aoove, on 13, 62.) Together^ not as usual, or according to custom^ but at the same (time), either with one another (as in 3, 1), or with the congregation or the multitude. The synagogue was still the medium of access, not only to the Jews, but to the serious Gentiles. (See above, on 13. 14. 16.) So spake is commonly explained to mean, in so remarkable a manner, with such force, warmth, unction, or assistance of the Spirit. The original order of the words is, spake so that, which some explain as making the effect described dependent simply on their speaking, not on any thing peculiar in their mode of speaking upon this occa- sion. But as this would have been sufficiently expressed bv one of the Greek particles here used (okitc), the other (ovrcusj must have a distinctive sense {in such a manner) y and the common explanation is the true one. (See above, on 1, 11. 3, 18. 7, 1. 6. 8. 8, 32. 12, 8. 15. 13, 47.) The original order of the last clause is, believed, both of the Jews and Greeks, a great multitude, I^elieved, i. e. in Christ, or were con- verted to the new religion. Greeks, not foreign Jews, but Gentiles. (See above, on 6, 1. 9, 29. 11, 20.) Some deny that heathen Greeks would frequent the synagogue ; but such a practice is not only natural and probable, but actually mentioned in the classics, which bear witness to the interest felt in Judaism and the practice of attending on its worship, even in Rome. It is said, indeed, that these were proselytes ; but how could they become such, if entirely unacquamted with the Jewish worship ?
2. But the unbeUeving Jews stirred up the Gentiles, and made their minds evil affected against the brethren.
ACTS U, 2.3. 47
Unbelieving^ and also disobedient^ both which ideas are suggested by the Greek verb (compare 1 Pet. 2, 7. 3, 20. Rom. 10, 21, and the Septuagint version of Isai. 65, 2.j Belief in the Gospel was not a matter of indifference or option, but of duty and obedience to divine authority, a favourite idea both with Paul and Peter. (See above, on 6, 7, and compare Rom. 1, 6, 15, 18. 16, 19. 26. 2 Cor. 7, 15. 10, 5. 6. 1 Pet. 1, 2. 14. 22.) jKb- dted and embittered^ literally, made bad, L e. disaffected, hos- tile, or malignant. (See above on 7, 6. 19. 12, 1.) ITie Gen- Hies, literally, tfie nations, (see above, on 4, 27. 9,15. 10,45. 11, 1. 18. 13, 42. 46. 47. 48.) The brethren, the new con- verts, whether Jews or Gentiles, sometimes called disciples (see above, on 13, 62.) What is here recorded shows, not only the determined ill-will of the unbelieving Jews, but also their extraordinary influence upon the Gentiles. (See above, on 13, 50.)
8. Long time therefore abode they speaking boldly in the Lord, which gave testimony unto the word of his grace, and granted signs and wonders to be done by their hands.
liOng time, literally, sufficient time, or time enough. (See above, on 6, 37. 8, 11. 9, 23. 43. 11, 24. 26. 12, 12, and com- pare Luke 8, 32 with Matt. 8, 30.) The precise time is pur- posely left undetermined, but, as the very form of expression may suggest, it should suffice us to know that it was long enough to carry out the divine purpose. Therefore, or rather, SO then, a resumptive or continuative particle, connecting this verse more directly with the first than with the second, which may be regarded as a sort of parenthesis or interruption, the author's main design being rather to record the success of the Gospel than the opposition to it, which is therefore only men- tioned by the bye. But although the opposition of the Jews and Gentiles is not given as the reason of their stay {long tim^ there- fore), it is plain that it had no effect in hindering it. Abode, lit- erally, wore out, wore away, but commonly applied to time, even when not expressly mentioned. (See above, on 12, 19.) Boldly, or freely (Geneva Bible, frankly), as opposed not merely to timidity or cowardice, but to all reserve, obscurity, or partiality. (See above, on 2, 29. 4, 13. 29. 31. 9, 27. 28. 13, 46.) In the Lord, or rather on him, i. e. in reliance on him, and by his authority, both which ideas are suggested by the next
48 ACTS 14, 3.4.6.
clause. (See above, on 2, 38. 3,16. 4,18. 9,42. 11,17.) ?7i^ Ijord^ i. e. God, as manifested in the Lord Jesns Christ. (See above, on 13,49.) The Lord^ the {anej testifying^ bearing witness, to the word of his graces his gracions word, or the doc- trine of his grace, the proclamation of his mercy in the Gros- pel. Signs and wonders^ i. e. miracles, as proofe of the divine approbation, and as prodigies or wonders. (See above, on 2, 19. 22. 43. 4, 30. 5, 12. 6, 8. 7, 36.) Giving^ granting or per- mitting, miracles to be performed by their hands, through their agency as simple instruments, in order to attest their divine legation. (See above, on 2, 4. 27. 4, 29. 13, 36.)
4. But the multitude of the city was divided ; and part held with the Jews, and part with the Apostles.
Divided (rent, split, the Greek verb from which schism is derived) was the muUitude^ the mass or body of the people (see above, on v. 1. and compare 2, 6. 4, 32. 6, 16. 6, 2. 6.J JPart heldwith^ literally, some were withy L e. on the side ol^ joined with^ in the schism or separation now in question (see above, on 4, 13. 6, 17. 21.) 27ie JewSj i.e. the unbelieving Jews, so called in v. 2. The Apostles^ i. e. the body of Apostles, represented by the missionaries ; or more probably, the (two) Apostles, i. e. I*aul, the Apostle of the Gentiles, and Barnabas, either as holding the same office and equal in au- thority, or simply so called as Paul's colleague and companion, which explains the fact that he is never so called separately or in the singular number, nor indeed at all, except in this one passage, though he is so often mentioned. Some find an anal- ogy in the case of Silas (see below, on 16, 37. 38j But a still more natural and satisfactorv solution is, that !raul and Bar- nabas are both here called Apostles, not in the technical dis- tinctive sense, but in the primary and wider one of mission- arieSy ministers sent forth upon a special service. (Compare John 13, 16. Rom. 16, 7. 2 Cor. 8, 23. PhiL 2, 25.)
5. And when there was an assault made both of the Gentiles, and also of the Jews, with their rulers, to use (them) despitefiilly, and to stone them,
WTien, literally, <w, suggesting both the time and cause of the departure mentioned in the next verse. (See above, on
ACTS 14, 6. 6.1 40
1, 10. 5, 24. 1, 23. 8, 36. 9, 23. 10, 1. 17. 26. 11, 26. 29.) An assaulty properly a rush, a violent onward movement, bat Bometimes applied to an internal impulse, resolution, plan, or purpose ^compare James 3,4), which some prefer here, as agreeing oetter with the first words of the sixtn verse. ITieir filers mav refer to the Jews alone, as the nearest antecedent, or to both Jews and Gentiles, which seems more natural. By the rulers of the Jews we are probably to understand, not elective or sel^constituted officers, but their natural, hereditary chie& and representatives, the heads of &milies or elders, ac- cording to the patriarchal system, which the Jews carried with them in their wide dispersion, as an organization reconcileable with any social or political condition, because really a mere extension of the &mily relation. (See above, on 4, 6. 6, 21. 6, 12. 11, 30.) To insuUy outrage, treat with insolence, wan- tonly abuse. The idea of physics^ violence is not necessarily included in the meaning of tms word, but suggested by what follows. The Greek verb is once rendered by reproach in English (Luke 11, 45), but always elsewhere by entreat (i. e. treat) or use desintefuUy (Matt. 22, 26. Luke 18, 32. 1 Th. 2, 2, and here), while the cognate noun is represented by re- proach in one place (2 Cor. 12, 10), and by hurt and harm in another, within the compass of a dozen verses (see below, on 27, 10. 21.) The essential idea is not so much tnat of spite or malignity as that of insolence and outrage. To stone them, either as an act of brutal rage and violence, or as a sort of ju- dicial testimony against the impiety of Paul and Barnabas. (See above, on 5, 26. 7, 58. 59.) If the latter, it must have been confined to the Jews ; or rather, they alone can be sup- posed to have attached this symbolical meaning to the act, while the Gentiles regarded it, and perhaps took part in it, merely as a public ignominious insult.
6. 7. They were aware of (it), and fled unto Lystra and Derbe, cities of Lycaonia, and unto the region that Ueth round about; and there they preached the Gospel.
Being aware (of it), literally, hnovsing with (one's self^ L e. bein^ conscious), or knowing with (others, i. e. being privy, cognizant, or in the secret.) See above, on 5, 2. 12, 12. Some infer from this expression, that the movement mentioned in
VOL. IL D
60 ACTS 14, 6.7.8.
V. 5 muBt have been a secret plot, and not an open assatdt ; but even the latter might have been discoyered or perceived in its inception or first movements. Observe the exact agree- ment here between Luke's speaking of a plan or plot to stone them, which was not carried into ezecntion, and Faol's saying ^2 Cor. 11, 25^, ^^ Once was I stoned," i. e. at Lystra (see be* low, on V. 19.)* Fled, not in terror, or in undue care for .their own safety, but in the exercise of that discretion, which .sometimes prompted them to stand and sometimes to retreat before danger. (See above, on 4, 13. 20. 5, 29, 42. 8, 1. 9, 20. 25. 29. 30. 12, 17. 13, 51.) The original order of the next clause is, to the cities of Jjycaonia, Jjystra and Derbe. The definite expression {the cities) does not necessarily exdude Iconium, which Straoo and Pliny reckon also to that province, but may be equivalent to t?ie (other) cities. This construction is not necessary, however, as tne limits of these provinces were always vague and often shifting. (See above, on 13, 51.) Tlia sense may therefore be, the (prmcipal or well known) cities of (the neighboring province) Jjycaonia, Thus Xenophon caus Iconium, " the hust town of Phrygia." JA/ccumia was an in- land tract of Asia Minor, lying between Phrygia, Gkdada, Caj^ padocia, and Cilicia. Xystra was in the southern part of it, thirty xmles south of Iconium. Ptolemy includes it m Isauria, which was probably not a political division, but a district on the frontier of several provmces, infested by a race of robbers called Isauri. The site of Lystra is supposed to have been recently discovered. Derbe was east of Lystra and south-east of Iconium, mentioned by Cicero as the residence of his fiiend Antipater. Some travellers suppose both the site and name to be preserved in the modem JOiide. 27ie region that lieth rotmd about (one word in Greek) i. e. about Lystra and Derbe, not about Lycaonia, but within it. Preached, or more •exactly, were preaching, i. e. for a time not specified, but ne- cessarily implying more than a mere transient visit. Preach- ing, evangeUzing, telling the good news of Christ and his sal- vation. (See above, on 5, 42. 8, 4. 12. 25. 35. 40. 10, 36. 11, 20. 18,32.)
8. And there sat a certam man at Lystra, impotent
* " Truth is necessarily consistent ; but it is scarcely possible that Inde> pendent accounts, not having truth to guide them, should thus adyanoe to the Tery brink of contradiction without falling into it.**— Palkt.
ACTS 14, 8. 61
in his feet, being a cripple fix)m his mother's womb, who never had walked.
Having given, in the two preceding verses, a snmmary de- scription of their missionary work in the region of Lystra and Derbe, the historian now gives a more particular account of what occurred at Lystra, including a miracle (8-10), an apotheosis (11-13), an apostolical discourse (14-18), and a per- secution (19-20.) They may have performed manv miracles in Lystra, as they did during their long stay in Icomum (v. 3), and this one may have been recorded merely on account of the events to which it led. Or it may have been the only one performed, because Paul and Barnabas were soon after driven from the place (vs. 19, 20.) The strong resemblance between these occurrences and those recorded in the third and fourth diapters, where a miracle is likewise the occasion both of a discourse and a persecution, so &r from tending to discredit either narrative, serves rather to confirm both as authentic, on the principle that like causes produce like effects, so that these two narratives, instead of being copied one from the other, are only specimens of what was frequently experienced in that age, on a larger or a smaller scale. That one of these remark- Mble examples is recorded in each great division of the history, 18 no proof of a disposition to assimilate the life of Paul to that of Peter, but a natural result of the plan on which the whole book is constructed, and agreeably to which one Apostle ig Mpecially conspicuous in one part, and the other in the other. The resemblance in the miracles themselves can be a difficulty only on the supporation that they were fortuitous and under no particular divine direction. A certain man^ as in 3, 2. 5, 1. 34. 6, 9. 8, 9. 9, 10. 33. 36. 10, 1. 23. 11, 20. 12, 1. 13. 1, 6, in all which cases, by a sort of antiphrasis, certain seems really to mean uncertain^ the Greek word being merely an indefinite
gronoun, corresponding both to same and cmy. Impotent^ terally, unable (to make use of them.) 8at^ not dweU^ as some dUute the meaning, by a false comparison of Matt. 4, 16, where sat is also the true version. (Compare Gren. 23, 10. where the meaning is not that Ephron dwelt among the chil« dren of Heth, which there was no need of afiirming, as he was their chiei^ but that Ephron was then sitting in the midst of them or surrounded bv them.) 8(xt^ which in Mark 5, 15 was a proof of cure, in this case only proved the need of it. Ho sat because he could not stand or walk. Being is not found
62 A C T S 14, 8. 9. 10.
in the oldest manuscripts, and is rejected hy^ the latest critics, as an unauthorized assimilation to the narrative in 3, 2. Orip- pie is a more exact translation than the lame man of that pas* sage. Both men had been so from their birth, and of this one it is added negatively, he had never walked. Congenital infir- mities of this kind beins oonunonly regarded as incurable, the man's condition seemed to be a hopeless one.
9. 10. The same heard Paul speak, who steadflEist- ly beholding him, and perceiving that he had faith to be healed, said with a loud voice. Stand upright on thy feet. And he leaped and walked.
This (man) heard^ or according to the common text, was hearing, hstenmg, when the cure was wrought ; but the oldest manuscripts and latest editors have the aorist instead of the imperfect. Paul speaking, i. e. publicly, not merely talking but preaching. Gazing at him, as in 3, 4. 13, 9 (compare 1, 10. 3,12. 6,16. 7,66. 10,4.11,6.) This act, when connected with miraculous performances, was probably intended, first, to fix attention on the person, then to arrest nis own, also to as- oertam his actual condition, and lastly by divine assistance to discern his spirit or read his heart, as JPaul did in the case be- fore us. Phith to be healed (literally^, to be saved) is variously understood to mean what tneologians call saving faith, and which was often, if not commonly, connected with miraculous healing, as a previous condition or a subsequent effect (see above, on 3, 16) ; or confident assurance that he could or would be healed of (saved from) his disease (see above, on 4, 9) ; or, intermediate Detween these two extremes, such a confiding state of mind as made him a fit object of compassion, and in a good sense qualified him to be saved both trom bodily and spiritual maladies. With a great (or loicd) voice, like our Saviour in the case of Lazarus (see John 11, 43.) There was no need of Peter's doing likewise, as the cripple whom he heal- ed was lyin^ at the gate through which he was about to pass (3, 2. 3) ; whereas the one whom Paul healed may have been at a considerable distance, in the midst of the assembly which he was addressing. In some of the old manuscripts, and one modem critical edition, Paul begins by saying, I say unto thee in the name of the Lord Jesus Vhrist, which is conunonly re- jected by the critics as an evident assimilation to the words of
ACTS U, 10.11. 68
Peter in 3, 6. Bat the words, though not recorded here, may have been uttered in both cases, or u not pronounced by Paul, were certainly implied in his avowed relation to the Saviour, and perhaps anticipated in his previous discourse, which may have included or wound up with an account of Christ's own miracles of healing (compare that of Peter to Cornelius and his company, 10,38), and by this "hearing" (Rom. 10,17) may have come the cripple's " fiuth to be healed " (v. 9.) Arise^ stand up, upon thy feet^ which he had never used (v. 8), erect^ straight, uprisht, a word occurring elsewhere only m Heb. 12, 13, where it is translated straight. This implies that he was previously bent or otherwise deformed (compare Luke 13, 16.) Me leaped and walked^ the same gradation or succession as in 3, 8, but more concisely stated. The leaping here most prob- ably denotes the first exertion of his newly acquired power in an effort to obey the Apostle's mandate. Leaping K)r jov is not distinctly mentioned here as in the other narrative (3, 9.)
11. And when the people saw what Paul had done, they lifted up their voices, saying in the speech of Ly- caonia. The gods are come down to us in the likeness of men.
TTie crotodsy i. e. the assembled masses who had witnessed the miracle, perhaps called crotods^ not merely in reference to their numbers, but to their promiscuous composition (see above, on 1, 15. 6, 7. 8, 6. 11, 24. 26. 13, 46.) Seeing what Paul did, to wit, that he had healed the cripple. liaised their voicesy shouted, cried aloud, with one voice (see above, on 2, 6, and compare 4, 24. 7, 67. 8, 7. 13, 27.) In JOycaonian, JOyccumi- eaUy (lat. IJyccumice)^ an adverb similar in form to those trans- lated, in Mdn'eujy Ghreek^ and Latin (John 19, 20.) This was the vernacular language of the country, supposed by some to be a dialect of Greek, by others a Semitic tongue, but evi- dently meant to be distinguished from the Greek which the Apostles spoke, and which was no doubt understood by the people, as the English is in Wales, Ireland, and the Highlands of Scotland, even where the native language of the people is Welsh, Erse, or Gaelic. This sudden falling back upon their mother-tongue, when strongly excited, is exquisitely true to nature and experience. But why is it recorded? Most interpreters (since Chrysostom) agree that it is mentioned to
54 ACTS 14, 11.12.
acconnt for the delay of the Apostles in refiisiiig divine hoor ours, which they seem not to have done until they saw the priest approaching with the victims and the glands (v. isi so that the acclamations of the people were either not hearo, although apparently uttered on the ^)ot as soon as they had seen the miracle, or not understood, because uttered in an on* known tongue. From this fkct various conclusions have been drawn, e. g. that the gift of tongues was not constant but oo> easional or temporary ; that it was not universal but restricted in the case of mdividual apostles ; and therefore that it was not a mere practical convenience in the preaching of the Gos- pel, but a token of God's presence and a symbol of the calling of the Gentiles. (See above, on 2, 4. 10, 46.) Likened (aa- similated, made like) to men (or having been so) for the nonce, on this particular occasion, H(we (or areS come down to ue^ descended from above, from heaven or Olympus, where the gods resided. This luigua^e agrees perfectly, not onl^ with the general belief in such epiphanies or theophanies, divme ap- pearances in human form, as found in Homer and the later classics, but also with the local superstitions and traditions of the verv country where the words were spoken, Jjycaonia, so called ETom JDycaon^ whose &tal entertainment of Jupiter ia one of Ovid's fables in the first book of his MetamorphoseS| while in the eighth he tells the bibulous but interesting story of the visit paid to Philemon and Baucis, in the adjacent province of Phrygia, by Jupiter and Mercury, the very gods named in the next verse.
12. And they called Barnabas Jupiter ; and Panl Mercurius, because he was the chief speaker.
Jupiter^ the Roman name of the divinity whom the Greeks called Zeue^ and in the early ages Die^ the accusative of whidi word {Dioi) is the one here used. Mercuriue (more usually written with an English termination, Mercury^ like 7}imotheue and Timothf/j 2 Cor. 1, 1. 19), the Roman name corresponding to the Greek Hermee^ the interpreter or spokesman of the gods, and represented in the popidar mythology, as commonly attending Zeus or Jupiter in nis visits to the earth (see above, on V. 11.1 This accounts for the application of the name to Paul, as being the chief speaker^ literally, the (oni) Uading in the word (or in diacouraej, not merely (if at all) tne one that said most, but the one that spoke for both, or acted as the
ACTS 14, 12.18. 55
mokesman of the jparty. (See above, on 1, 13. 15.^ Hanng tans named Paul tor a specific reason, they inferrea of conrse that Barnabas was Jupiter, for which no reason is asaimed at aU. Not content with this simple, unembelHshed ezphnation of the text, interpreters have chosen to imagine other reasons^ some of which may possibly be true, but none of which are cither expressed or necessairily implied. Such are the usual hypotheses, that Barnabas was older and of more mi^estio pres- ence, Paul younger and more active ; while others have gone fur- ther and described him as diminutive in stature and contemp- tible m aspect, on the ground of certain dubious expressions in his own epistles (2 Cor. 10, 1. 10.) But even granting this to be the true interpretation of his Isoiguage, how would such a picture correspond to the ideal forms of Mercury, with which they were fiuniliar, and some of which are still jpreserved, as aa athletic, graceful, active youth? This discrepancy is enough to prove, either that Paul was not such a looking per- flOB as these writers represent him, or, which is probably at all •vents a true and safe concluedon, that the people of Lystra, in eaUing him Mercurius, had no regard at all to his appearance^ hut exclusively to what is here expressly stated^ that he was lAe leading 9ptaker in behalf of both. To this absurd depre- datioii of Paul's person or physique, the opposite extreme is that of maldng them descru)e him as Mercurius, because of his extraordii^ry eloquence, an art or gift of which that sod was the reputed patron. This hypothesis, thouffh in itselffar better founded than the other, is excluded, in the case before vs, partly by the &ct that Baniabas himself received hb nama from the Apostles on account of his excelling in this very gift (see above, on 4, 36. 11, 23) ; but chiefly by the silence of the narrative, which does not say that Paul was eloquent, or more eloquent than Barnabas, who cannot be supposed to have been qpeechless (see below, on v. 15), but simply that he was th^ leading speaker, took the lead in peaking, really because he was superior in rank as an Apostle, but as they very naturally IhouglU., because he held the same position of'^interpreter, am* bassador, or qsokesman, which the Mercury or Hermes of their mythology sustained to Zeus or Jupiter.
13. Then the priest of Jupiter, which was before their city, brought oxen and garlands unto the gates^ and would have done sacrifice vrith the pe<^k»
56 ACTS 14, 18.
The excited heathen followed up their words with corre* eponding acts. Having recognized two gods as present, thej consistently proceed to offer sacrifice. 77ie priest does not specifically mean the chief priest (see above, on 5, 24), as some contend because there must have been a number. Even grant- ing this, which is by no means certain, it may mean the priest who happened to be present, or the one then officiating at the temple. Which toaa be/ore the city might seem to describe the priest as standing or residing there ; but there is no sudi ambiguity in the original, the priest of the Jupiter (to wit) the (Jupiter) being (or thcU vxzs) before the city. Tina mAj be figuratively understood as meaning its protector or champion, which is really implied ; but the woros should rather have their literal or local sense, as describing the position of the ima^e, or more probably the temple, of the tutehuy god, which is often mentioned in the classics as without the citv (extra urbem.) The very phrase here used is applied by .^^nvlus to Pallas as the Queen before the city (Syaaau irp6 ttoXccos), and tiie tutelary Jupiter derived one oi his titles from it {Zeus JPropyluSy or Jupiter before the gates.) £ulls or bullocks were regarded, both by Jews and Gentiles, as the most costly victims, and as such were offered to the chief or fitther of this gods, a fact abundantlv attested by Homer, Virril, and Ovid, who moreover says tnat cows were offered to jMQnerva and calves to Mercury ; but anotherpoet (Persius) expressly speaks of bulls as also sacrificed to Mercury. The offering in this case therefore may have been designed for both ; or that to Jupiter may be considered as supersedrog or including any other. JBiUls and crowns is by some explained as an example of the figure called hendiadysy equivalent, in ordinary language, to the phrase, crowned buUs / but the occurrence of this forced construction in a fiunous line of Virgil, though re- lating also to a sacrificial service (that of pouring libations from cups and gold^ i. e. golden cups) cannot warrant its as- sumption in the plain prose of a narrative Hke that before us. Crotons or garlands^ wreaths of flowers, were profusely and continually used in ancient sacrifice, and are so still, at least in India. It has been disputed whether those here mentioned were designed to decorate the victims or the god ; but the authorities appealed to upon both both sides of the question have most clearly shown that they were used, not only lor both purposes, but iJso to adorn the priests, the altars, and the temples, and indeed whatever else, connected with the sacrifice.
ACTS U, 13.14. 67
admitted of saoh decoration. Here again the ancient heathen ceremonial agrees with that still practised by the idolatrotui Hindoos. JBtiUs and crowns to the gates having brought^ i. e. as some suppose to the entrance of the temple ; but why tliere, when the supposed gods themselves were elsewhere ? Others understand the door of the house where Paul and Barnabas were lodging ; but this requires another supposition, namely, that they had returned home in the mean tmie. A third hy- pothesis, more probable than either, is that the gaies (literally, vestibules, porticoes, or porches, see above, on 10, 17. 12, 13) were those of the dtv itself near which there was probably an image or a temple of the tutelary deity, and to which Paul and Barnabas were now conducted, either from within or from without, according as the scene of the miraculous performance which occasioned this idolatrous proceeding lay in the suburbs or the city proper. With the crowds (which comes next in the Greek^, i. e. accompanied or followed by them, when he brought tne victims and the garlands. There is no need of connecting these words with the following verbs, as in the English version, and in some editions of the Greek text. Would have done sacrifice^ in modem English, means that he would have done so but for what is afterwards recorded as preventing him. But would havcy even in this version, is not an auxiliary tense but a distinct and independent verb, meaning that he wished (intended, or was just about) to sacnfice, ft is not ~ to whom ; but this is sufficiently apparent from the context.
14. (Which) when the Apostles, Barnabas and Paul, heard (of), they rent their clothes, and ran in among the people, crying out—
Hearing (or having heard) stands first in the original, and either means that they were told by others, possibly by Christian friends, what was passing ; or that they now heard and understood the words of the idolaters themselves, as they proceeded to effect their purpose, either because they had come nearer, or were speakmg more loudly and distinctly, or because some or all of them were speaking Greek instead of Lycaonian (see above, on v. 11.) Jlie Apostles JBamabas and Paulj as in V. 4, where they were intended, although not ex- pressly named, as here. It is a fine stroke in this simple but most graphic narrative, that Barnabas is here for once restored to his old place, because he occupied it in the scene described|
68 ACTS U, 14.15.
as being the Jupiter, for whom the sacrifice was chiefly or ex- clusively intenoed. Bending (tearing open or apart) their (upper or outer) garments (see above, on 7, 57. 9, 39. 12, 8), a customary oriental method of expressing grie^ and also in- dignation and abhorrence of impiety or bl^hemy committed in one's presence. (Compare the conduct of the High Priest when our Lord avowed himself the Son of Gk>d, Matt. 26,65, Mark 14, 63.) In this case it was no doubt a spontaneous or involuntary burst of feeling, prompted by the sudden and as- tonishing discovery just made by the Apostles, and not intend- ed as a demonstration to the multitude, although these were probably no less ^miliar with this ancient exhibition of strong feeling. But Paul and Barnabas were not contented with this t3rpical expression of repugnance. They ran in^ Uterally, leaped (or sprang) in^ or according to the text now com- monly preferred, leaped (or sprang) out^ L e. from the house^ or from the city-gate, or more mdefinitely, from the place where they were standing. Into the crowds not merely ran about among the people, but plunged into the heart of the excited mass, now bent upon their own deification. This movement of the two was not a silent one. Calling^ shouting, crying out, may denote the inarticulate but nois^ sounds, by which they tried to interrupt the service and divert the at- tention of the people, before uttering the words that follow. Or the two participles, although strangely placed in dififerent verses, may be construed together, as quali^ng one another, calling and saying^ that is saying with a loud voice, shouting or vociferating, what is given in the following verses. There are few passages, in history or poetry, at once so simple and so vivid as this narrative, of which no higher proof can be de- manded than its being chosen by the greatest of modem painters, as the subject of one of his most masterly^ though not most finished, works. (See above, on 13, 11.)
15. And saying, Sirs, why do ye these (things ?) We also are men of like passions with you, and preach unto you that ye should turn fix)m these vanities imto the living God, which made heaven, and earth, and the sea, and all things that are therein :
Sira^ literally, men^ nearly equivalent to our gentlemen (see above on 1, 11. 16.) The question in the first clause my
ACTS 14, 15. 16. 69
plies censure or expostulation, for which the other clause as- agns the reason. We are men^ a different word from that at the beginning of the verse, and meaning mere men, mortals, human beings. Of like passions corresponds to one Greek adjective (the root of our familiar word hamceopathic) mean- ing similarly constituted or affected. Passions, in the English versions, has not its moral sense of violent affections or desires, but its physical sense of suffering (as applied to the death of Christ m 1, 3) or liability to suffering. The whole phrase means, therefore, subject to the same infirmities, partaKers of the same mortal nature, with yourselves, and consequently not entitled to divine honours. Preach unto you, bringing you glad tiding of deliverance from your present su^rstitious bond- age, by callinfip you to turn from the worship of these very gods wit^ wnich you have confounded us. Yanities, or rather vain {things), not only useless but unreal, without per* sonal existence, in which tense Paul says that ^^ an idol is no- thinj^ in the world*' (1 Cor. 8, 4, compare 10, 19.) Similar epithets are anplied to &lse gods in the Old Testament (e. g. Jer. 2^5. Zecn. 11,17, compare 1 Kings 16,2.^ 77ie living Oed, 1. e. really existing, as distinguished from tnese lifeless or imamnary deities ; and also Ufergiving, or the source of aU exiftence. (See Matt. 16, 16. 26,63. John 6, 69. 2 Cor. 3, 3. 6, 16. 1 Th. 1, 9. 1 Tim. 3, 15. 4, 10. 6, 17. Heb. 3, 12. 9, 14. 10, 31. 12, 22. Rev. 7, 2.) This naturally leads to the descrip- tion of him as Creator of the Universe, the principal parts of which are here enumerated, not in scientific but in popular form, with the contents of each.
16. Who in times past suffered all nations to walk in their own ways.
Of this supreme Ood they were ignorant, because he had not fiiUy revealed himself to them. Past, departed, gone by. TimeSy literally, generations, or contemporary races (see above, on 2, 40. 13, 36.) iS^jfered^ permitted, or allowed ; not approved, much less required, but did not hinder or prevent. Ttie word used in the version is the nearest equivalent that eould be chosen. All nations, L e. all but one, to whom he granted an exclusive revelation. It is therefore equivalent to aU the Oentiles (see above, on vs. 2, 5, and on 4, 27. 7, 45. 9, 15. 10. 45. 11, 1. 18. 13, 42. 46-48.) To uHxIk, Bdvsaice, move onwara, implying not merely active but progressive motion.
60 ACTS U, 16.17.
(See above, on 1,10. 25. 9,31.) WaySj paths, a common ngure for the course of life. (See above, on 2, 28. 9, 2. TTietr own fjoays^ as opposed to Gk>d's, which somethnes mitans the ways in which he walks himself (as in 13, 10 above), and some- times those which he prescribes to man, as here.
17. NiBvertheless he left not himself without witness, in that he did good, and gave U3 rain from heaven, and fruitful seasons, filling our hearts with food and glad- ness.
And ye% notwithstanding this rejection of the Gentiles, by withholdmg from them an explicit and a written revelation, they were still without excuse. (Compare Paul's statement of the same truth in Rom. 1, 18-21.) Jyot unattested (or untes- tified), as really existing and as infinite in power and goodness. Doing good^ bestowing benefits or favours (compare the simi- lar but not identical expression in 10, 38 above.) Us and our hearts are in the oldest manuscripts and latest texts, you and your hearts. The original order is, from heaven to you rains giving. Rains may be understood as a generic plural, simply equivalent to rain ; or as referring to the stated periodical rams of certain climates, especially the early and the latter rains of Scripture (James 6, 7) ; or more naturally still, as sig- nifying mere abundance, frequency or constancy. It is said to have been usual with the heathen to ascribe rain not to the gods, but to God, the Supreme Being. It has also been ob- served that rain was peculiarly appropriate here, as the phe- nomenon or element which keeps up the connection between heaven, earth, and sea, the great divisions of the universe enumerated in the context (see above, on v. 16.) It is chiefly spoken of, however, as a source of good to man, by its fertil- izing and productive power. Fruitful^ fruit-bearing, or pro- ductive. Filling^ sufficing, satisfying, abundantly supplymg, not only what is necessary to subsistence, but the means of bodily enjoyment. JFbod^ nourishment, support of life. cToy, pleasure, happiness, as something more than mere existence. Hearts^ not stomachs, as some writers would explain the word from the analogy of heartburn and other like expressions ; but minds or sotds^ as the only real seat of all enjoyment, even when afforded by the body. It is a strong though incidental proof of authenticity, that when the Apostles address heathen
ACTS 14, 17-11^. 61
bearers, unacqaainted eyen with the Hebrew Soriptores, they begin with the great truths of natural theology, and not by ap- pealing to the prophecies or proving the Messialiship of Jesus, as they did in their addresses to the Jews (see above, on 2, 16-36. 3, 22-26. 4, 11-12. 13, 17-41, and below, on 17, 22-31.) As these words are ascribed both to Barnabas and Paul (v. 14), they may be regarded as the sum and substance of what both said, more at large and perhaps in a variety of forma.
18. And with these sayings scarce restrained they the people, that they had not done sacrifice unto them.
With these sayings^ Hterally, tfieee Uhinga) saying. Scarce^ scarcely, i. e. almost not at all ; but the oric^al expression, from its very etymology, answers more ezactTy to our hardly y L e. with difficulty, and by painful effort. It implies however that they did succeed. Jtestrained^ or more exactly, quieted^ arrested, caused to cease. (The Greek word occurs elsewhere only in Heb. 4, 4. 8. 10.) IT^e people^ crowds, or masses, as in TB. 11. 13. 14. ITuU they had not done sacnfice^ a singular and awkward use of the j^uperfect to translate an infinitive present, not to sacrifice. This, with the negation implied in the preceding verb, amounts to a double or emphatic negative, a pomt in wmch the Greek idiom differs most remarkably, not only from the English but the Latin. (See above, on 8, 16.) We express the same idea without a negative by saving, ' they restrained them from sacrificing.' It may however be resolved into our idiom thus, ' restrained them so as not to sacrifice.' (See above, on 10, 47.) To them^ i. e. to Paul and Barnabas, as representatives or incarnations of Mercurius and Jupiter (v. 12.)
19. And there came thither (certain) Jews from Antioch and Iconinm, who persuaded the people, and, having stoned Paul, drew (him) out of the city, sup- posing he had been dead.
By a violent reaction, persecution follows the apotheosis, but a persecution prompted from without and by inveterate enemies. Came thither^ literally, came upon (them), i. e. sud- denly assailed them (see above, on 8, 24. 13, 40.) Antioch
62 ACTS U, 10.20.
aitd Iconiumy from both which places Paul and Barnabas had been expelled by the same influence. (See above, on y. 5, and on Id, 50.) Hamng persuaded the crowds (or tnasses) and stoned Paul may possibly mean, having persuaded them to stone Paul, but more probably, having persuaded them to let the Jews themselves stone him. (^ Havmg gained the consent of the people and then stoned him.') This agrees better with the form of expression, as well as with the &ct that stoning was a Jewish punishment (see above, on v. 5.^ The persuasion was effected no doubt by the same acts of misrepresentation and ap- peal to evil passions, as at Antioch and Iconium (see above, on v. 2, and on 13, 46.) Drew^ violently puUed, or dragged (see above, on 8, 3, and below, on 17, 6.) This was not for burial, but for exposure, and to free the city from the impurity in- curred by the presence of a corpse so odious, accordmg to the notions both or Jews and Gentiles. Stephen was first brought out and then stoned (see above, on 7, 68), a minute but not unimportant difference, so far from involvmg inconsistency be- tween the two accounts, that it illustrates the exactness of the writer in distinguishing between Jerusalem and Lystra, the Holy City of the Jews, in which it was unlawful to put any one to death, and a provincial city of the Gentiles ; where no such scruple could be entertained by either class. Supposing^ thinking, being of opinion. That lie had been dead^ another antique use of the pluperfect (see above, on v. 18), meaning simply that he toas dead, or adhering still more closely to the form of the original, supposing him to be dead. This ex- pression does not necessarily imply that he was not so really ; out that is certainly the natural and obvious suggestion (see below, on 21, 29), as the word suppose is otherwise supemu- ous, the £Etct asserted being then simply that he was dead^ whether they supposed him to be so or not. (But see below, upon the next verse.)
20. Howbeit, as the disciples stood round about him, he rose up, and came into the city ; and the next day he departed with Barnabas to Derbe.
There is nothing corresponding to howbeit but the usual continuative particle (Se), so often rendered and^ but^ now, or then, TJie disciples^ converts. Christians, called the brethren in V. 2, but disciples also in 13, 62. Stood round about him, literally, having encircled (or surro^u^ded) him^ some think to
ACTS 14^ 20.21. 68
bury him ; others, to lament (oyer) him ; others, to see whether he was still aHve ; others, to conceal that &ct from his op- pressors. JRising (or standing up) he came into the cUy^ out of which he had been dragged (v. 19.) Some maintain that P^ol was only stmmed or in a swoon, from which he naturally Boon recovered. Others, on the contr^, regard it as a case of real death and miraculous resuscitation. Litermediate be- tween these two extremes is the opinion, that he was not ac- tually dead (see above, on v. 19), but that the miracle consisted in the preservation of his life and his immediate restoration to his usual activity and vigour after being stoned by an infuri- ated mob, or by stiU more vindictive and malignant enemies. The restoration was so perfect that he went out (or departed) to Derbe (see above on v. 6) on the morrow (or the next day) after these events occurred. An ingenious livmg writer thinKS it probable, that this deliquium or swoon at Lystra was the trance or ecstasy described by Paul in one ot his epistles ^2 Cor. 12, 1-4), whether in the body or out of the body he aid not know. With JBamaha^^ who seems to have escaped the persecution, which would naturally &11 with most severity on Paul as the ^^ chief speaker " (v. 12), not only in behalf of Christianity, but in opposition both to Heathenism and anti- Christian Judaism, not in Lystra only but in Antioch and loonium. The first of these three places seems to have differ- ed from the others as a seat of unmixed heathenism, without a Synagogue or Jewish settlers, which accounts for their ex- ooife superstition and credulity, and is itself explained by their secluded residence beyond Mount Taums, in the heart of.Asia Minor.
21 . And when they had preached the Gospel to that city, and had taugnt many, they returned again to Lystra, and (to) Iconium, and Antioch,
Having both evangelized that city and discipUd m^iny. They not only preached the Gospel, but received converts, which implies a church-organization. (See Matt. 28, 19, and compare Matt. 13, 62. 27, 67.) Both (tc), not both Paul and Barnabas, but both evangelized and discipled, a distinction obliterated in the English version {preached and taught.) Their ministry at Derbe was none the less successful on ac- count of its am>rding so little historical material, according to the adage that the hoBl times to live in are the worst to write
64 ACTS 14, 21.22.
about. They here enconntered probably neither heathen flattery nor Jewish persecution ; and although they may have performed miracles, these probably produced no ulterior e£> fects and are therefore not recorded. Instead of returning to Syria by the nearest way, L e. through Cilida, Paul's native country, they retraced uieir steps from Derbe, and revisited Lystra, Icomum, and Antioch in Pisidia, in an order opposite to that of their first journey, and for reasons given in the next verse.
22. Confirming the souls of the disciples, (and) ex- horting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God.
Confirming (strengthening, establishing) Vie saitls (or minds) of the disciples (Christian converts in those places), by additional instruction in the doctrines of their new fiiith, and by exhortation to perform its duties. JSxhorting (and entreating) tJiem to continue in (adhere to or abide by) the (Christian) faith (which they had recently embraced.) iBefore the last clause some supply saying^ or assuring them^ because what follows is not exhortation but instruction. Two instances, however, of the very same construction {to exhort that) have been cited from Polybius and Xenophon. What follows is the statement of a general or universal &ct common to the experience of all believers, and presented as a reason why they should not be deterred from holding fast their pro- fession by distress or opposition. Much tribulation^ literally, many tribulations^ which expresses not mere quantity or num- ber but variety. THbiUationSy literally, pressures^ straits, through which the Christian is described as struggling. (See above, on 7, 10. 11. 11,19, and compare Matt. 7, 14. 2 Cor. 2, 4.) It is necessary (Set) for us to go in^ a necessity result- ing from the will of God, and from the nature of the evils which attend our faUen state. The kingdom of Oodj the new economy or dispensation of his grace, sometimes viewed in its inception (see above, on 1, 3. 6), and sometimes in its con- summation, as a state of friture blessedness, which seems to be . the meaning here. Compare Paul's fiivourite idea of inherit- ing this kingdom, 1 Cor. 6,9. 10. 16, 60. GaL 6,21. Eph. 6, 6, also found in James 2, 6.
ACTS U, 23. 65
23. And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord on whom they be- lieved.
83. Besides these eidiortations and mstructions, thej gave their oonyerts a distinct organization as societies or diordies. The meaning of the word ordained has been the subject of protracted and vehement dispute between Presbyterian and Episcopal interpreters. The latter grant that the original etymolo^cal import of the Greek word is to vote by stretch- ing out the hano^ but they contend that usage had so modified its meaning as to generate the secondary sense of choosing or appointing, without any reference to votes or popular election ; and this they insist upon as the unquestionable use of the word here, where the act is predicated, not of the people but of Paul and Barnabas, who cannot be supposed to have voted for these elders with the outstretched hand. Some go farther and adopt the patristical usage of the word to denote impo- sition or hands, as the ordaining act ; but this is commonly agreed to be an ecclesiastical usage of the word long posterior in date to the times of the Apostles. The opposite extreme i§ that of making the word here denote, directly and exclu- sively, the act of suffi^ge or election by the people. To meet the objection, which has been already statea, that the act de- scribea is not that of the people, but of Paul and Barnabas, some modify this explanation of the term, so as to make it mean that Paul and Barnabas appointed or ordained the elders chosen by the people. The philological objection to this mod- ification, that the same verb cannot denote both these pro- cesses at once, can only be removed by taking one step fur- ther and thus reaching the true mean between the opposite extremes. This middle ground is, that the verb itself ex- pressing as it clearly does the act of Paul and Barnabas, can only mean that they appointed or ordained these elders, with- out determining the mode of election or the form of or- dination ; but that the use of this particular expression, which originally signified the vote of an assembly, does suffice to justify us in supposing that the method of selection was the same as that recorded (not in 1, 26, where the election vras by lot and by direct divine authority, but) in 6, 6. 6, where it is explicitly recorded that the people chose the seven and the twelve ordained them. Anotner question, as to this verse, is
VOL. IL E
66 ACTS U, 23.
the qaestion whether Elders means diocesan bishops, presby- ters (L e. teaching elders), ruling elders, deacons, or church- officers in general, including perhaps all these special officer^, except the first, which was of later date. In favour of this comprehensive meaning is the &ct that Deacons are not men- tioned, and the corresponding usage of the word in the organ- ization of the old theocracy or Jewish church, from which the term was silently transferred to that of Christ, and not from the human and most probably much later institution of the synagogue, considered as a separate society. (See above, on 6,9. 9,2.20. 13,5. 15.43.) As the Jewish elders were the heads of families, and other men of like position in society, these Christian elders were most probably selected from the same class. In every churchy or rather, as a distributive phrase, church by church (see above, on 2, 46. 47. 3, 2. 5, 42. 8, 3. 13, 27), which does not necessarily imply that there were several ordained in each, though this is the most natural construc- tion of the language, and the one most agreeable to Jewish usage, as well as to the fact of a plurality of bishops, no less than of deacons, in the church at ^hilippi (Phil. 1, 1.) Pray- ed with fasting^ literally, fastings^ faats^ the plural form re- ferring to successive ordinations in the several churches. The practice of combining these attendant services with ordination has extensively prevwled throughout the church in later times. This organization of the churches may have been deferred till the return of the apostles, to allow time for some progress in the Christian life and some development of character before the choice of elders ; or it may have been a matter of necessity arising from the persecution and expulsion of the Apostles out of all these places. On their journey back, the persecution may have ceased (but see above, on v. 22) ; or they may have escaped it by not preaching as before in public, but conversing only with the Christian converts. Commended^ deposited, entrusted for safe keeping, as a precious charge. (See below, on 20,32, and compare Luke 12,48. 23,46. 1 Tim. 1, 18. 2 Tim. 2, 2. 1 Pet. 4,19.) To the Lord (Jesus Christ) in whom they had believed (as their Redeemer) and thereby become members of his church, before they were thus organized ex- ternally. The pluperfect form, inappropriately used in the translation of vs. 18, 20, is here peculiarly expressive, as de- noting that their faith or their conversion did not now begin, but dated back from the first visit of Paul and Barnabas to these three cities.
ACTS 14, 24-26. 67
24. 25. And after they had passed throughout Pisidia, they came to Pamphylia. And when they had preached the word in Perga, they went down into Attidia:
JBaving came for gone) through Pisidia^ on their way to Antioch its capital (see above, on v. 21 and on 13,14), and also after leaving it, so that tiley passed through the whole length of the province. When they had preached^ literally, having spoken^ for the first time in Ferga, where they merely landed on their first arrival (see above, on 13, 13), and where they now seem to have met with no opposition or mal-treat- ment. Attalia^ a city of Pamphylia, at the mouth of the river Catarrhactes, built bv Attains Philadelphus, king of Pergamus, and still a seaport of considerable size and commerce, under a slightly altered name.
26. And thence sailed to Antioch, from whence they had been recommended to the grace of God for the work which they fulfilled.
Sailed^ or more exactly, sailed away^ implying distance. Antioch^ in Syria, see above, on 11, 19-27. 13, 1, From the same port to the same port sailed a fleet of French Crusaders, in the year 1147, after passing through a part of the same re- gion which had twice been traversed more than a thousand years before by Paul and Barnabas, on a very different errand and with very different success. liecommended is not, as it might seem from the version, a compounded form of the sy- nonymous verb used in v. 23, but a similar derivative of the verb to give^ meaning here delivered, given up, in a good sense, although often employed elsewhere in a bad one (see above, on 3,13. 7,42. 8,3. 12,4.) TFAewce, i. e. from Antioch, they had thus been committed or entrusted to the grace of Oody L e. to the divine care and protection, not in general merely, but with special reference to the work of missions in their na- tive countries (see above, on 13,4, 13), which (work) they (now) fulfiUedy completed, brought to a conclusion, by return- ing to the point from which they had set out. The last words of this verse show that th>e work to which they had been solemnly separcUed hj the church at Antioch, and in obedi- ence to an express direction of the Holy Ghost, was not an
68 A C T S 14, 26. 27.
office in the church or an order in the ministry, nor even the whole missionary work, but this one mission, which they (nau)) fulJUled. (See above, on 13, 2. 3.)
27. And when they were come, and had gathered the church together, they rehearsed all that God had done with them, and how he had opened the door of fsdth unto the Gentiles,
Being there (or having got there, see above, on 5, 21. 22. 25. 9, 26. 39. 10, 32. 33. 11,23. 13, 14) and having ossenMed (or convened) the church (still spoken of as one) bjr which they had been " separated to the work," and from which they had been " sent forth by the Holy Ghost *» (13, 41), they rehearsed (reported, brought back word) hxrw many (or how great) things (see above, on 2,39. 3,24. 4,34. 13,48.) God did (or Aoe? done) with them^ in conjunction with them, as his in- struments, his agents, his co-workers. The objection, that this interpretation shares the honour between God and man, applies with equal force to Paul's express declaration (1 Cor. 3, 9), " We are labourers together with God," and to others like it (e. g. Marie 16, 20. 2 Cor. 6, 1.) The same double use of the preposition with prevails in English, as when one is said to travel with a sword, and to fight with a sword, the first tdth denotes merelv that the sword is in his company, the second that he uses it. There is no need, therefore, of resort- ing to the Hebrew use of the corresponding particle, after words denoting treatment, just as we speak of dealing with one (well or ill) ; especially as this would seem to limit their report to what God had done for them, instead of making it include what he had done through them for the GentUes. (See below, on 16, 4. 12.) The beautiful figure in the last clause is a fevourite with Paul (1 Cor. 16, 9. 2 Cor. 2, 12. Col. 4, 3), but here employed in a peculiar sense or rather applica- tion, to denote the opportunity afforded to the Gentiles of be- lieving upon Christ and being saved, whereas elsewhere it de- notes the opportunity afforded to himself of preaching that salvation. (See 1 Cor. 16, 9. 2 Cor. 2, 12. Col. 4, 3, and com- pare Rev. 3, 8.) Oentiks^ literally, natiohSj see above, on vs. 2. 5. 16. This report was not made to the local church of Antioch, as such, but as a sort of missionary board or council for the Gentiles (see below, upon the next verse.)
ACTS 14, 28. 69
28. And there they abode long time with the dis- dples.
There is ommitted by the oldest tnannscripts and latest critics. Abode long time^ literally, spent (the same verb as in V. 3, and in 12, 19) time not a little (literally /ew, see above, on 12, 18), toith the disciples J converts, brethren. Christians (see above, on 11, 20), still considered as learners, and as such re-
r' ring teachers, which suggests a reason for their long stay ve and beyond that of repose or relaxation ; not however as mere visitors or temporary labourers, but as having now re- sumed their place among the prophets and teachers of the <&nrch at Antiooh (18, 1), not as a single, much less as an in- dq)endent congreeation, but as the Jerusalem or radiating centre of the G^tue world, from which they were in due time to go forth again, not only to the old Jerusalem (15, 2), but also to the heathen (15, 86. 40.)
-•-♦-»â–
CHAPTER XV.
This chapter contains an account of the controversy with re- spect to the observance of the ceremonial law, as a condition of reception to the Christian church (1-35) ; and also the be- ginning of Paul's second foreign mission (36-41.) The church at Antioch is disturbed by Judaizing teachers (1.) Paul and Barnabas oppose them, and are sent to consult the Apostles and Elders at Jerusalem (2.) They report the conversion of the Gentiles, on their way and after their arrival (3. 4.) The converted Pharisees insist upon the circumcision of the Gentiles (5.) The Apostles and Elders are assembled (6.) Peter ^ows that the question has already been decided by divine authority (7-11.) Paul and Barnabas confirm this by a statement of their own experience (12.) James shows from prophecy that it had always been a part of the divine plan, (13-18.) He proposes a conciliatory and temporary com- promise (10-2LJ It is adopted and deputies to Antioch are chosen (22^ llic decision of the council is reduced to writing (28-29.) It is received at Antioch with great joy (30,31.)
10 ACTS 16, 1.
The deputies continue there for some tune and are then dis- missed (32, 33.) (Silas,) Paul and Barnabas continue preach- ing there (34-35.) Paul proposes to revisit the churches planted in tneir former mission (36.) He and Barnabas differ as to John Mark, and separate in consequence (37-39.) Paul goes with Silas through Syria and Cilicia (40, 41.)
1 . And certain men which came down from Judea taught the brethren, (and said), Except ye be circmn- cised after the manner of Moses, ye cannot be saved.
As the division of the chapters is conventional and arbi- trary, this verse is to be read in the closest connection with the one before it. And (while Paul and Barnabas were thus employed at Antioch) certain men {some persons, see above, on 14, 8). The suppression of the names may be contemptu- ous, or at least intended to suggest that they were personally men of no note or authority, although they may have been lawfuUv commissioned teachers (see bdow, on v. 24.) Coming doton (see above, on 11, 27) from Judea may mean from Je- rusalem (see above, on 11, 1), or from Palestine, as opposed to Syria, from the mother-coimtry and the mother-church, be- tween which and the church at Antioch the communication seems to have been frequent. Taught^ in the imperfect tense, implies something more than a mere transient visit or occa- sional address, and also makes it probable, as nothing is sug- gested to the contrary, that these men had a regular com- mission or authority as public teachers. 77ie brethren^ the disciples, the converted Gentiles. The last clause gives their Qwn words, not on any one occasion, but the sum of what they used to say upon the subject. (See above, on 14, 17.) Mccepty in Greek, if not, unless. Circumcision is here put for the whole law, as the cross is sometimes put for the whole Gospel (1 Cor. 1, 18. Gal. 6, 12. 14. Phil. 3, 18), and the baptism of tfohn for his whole ministry (see above, on 1, 22.) After the manner is too weak a version of the Greek, which means {according to) the institute (or institution) of Moses^ including the idea both of law and custom (see above, on 6, 14.) The clause does not mean that being circumcised would save them, or that faith in Christ was not required, but that it would not avail them without circumcision or observance of the law. This was afterwards the doctrine of the Jewish-Christian sect
ACTS 15, 1.2. n
called Ebiooites, whose origin indeed ma7 be traced back to the very controversy here recorded.
2. When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the Apostles and El- ders about this question.
There being (or arising) therefbrej i e. in consequence of this erroneous teaching. No «ma/7, precisely the same phrase that is translated long in 14, 28. I)is8ensiony a Greek word which in Greek means standing (as in Heb. 9, 8), then the act of standing up or rising in rebellion, insurrection (Matt. 15, 7, from the Latin verb insurgo^ to rise up against), once trans- lated uproar (19, 40), thrice sedition (24, 5. Luke 23, 19. 25), here denoting violent contention and commotion. This does not necessaruy imply that they succeeded in forming a party, or gained any followers, but only that the preachiug of this doctrine produced great excitement, as it naturally would among the Gentiles, who had been received into the church without conforming to the ceremonial law. Disputation^ lit- erally, seeking^ search, investigation, but always applied in the New Testament to that of a polemic kind, whether the form be compounded (as in v. 7. 28, 29, and in the common text of this verse) or uncompounded (as in John, 3, 25. 1 Tim. 1, 4. 6, 4. 2 Tim. 2, 23. Tit. 3, 9, and here, according to the latest critics.) JPaul and Barnabas had^ literally, being (or arising) to Paul and Barnabas^ not merely as distinguished " prophets and teachers in the church at Antioch'^ (13, 1), but as the first two missionaries to the Gentiles, who had organized their con- verts into Christian churches (14, 23), without any reference whatever to the principle which these men laid down as es- sential to salvation, and who therefore, being specially attack- ed, were under the necessity of specially opposing this fiJse doctrine, in their own defence as well as for the truth's sake. With them^ literally, to^ at, or against them (see above, on 11, 2^, i. e. the Judaizing teachers, who appear as the only cham- pions of their cause at Antioch. They determined^ ordered, or appointed (see above, on 13, 48, and below, on 22, 10. 28, 23), must be construed with neither of the nearest antecedents, but indefinitely (so as to mean, it was ordered)^ or referred to the
12 AGTS 16, 2.8.
church-officers or members, although not ezpresdy mentioned. Should go up^ literally, {appointed Paul and Barnabas) to go up (see above, on 11,2, and below, on 18,22. 21,4. 12. 15. 24, 11. 25, 1. 0.) Certain other (or in modem phrase, some others) of them (out of them, or from among, them), i. e. other ministers or members of the church at Antioch, one of whom is commonly supposed to have been Titus (see below, on v. 4.) The Apostles^ who were probably always returning to Jerusa- lem, as Paul and Barnabas to Antioch, from their missions and official journeys, so that some were always present iu the Holy City, thus preserving to the mother-church its representative and normal character, and giving it authority to act for the whole body. JSlders^ presbyters, or local officers of that church. (See above, on 11, 30. 14, 23.) Question^ or dispute^ a kindred form to that translated disputation^ the Greek words differing only in the final syllable, one denoting the act, the other the subject, of contention.
3. And being brought on their way by the church, they passed lb,l„gh ?heolee and SaUa. deel.ri.g the conversion of the Gentiles : and they caused great joy unto all the brethren.
And^ or more exactly, so then (see above, on 1, 6. 18. 2, 41. 6,41. 8,4.25. 9,31. 11,19. 12,5. 13,4.14,3.) They being brought on their way^ or more exactly, forwarded^ sent for- toara, i. e. publicly escorted to a certain distance and then for- mally dismissed or taken leave of. This ancient mark of kindness and respect was often practised by the early Christians. (See below, on 20, 38. 21, 5, and compare Rom. 16, 24. 1 Cor. 16, 6. 11. 2 Cor. 1, 16. Tit. 3, 13. 3 John 6.) It was not an act of private friendship merely, but performed by the church as a collective body, represented either by its elders, or by delegates appointed for the purpose, or more probably than either, by as many of its members as could be assembled. This method of dismissing them or parting from them, was a kind of additional commission, over and above the written one, with which they were of course provided. Pass- ed {went or came) through Phenice^ i. e. Phenicia (see above, on 11, 19. 12, 20) and Samaridy not the city but the province (see above, on 8, 6. 9. 14.) Galilee, which lay between these provinces, is here omitted (as it is above, m 1, 8) ; perhaps be-
A C T S 16, 3. 4. IS
canse it was not customary to distinguish it in such enumera- tions (but see above, on 9, 31) ; or perhaps because they went Iff sea from Tyre to Ptolemais or Cesarea, as in Paul's last visit to Jerusalem (see below, on 21, 2-8) ; or because thej did not publish the conversion of the GentUes there, the Gah- lean Christians being Jewish converts, which was not so in Phenicia, nor (strictly speaking) even in Samaria (see above, on 1, 8. 8, 1. 14, and compare John 4, 9.) Declaring, not in general terms merely, but relating folly, giving a particular account (compare the use of the same emphatic compound in 13, 41 above.) Conversion, turning, i. e. in this case, from the worship of idols, as well as from the service of Satan, to the true God (see above, on 14, 15, and below, on 26, 18.) Ccpwh ed, literally, made, created, or occasioned. All the brethren^ or disciples, i e. Christian converts, in Phenicia and Samaria, who would naturally feel peculiar interest in the tidings thus announced to them, which no doubt reminded the Samaritan disciples of their own conversion and the joy which followed it. (See above, on 8, 8, and compare John 4, 39--42.)
4. And when they were conie to Jerusalem, they were received of the church, and (of) the apostles and elders, and they declared all things that God had done with them.
Being come (or Juiving arrived) They were received, or more emphatically, welcomed, received gladly, as the same verb is translated in Luke 8, 40. Of (i. e. by) the church, the body of believers, not as individuals merely, but as a collective body (see above, on v. 3.) The Apostles, still residing there, at least as their headquarters (see above, on v. 2) ; or as some with less probability suppose, assembled to attend this meet- ing ; while others gather from Gal. 2, 9, that the Apostles here meant are the three there named. It is commonly agreed now that the visit to Jerusalem referred to in that chapter of Galatians is the one recorded in the narrative be- fore us, although some identify it with the one in 11, 30. 12, 25, some with that in 18, 22, and some with an additional journey not recorded in the history. It is objected to the first hypothesis that Paul speaks of having gone up '^ by revelation" (Gal. 2, 2), i. e. by express divine command, wnereas Luke represents him as a delegate from Antioch. But the two
74 ACTS 16, 4.6.
things are perfect^ compatible, as appears from a comparison of 13, 3. 4, where Barnabas and Saul are expressly said, in two successive verses, to have been sent both by the Church and by the Holy Ghost. In the present case, we may suppose the "revelation" to have been made, as in that case, to the " Prophets and Teachers in the Church at Antioch" (13, 1), directmg them to act as they are said to have done in v. 2 above ; or secretly to Paul himself, directing him to imdertake the task imposed upon him by his brethren. It is on the sup- position of the identity of these two jom-neys, that one of the " some others " who went up with Paul and Barnabas (v. 2) is commonly supposed to have been Titus (see Gal. 2, 1), who is nowhere named in Acts, if we except a spurious or doubtful reading in a single passage. (See below, on 18, 7.) The date of these transactions has been variously fixed from A. D. 47 to 62, but the best modem writers are in favour of the year 60, or at the latest the beginning of the next year. The elders may be here described as givmg Paul and Barnabas a separate welcome or reception, as well as the Apostles ; or both may- be mentioned as the organs through which they were wel- comed by the church. It would not be ungrammatical indeed, though not perhaps so natural, to construe the clause thus, * they were welcomed by the church, both the apostles and the elders,' i. e. both these classes acting as the organs or channels of communication, between the cmurch at Jerusalem and the deputies from Antioch. Declared^ reported, brought back word, a different verb from that in v. 3, and expressmg more distinctly the idea of official statement, as diBtinguished from popular narration. AU things^ literally, how great Yor how many) things ; see above, on 3, 24. 4, 34. 13, 48. With them^ see above, on 14, 27.
5. But there rose up certain of the sect of the Pharisees which beUeved, saying, That it was needful to circumcise them, and to command (them) to keep the law of Moses.
This is not a part of their report, relating the same feet that is recorded in v. 1 above, which would require " saying '* or " said they " to be prefixed (as in the Geneva Bible), but Luke's own statement of what happened at Jerusalem, after Paul and Barnabas had made then: report. The only argu-
ACTS 16, 6.6. 15
ment in fiivoor of the first construction mentioned is that othei> wise the reason of their coming is not given at all. The answer to this is, not that they probably did state it, though it is not here recorded, which supposes the main theme of their discourse to be omitted, but that it was really involved in their report of " what God had done with them " (v. 4), which of course included the immediate reception of the Gentiles "without circumcision. This would at once raise the same question that had been discussed at Antioch, with or without a formal narrative of that discussion. JRose up, in Greek a double compound, meaning that they rose up out of some- thing, probably their place in the assembly, or rose up from among the persons who composed it. This would not be a natural expression in the mouth of Paul or Barnabas, but is perfectly appropriate in Luke's own narrative, where the fact of a meeting is implied, if not expressed, in the preceding con- text. Some of those from, (i. e. belonging to, or who had come out from) the sect ^school or party), of the Pharisees (see above, on 5, 1 7. 34.) The form of expression implies that there were other converts from that sect, besides those who acted upon this occasion, and also accounts for the rise of such a doctrme, which might naturally spring from Pharisaic habits and associations, even in the case of such as had believed, i. e. in Jesus as the true Messiah. It is necessary, in the present tense (see above, on 1, 16. 21) ^o circumcise them, i. e. the Gentile converts, showing that their reception without cir- cumcbion had formed part of the preceding statement. The last clause is explanatory of the one before it ; to circumcise them was in fact to require them to observe the whole law, of which circumcision was the distinctive badge and sacramental seaL
6. And the apostles and elders came together for to consider of this matter.
Came together is in Greek a passive form meaning were collected or assembled. (Then were convened the Apostles, 4&C.) That the Apostles did not undertake to settle the dis- pute alone, is a strong proof that the permanent organization of the church had already taken place, and that the system was in active operation. 2he elders, not the diocesan bishops of Judea, for as yet there were none ; nor the pastors of Judea, or of a still wider region, for of this we have no intimation in
76 ACTS 16, 6.7.
the text or context ; but the local rulers of the mother-church, actmg in conjunction with the Apostles as representatives of the church at large. {JFbr to^ see above, on 6, 31.) Consider of^ literally, see about, an expression common to both idioms. f%is mattery literally, this word, which may either mean this doctrine^ as to the necessity of circumcision, or this statement, this report, of Paul and Barnabas. That it cannot simply mean this thing, without regard to word or speech at all, see above, on 5, 24. 8,21. 10, 29.
7. And when there had been much disputing, Peter rose up, and said unto them, Men (and) brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel and believe.
And much discussion (see above, on v. 2) having taken place, Peter standing up (or rising, see above, on 1, 16) said to them (i. e. to the Apostles and the Elders, mentioned in the verse preceding). Men (and) brethren (see above, on 1,16.) Te know is very strong in the original, Te (yourselves) are (toeU) aware (see above, on 10,28.) A good while ago, hteraUy, from, old (or arunent) days, a strong but indefinite and relative expression, the precise extent of which must be determined by the context, and which here evidently means at the beginning of this work among the Gentiles, referring no doubt to his own vision at Joppa and his subsequent recep- tion of Cornelius and his household into the Christian Church, without requiring circumcision or subjection to the law of Moses. Among us, literally, in us, which some regard as a Hebraism for chose us, the verb choose being followed in He- brew by a preposition often rendered in. But although this idiom is sometimes copied in the Septuagint version, there is no other instance of it in the Greek of the New Testament, and the conmion version is no doubt correct. Among its, or according to some manuscripts, among you, i. e. the Apostles, whom, in either case, he may be considered as addressing. Made choice, or more exactly, chose out, selected for himself or for his own use (see above, on 1. 2. 24. 6, 5. 13, 17.) The verb may either govern me understood, or be understood to mean chose this (to wit, that) by my mouth, i. e. through my preaching and oral instruction. iVie Gfentiles^ literally, the
ACTS 16, 7. 8. 9. 10. 77
nations^ see above, on 10, 45. 11, 1. 18. Should Jiear^ in the original, c?iose the Gentiles to Tiear. The word of the Gospel^ i. e. its utterance or proclamation, as a joyful message to man- kind. And believe^ in Jesus, admitting him to be the tme Messiah, and trusting in him as the only Saviour. The fiict which Peter here reters to, as &miliar to his hearers, is not the general fact that Gentiles had already been converted and received into the church, but that it was through his agency, though known as the Apostle of the circumcision.
8. 9. And God, whicli knoweth the hearts, bare them witness, giving them the Holy Ghost, even as (he did) unto us ; and put no diflFerence between us and them, purifying their hearts % faith.
J%e heart'Jenovsing God^ or God the hsart^cnower^ the same expression that is used above, in 1, 24. Sare witness^ testified, to them, the Gentiles thus received into the Church. Peter's argument is here the same as in 10, 47. 11, 17, to wit, that all doubt was precluded by the act of God himself who had de- cided the whole question by dealing with those Gentiles pre- cisely as he did with the converted Jews, bestowing the same spiritual influence on both, and with the same moral effect. PtU (or made) no difference, did not distinguish or discrimi- nate, between its (as Jews) and them (as Gentiles.) By faith^ not merely by the truth objectively considered, but by the belief of it, including personal acceptance of the Saviour, with- out which even the truth can have no sanctifying influence (see John 17, 17). Both these, i. e. sanctification and the fiuth n-om which it springs, are the fruits of that Spirit who was given equally to Jews and Gentiles.
10. Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear ?
And now seems to be used both as a temporal and logical phrase. ^ Such was the divine decision in the former case, and now, in the case before us, why <fcc.' (See above, on 3. 17. 7, 34. 10, 5. 13, 11.) Tempt ye God, i. e. put him to the proo^ try his patience and forbearance, by requiring further evidence of what be has already made so plain. (See above, on 5. 9,
?8 ACTS 16, 10.11.
and compare Ex. 17, 2. Deut. 6, 16. IsaL 7, 12. Mai. 3, 15. Matt. 4, 7. Luke 4, 12. 1 Cor. 10, 9.) When God had so explicitly declared that ^th, with its effects, entitled men to be received into the church, it would be tempting him to look for other evidence or prescribe other terms of admission. Especially would this be so if the conditions thus insisted on were not only gratuitous but intrinsically onerous, and proved so by the experience of those who now wished to impose them, and of their predecessors. The intolerable yoke of which he speaks is not merely the complex requisitions of the ceremonial law ; for these they and their fathers could and did bear, and were only too prone to increase the burden in the hope of beuig thereby saved. The yoke meant is the whole law, as dis- tinguished from the Gospel, and of which the ceremonial sys- tem was a mere form or expression ; the covenant of works as distinguished from the covenant of grace in the economy of man's salvation ; the hope of deliverance by merit or obedience, as distinguished from deliverance by grace or favour. This had always been a yoke or burden, even to believers, who were now delivered from it by the change of dispensations, being taught to come at once to Christ without obstruction or delay, a privilege of which these Christian Pharisees were anxious to deprive Sie Gentiles.
1 1 . But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they.
£ut^ on the contrary, so fer from hoping to be saved our- selves by that which we are asked to impose upon the Gentile converts. Through the grace of the Lord Jesus Christy i. e. the divine mercy exercised through him alone, and here con- trasted with the heavy yoke of legal, ceremonial bondage. We (the converted Jews) believe (i. e. confidently expect) to he saved. JEken as^ literally, after (or according to) what manner (see above, on 1, 11. 7, 28, where the same noun and
Sronoun are used, but without the preposition.) This phrase enotes exact resemblance, even in minute particulars. They is explained by some to mean the gentile converts, by others the fathers, both which classes are referred to in the verse preceding. Both constructions are granmiatical, and each affords a good sense in itself and in relation to the context. According to the first, the meaning is, we ought to lay no un- necessary yoke upon them, for our own hope of salvation is
ACTS 16, 11-13. 79
the same with theirs. Accordiog to the other, it is, we ought not to lay upon the Gentiles the same yoke which our fathers found so useless, since they as well as we were obliged after all to be saved by grace. On the whole, the former explana- tion is more natural, and now commonly preferred. The reference of vse and they to Peter and Paul or to Peter and James, Paul and Barnabas, respectively, is a forced construc- tion needing no refutation.
12. Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them.
Then^ and, or but. AU the mvUitude^ the whole mass, of those present, implying a much larger number than the Apostles and the l^lders (v. 6), unless these were very numer- ous. (See below, on vs. 22. 23.) K^ silence is a single word in Greek, to which there is no exact equivalent in English. There was no continuation or renewal of the previous dispute, but silent attention to the statement made by Barnabas and Paul in confirmation of Peter's argimaent. Oave audience^ literally, heard or listened. As Paul was not one of the twelve, but the Apostle of the Gentiles, his name stands nat- urally after that of Barnabas, by whom he was originally intro- duced and recommended to the brethren at Jerusalem. (See above, on 9, 27.) Declaring^ see above, on 10, 8, and below, on 21, 19. Miracles (or rather signs) and vsonders (see above, on 2, 43. 4, 30. 5, 12. 6, 8. 7, 36. 8, 13. 14, 31) is not a figure for extraordinary moral changes, such as conviction and con- version, which might be aescribed as " miracles of grace ;'* but literal miracles, attesting their divine legation and the au- thority by which they received Gentile converts and organized Gentile churches.
13. And after they had held their peace, James answered, saying, Men (and) brethren, hearken unto me:
Held their pea^ were silent, ceased; the same verb that is used in the preceding verse. Answered^ not merely spoke (see above, on 3, 12. 5, 8. 10, 46), but respondedXo what Peter.
80 ACTS 15, 13-15.
Paul and Barnabas had just said ; or replied to the question which had brought them together. James is supposed by many to be ^^ James the brother of the Lord" (QaL 1, 19), not one of the twelve, but an xmbeliever ^John 7, 5), till oonvinced by Christ's appearing to him after nis resurrection (1 Cor. 15, 7), sumamed the Just, and put to death by the Jews soon after the dose of the New Testament history. There is however a strong presumption that the person hold- ing so distinguished a position in the church at Jerusalem, wmle the Apostles still survived, was himself one of their num- ber ; and as James the son of Alpheus was probably a cousin of our Saviour (see above, on 1, 13), he might be called his brother (GraL 1, 19) in strict accordance with biblical and ori- ental usage. (See Gen. 14, 16. 29, 12. 15. Rom. 1, 13. 9, 3. 1 Cor. 1, 1.) It is very possible that James resided in Jeru- salem more constantly than any other of the twelve, and had special charge of the church there, not however as an ordinary pastor, much less as a diocesan bishop, but as a resident Apostle. (See above, on 12, 17, and below, on 21, 18.) Mearken unto me, or simply hear me, i. e. me too, or me also ; hear what I, as well as they who have already spoken, have to say upon the suWect. This request is very fer from &vouring the notion that James spoke with superior authority, or even as the president of the assembly.
14. 15. Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name. And to this agree the words of the proph- ets; as it is written :
Simeon, the Septuagint form of the Hebrew name, found also in 13, 1 above, and in Luke 2, 25. 34. 3, 30. Rev. 7, 7, and used by Peter himself in one of his epistles (2 Peter 1,1.) The more usual form {Simon) is rather Greek than Hebrew ; but both occur in Jewish books. Some have strangely supposed that James has reference here to the words of Simeon in Luke 2, 80-32. At the first, or simply first, L e. before Paul and Barnabas had preached to tne Gentiles, thus deciding the whole question in advance (see above, on vs. 7-9.) Visited, or viewed, surveyed, with a view to choosing (see above, on 6, 3. 7, 23.) Gentiles, nations (see above, on vs. 3. 7. 12. A people, chosen people, church (see above, on 13, 17. 24, 31.)
ACTS 16, 15.16. 81
For his namej i. e. to ^be called his people, or perhaps, to be founded on Ins name, or in reliance on it (see above, on 2, 38. 4, 17. 18. 5, 28. 40.) JFor his hofumr or glory is not expressed though necessarily implied. The whole verse refers to the important fact, alleged by Peter, that this direct reception of the Gentiles was no new thing introduced by Paul and Barna- bas, but practised long before by Peter, with express divine approval. The &ct thus historically proved James now shows to have been no afterthought or departure from the purpose previously revealed, but a part of the divine plan from the beginning, as attested by the Prophets, the inspired writers of the Old Testament, and more particularly tnose who were commissioned to predict the advent of Mesfflah (see above, on 3,21.24. 7,62. 10,43, 13,27.)
16. After this I will return, and will build again the tabernacle of David, which is fallen down ; and I will build again the ruins thereof, and I will set it up.
These are not given as the words of more than one prophet, but as a specimen or single instance of the way in which the prophets, as a class, contemplate the vocation of the Grentiles. The quotation is made from the Septuagint version, even where it varies most from the original ; not because the latter would not answer the Apostle's purpose, but because he no doubt spoke in Greek, and therefore used the current version, witnout regard to its inaccuracies, as they did not in- terfere with the design of his quotation. The original passage is Amos 9, 11. 12. After these things^ although not a literal translation of the Hebrew, conveys the same essential meaming, that of mere posteriority or subsequence. IwiU return is nei- ther in the Hebrew nor the Septuagint, but supplied by the Apostle, in perfect keeping with the sense of both, as an intro- ductory suggestion that the prophecy is one of restoration and returning favour. Some, with less probability, regard it as a Hebrew idiom for again (I will again rebuild), which would be singularly out of place in a translation when it is not found in the ori^naL (As to the idiom in question, see above, on 7, 42.) Muild again, or rebuild^ answering to one Greek word. TaberrMcle, tent, not put for house or dwelling in genera], but for the meanest and least durable of human habitations, contrasted with a royal palace, to denote the low condition to which David's fiunily must be reduced before the
VOL. II. p
82 ACTS 15, 16-18.
prophecy could be fulfilled. The same change is elsewhere represented by a shoot sprinring from the root or stump of a prostrate tree (Isai. 11, 1.) The image here presented is not merely that of a tent, but of a fallen tent. JiuinSj breaches, firaements, or remains. iSet it up (or rather upright) is again a smgle word in Greek and might be rendered, re^erect.
17. That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is pall- ed, saith the Lord, who doeth all these things.
The original is, that they may inherit (or possess) the rem- nant of Edom and aU the nations. Edom is particularly named as a hereditary enemy of Israel, who had been subdued by David, but revolted under his successors. That it is merely used to represent the Grentiles, appears from the generic terms that follow. That the conquest here foretold is a spiritual one, is clear from the last clause, upon whom my name is called^ which is often applied to Israel, as Jehovah's consecrated or peculiar people. (See Deut. 28, 9. 10. Isai. 63, 19. Jer. 7, 10. 11. 14, 9, and compare Deut. 12, 6. Jer. 15, 16. 33, 2.) The essential meaning of the passage, therefore, is that the restora- tion of the kingdom of David was to be connected with the spiritual conquest of the Gentiles ; and as such a subjugation is not merely passive, but involves the act of seeking after God, it is expressed sufficiently though not exactly in the Septua- gint version here adopted. All these things is merely an am- plification of the original expression (this,\ AU^ however, is omitted in the oldest manuscripts and versions.
18. Known mito God are all his works fix)m the beginning of the world.
According to the received text, here translated, this verse expresses still more strongly and directly than v. 15, the im- portant fact that the reception of the Gentiles into the church was no afterthought or innovation, but a part of the divine plan from the beginning. But as the greater part of this verse is very variously given in the manuscripts, and whollv wanting in several of the oldest, the modem critics have ex- punged it, leaving only the words, known from, the beginning^ which must then be read as the concluding words of the pre- ceding sentence, saith the Lord^ the