6 And when Herod would have brought him forth, the same night Peter was sleeping beWeen two soldiers, bound with two chains; and the keepers before the door kept the prison.
7 And, behold, the a angel of the Lord came upon him, and a light shined in the prison: and lie
1 Pet. iv. 8, u\la\e fervent charity among vourselves." The word has rather the idea that their prayer was earnest and fervent, than that it was constant. IT Of the church. By the church.
6. And when Herod would have brought him forth. When he was about to bring him "to be put to death. If The same night. That is, the night preceding. The intention of Herod was to bring him out as soon as the Passover was over; but during the night which immediately preceded the day in which Herod intended to bring him to punishment, Peter was rescued. *A Peter was sleejnng. Here is an instance of remarkable composure, and one of the effects of peace of conscience and of confidence in God. It was doubtless known to Peter what the intention of Herod was. James had just been put to death; and Peter had no reason to expect a better fate. And yet in this stale, he slept as quietly as if there had been no danger, and was roused even by an angel to contemplate his condition, and to make his escape. — There is nothing that will give quiet rest and gentle sleep so certainly as a conscience void of offence; and in the midst of imminent dangers, he who confides in God may rest securely and calmly. ff Between two soldiers. Note, ver. 4. Peter was bound to the two. His left hand was chained to the right hand of one of the soldiers, and his right hand to the left hand of the other. This was a common mode of securing prisoners among the Romans. See abundant authorities for this quoted in Lardner's Credibility, part i. ch. x. § 9. Loud. ed. 1829. vol. i. pp. 242, 243, &c. IT And the keeper, &e See ver. 4. Two so' iers were stationed at the door. We may see now that every possible precantion was used to ensure the pafe custody of Peter. (1.) He was in prison. (2.; lie was in the charge of sixteen men, who could relieve each other when weary, and thus every security was given that he could not escape by inattention or weariness on their part. (3.) He was hound fast between two men. And (4.)
smote Peter on the side, and raised him up, saying, Arise up quickly. And b his chains fell off from Ma hands.
8 And the angel said unto him, Gird thyself, and bind on thy sandals: and so he did. And he saith unto him, Cast thy garment about thee, and follow me.
He was further guarded by two others, whose business it was to watch the door of the prison. It is to be remembered, also, that it was death for a Roman soldier to be found sleeping at his post. And in this way every possible security was given for the safe keeping of Peter. But God can deliver in spite of all the precautions of men; and it is easy for him to overcome the most cunning devices of his enemies.
7. And behold the angel of the Lord. See Note, ch. v. 19. IT Came upon him. Greek, Was present with him; stood near him (esrie-rii). IT And a light shined in the prison. Many have supposed that this was lightning. But light, and splendour, and shining apparel are commonly represented as the accompaniments of the heavenly beings when they visit the earth Luke ii. 9; xxiv. 4. Comp. Mark ix. 3. It is highly probable that this light was discerned only by Peter; and it would be to him an undoubted proof of the divine interposition in his behalf. IT And he smote Peter on the side. This was doubtless a gentle blow or stroke to arouse him from sleep. IT, And his chains, &c. This could have been only by divine power. No natural means were used, or could have been used without arousing the guard. It is a sublime expression of the ease with which God can deliver from danger, and rescue his friends. Comp. ch xvi. 26.
8. Gird thyself. When they slept, the outer garment was thrown off, and the girdle with which they bound their inner garment, or tunic, was loosed. He was directed now to gird up that inner garment as they usually wore it; that is, to dress himself, and prepare to follow him. IT Bind on thy sandals. Put on thy sandals— prepared to walk. Note, Matt. hi. 11. 1F Cast thy garment about thee The outer garment, that was thrown loosely around the shoulders. It was nearly square, and was laid aside when they slept, or worked, or ran. The direction was that he should dress himself in his
9 And ho went out, and followed him; and wist not " that it was true which was done by the angel; bin thought he saw a vision.6
10 When they were past the first and the second ward, they came unto the iron gate that leadel h unto the city, which opened to them of his own accord; and they went out, and passed on through one street; and forthwith the angel departed from him.
9. And roisl not. Knew not. H That it teas true. That it was real. % Sav> a vision. That is, was a representation made to his mind, similar to that which he had seen before. Comp. ch. x. 11, 12. It was so astonishing, so unexpected, so wonderful, that he could not realize that it was true.
10. The first and second ward. The word which is here rendered ward ^gx.tucifv), properly denotes the act of guarding; but it is most commonly used to denote a prison, or place of confinement. In this place it seems to denote the guard itself — the soldiers stationed at intervals in the entrance into the prison. These were passed silently, probably a deep sleep having been sent on them to facilitate the escape of Peter. IT The iron gate. The outer gate, secured with iron, as the doors of prisons are now. 1F That leadeth unto the city. Or rather into (tlq) the city. Jerusalem was surrounded by three walls. (See Lightfoot on this place.) The prison is supposed to have been situated between two of these walls. And it is probable that the entrance to the prison was immediately from the inner wall, so that this gate opened directly into the city. M Of his own accord. Itself. It opened spontaneously, without the application of any force, or key, thus showing conclusively that Peter was delivered by miraculous interposition. IT And passed on through one street. Till Peter was entirely safe from any danger of pursuit, and then the angel left him. God had effected his complete rescue, and now left him to his own efforts as usual.
11. And when Peter was mine to himself. This expression naturally means when he had overcome his amazement,
11 And when Peler was come to himself, he said, New 1 know of a surety that the Lord hath sent c his angel, and hath d delivered me out of the hand of Herod, and from all the expectation of the people of the Jews.
1:2 And when he had considered the thing) he came to the house of Mary the mother of John, whosa surname was Mark; where many c were gathered together, praying.
liveranee, so as to be capable of reflection. He had been amazed by the whole transaction. "He thought it was a vision; and in the suddenness and rapidity with which it was done, he had no time for cool reflection. The events of divine providence often overwhelm and amaze us; and such are their suddenness, and rapidity, and unexpected character in their development, as to confound us, and prevent calm and collected reflection. IT Of a surety. Certainly, surely. He considered all the circumstances, he saw that he was actually at liberty, and that it could have been effected only by divine interposition, f The expectation of the people. From this it appears that the people earnestly desired his death; and it was to gratify that desire that Herod had imprisoned him.
12. And when he had considered, (fee- Thinking on the subject; considering what he should do in these circumstances. IT He came to the house of Mary, &c. Probably this house was near him; and he would naturally seek the dwelling of a Christian friend. *S The mother of John, &C. Probably this was the John Mark who wrote the gospel. But. this is not certain. 1" Whose surname. Greek, Who was called Mark. It docs not mean that he had two names conferred, as with us, both of which were used at the same time. But he was called by either, the Greeks probably using the name Mark, and the Jews the name John. He is frequently mentioned afterwards, as having been the attendant of Paul and Barnabas in their travels, ver. 2.0; xv. 3d. 2 Tim. iv. 11. He was a nephew of Barnabas. Col. iv. 10. IT Where many were gathered together, praying. This was in the night, and it shows the propriety of observing extraordinary seasons of prayer, even in the night. Peter was to have been put to death the next
13 And as Peter knocked at the door of the gate, a damsel came ' to hearken, named Rhoda.
14 And when she knew Peter's
day; and they assembled to pray for his release, and did not intermit their prayers. When dangers increase around us and our friends, we should become more fervent in prayer. While "life remains we may pray; and even when there is no human hope and we may have no power to heal or deliver, stilt God may interpose, as he did here, in answer to prayer.
13. At the door of the gate. Rather the door of the vestibule, or principal entrance into the house. The" house was entered through such a porch or vestibule, and it was the door opening into this which is here intended See Note, Matt. ix. 2. H A damsel. A girl. IT Came to hearken. To hear who was there. 1T Named Rhoda. This is a Greek name (signifying a rose. It was not unusual for the Hebrews to give the names of flowers, &c. to their daughters. Thus Susanna, a lily; Hadessa, a myrtle; Tamai, a palm-tree, &c. (Grotius.)
14. She opened not the gate. At this time of night, and in these circumstances, the door would be fastened. Christians were doubtless alarmed by the death of James, and the imprisonment of Peter, and they would take all possible precautions for their own safety. If For gladness. In her joy she hastened to inform those who were assembled of the safety of Peter.
15. 'IViou art mad. Thou art insane. They seemed to have regarded his rescue as so difficult and so hopeless, that they deemed it proof of derangement that she now affirmed it. And yet this was the very thing for which they had been so earnestly praying. When it was now announced to them that the object of their prayers was granted, they deemed the messenger that announced it insane. Christians are often surprised even when their prayers are answered. They are overwhelmed and amazed at the success of their own petitions, and are slow to believe that the very thing for which they have sought could be granted. It shows perhaps with how little faith, after all, they pray; and how slow they are to believe that God can hear and answer prayer. In a revival of religion, in answer to prayer, Christians are often overwhelmed, and asto-
voice, she opened not the gate for gladness, hut ran in, and told how Peter stood before the gate.
15 And they said unto her,
nished when even their own petitions are granted, and when God manifests hij own power in his own way and time Prayer should be persevered in, and we should place ourselves in a waiting posture to catch the first indications that God has heard us with joy. IT But she constantly affirmed it. She insisted on it. How much better it would have been to have hastened at once to the gate, than thus to have engaged in a controversy on the subject. Peter was suffered to remain knocking, while they debated the matter. Christians are often engaged in some unprofitable controversy, when they should hasten to catch the first tokens of divine favour, and open their arms to welcome the proofs that God has heard their prayers. 1F Then said they. Still resolved not to be convinced. 1T It is his angel. Any way of accounting for it rather than to admit the simple fact, or to ascertain the simple truth. All thia was produced by the little hope which they had of his release, and their earnest desire that it should be so. It was just such a state of mind as is indicated when we say ' the news is too good to be believed.' The expression it is his angel may mean, that they supposed the tutelary guardian, or angel appointed to attend Peter, had come to announce something respecting him, and that he had assumed the voice and form of Peter, in order to render them certain that he came from him. This notion arose from the common belief of the Jews, that each individual had assigned to him, at birth, a celestial spirit, whose office it was to guard and defend him through life. Note, Matt, xviii. 10. That the Jews entertained this opinion is clear from their writings. (See Kmnoel.) Lightfoot thinks that they who were assembled supposed that this angel had assumed the voice and manner of Peter, in order to intimate to them that he was about to die, and to excite them to earnest prayer that he might die with constancy and firmness. Whatever their opinions were, however, it proves nothing on these points. There is no evidence that they were inspired in these opinions, nor are their notions countenanced by the Scriptures They were the mere common traditions of the Jews, and prove nothing in regard
Thou art mad. But she constantly affirmed thai it was even so. Then said they, It is his a angel.
16 But Peter continued knocking: and when they had opened the door, and saw him, they were astonished.
17 I3ut he beckoning- J unto them with the hand, to hold their peace, declared ' unto them how the Lord had brought him out of the prison.
16. Were astonished. They were now convinced that it was Peter, and they were amazed that he had been rescued. As yet they were of course ignorant of the manner in which it was done.
17. But he beckoiiing, &c. To prevent the noise, and tumult, and transport which was likely to be produced. His wish was, not that there should be clamorous joy, but that they should listen in silence to what God had done. It was sufficient to awe the soul, and produce deep, grateful feeling. A noise might evcite the neighbouring Jews, and produce danger. But religion is calm and peaceful; and its great scenes and surprising deliverances are rather fitted to awe the soul, to produce calm, sober, and grateful contemplation, than the noise of rejoicing, and the shoutings of exultation. The consciousness of the presence of God, and of his mighty power, does not produce rapturous disorder and tumult, but holy, solemn, calm, grateful emotion. 1T Go, shew these things, &c. Acquaint them that their prayer is heard, and that they may rejoice also at the mercy of God. IT Unto James. James the son of Alpheus, commonly called the Less. Note, ver. 2. Acts i. 13. Matt x.2. IT And to the brethren. Particularly to the other apostles. IT And v:ent into another place. Probably a place of greater safety. Where he went is not known. The papists pretend that he went to Rome. But of this there is no evidence. He is mentioned as in Jerusalem again, in ch. xv. The meaning is evidently that he went into gome place of retirement till the danger was passed.
IS. No small stir. Amazement that lie had escaped, and apprehension of the consequences. The punishment which they had reason to expect, for having suffered his escape, was death. Q2
And he said, Go, shew these things unto James, and to the brethren. And he departed, and went into another place.
18 Now as soon as it was day, there was no small stir among the soldiers, what was become of Peter.
19 And when Herod had sought for him, and found him not, he examined the keepers, and command -
19. He examined the keepers. The soldiers who were intrusted with his custody. Probably only those who had the special care of him at that watch of the night. The word examine here means to inquire diligently, to make investigation. He subjected them to a rigid scrutiny to ascertain the manner of his escape; for it is evident that Herod did not mean to admit the possibility of a miraculous interposition. IT Should be put to death. For having failed to keep Peter. This punishment they had a right to expect for having suffered his escape. IT And he went down, &c. How soon after the escape of Peter he went down to Ca;sarea, or how long he abode there, is not known. Ca> sarea was rising into magnificence, and the Roman governors made it often their abode. Note, Acts viii. 40. Comp. Acts xxv. 1. 4. This journey of Herod is related by Josephus, Antiq. b. xix. ch. viii § 2. He says that it was after he had reigned over all Judea three years. IT And there abode. That is, till his death, which occurred shortly after. We do not learn that he made "any further inquiry after Peter, or that he attempted any further persecutions of the Christians. The guard was undoubtedly put to death; and thus Herod used all his power to create the impression that Peter had escaped by then negligence; and this would undoubtedly be believed by the Jews. See Matt.xxvih. 15. He might himself perhaps be convinced, however, that the escape was by miracle, and be afraid to attempt any further persecutions; or the affairs of his government might have called off his attentnn to other things; and thus, as in the case of the " persecution that arose about Stephen," the political changes and dangers might divert the attention from putting Christians to death. Note, ch. ix. 31. Thus by the providence °f God this persecution, that had been commenced, not by popular tumult, but by royal authority od that they should be put to death. And he wen: down from Judea to Cesarea, and there abode.
20 And Herod ' was highly displeased with them of Tyre and Sidon: but they came with one accord to him, and, having made Blastus '2 the king's chamberlain their friend, desired peace; because
i or, bare an hostile mind, intending war. i That was over thi king's bed-chamber.
and power, and that was aimed at the very pillars of the church, ceased. The prayers of the church prevailed; and the monarch was overcome, disappointed, humbled, and by divine judgment soon put to death.
20 And Herod was highly displeased, &c. Greek, Bare an hostile mind, intending war. See the margin. The Greek word (?-j/*o/ux'/,&v) does not. occur elsewhere in the New Testament. It means to meditate war; to purpose war in the mind; or here probably, to be enraged or angry at them. What was the cause of this hostility to the people of Tyre and Sidon is not mentioned, and conjecture is useless. It is not at all inconsistent, however, with the well known character of Herod. It was probably from some cause relating to commerce. Tyre and Sidon were under the Roman power, and had some shadow of liberty {Grofius); and it is probable that they might have embarrassed Herod in some of his regulations respecting commerce. IF Tyre and Sidon. Note. Matt. xi. 21. They were north of Cassarea. IT They came with one accord. Fearing the effects of his anger, they united in sending an embassage to him to make peace. IF Blastus the. hive's chamberlain. See Rom. xvi. 23. The word chamberlain denotes an officer who is charged with the direction and management of a chamber, or chambers, particularly a bed-chamber. It denotes here a man who had charge of the bed-chamber of Herod. IF Because their country was nourished, &c. Was supplied by the tprritories of Herod. The country of Tyre and Sidon included a narrow strip of land on the coast of the Mediterranean. Of course they were dependent for provisions, and for articles of commerce, on the interior country; but this belonged to the kingdom of Herod; and as they were entirely dependent on his country, s he had power to dry up the sources of toeir support and commerce, they were ne more urgent to secure his favour.
their ° country was nourished by the king's country.
21 And upon a set day, Herod, arrayed in royal apparel, sat upon his throne, and made an oration unto
22 And the people gave a shout, saying, It is h the voice of a god, and not of a man.
21. And upon a set day. An appointed, public day. This was the second day of the sports and games which Herod celebrated in Cagsarea in honour of Claudius Cagsar. Josephus has given an account of this occurrence, which coincides remarkably with the narrative here. The account is contained in his Antiquities of the Jews, b. xix. ch. viii. § 2, and is as fol-
lows: " Now when Agrippa had reigned three years over all Judea, he came to the city Carsarea, which was formerly called Strato's Tower; and there he exhibited shows in honour of Cagsar, upon his being informed that there was a certain festival celebrated to make vows for his safety. At which festival a great multitude was gotten together of the principal persons, and such as were of dignity throughout his province. On the second day of which shows, he put on a garment made wholly of silver," &c.
IF Arrayed in royal apparel. In the apparel of a king. Josephus thus describes the dress which Herod wore on that oc-
casion. "He put on a garment made wholly of silver, and of wonderful contexture, and early in the morning came into the theatre [place of the shows and games], at which time the silver of his garment, being illuminated by the first reflection of the sun's rays upon it, shone after a surprising manner, and was so resplendent as to spread a horror over those that looked intently on him." IF Sat upon
his throne. This does not denote a throne in the usual sense of that word, but a high seat in the theatre, where he sat, and from whence he could have a full view of the games and sports. From this place he made his speech. IF Made an oration. Addressed the people. What was the suliject of this speech is not intimated by Luke or Josephus.
22. And the people gave a shout. A loi.d applause. IF It is the voice ofja. god, ivo. It is not probable that the Jews joined in this acclamation, but that, it was made by the idolatrous Gentiles. Josephus gives
23 And immediately the angel of the Lord smote him,becausehegave not God the glory: and he was eaten
a similar account of their feelings and con-
duct. He say-'. " And presently his flatterers cried out, one from one place, and another horn another (though not for his good), that he was a god; and they added, Be thou merciful unto us, for although we have hitherto reverenced thee only as a king, yet shall we henceforth own thee as a superior to mortal nature.' " It is true
that Josephus says that this was done when they saw his splendid apparel, and that he gives no account of his addressinn the people; while Luke describes it as the effect of his speech. But the discrepancy is of no consequence. Luke is as credible an historian as Josephus; and his account is more consistent than that of the Jewish historian. It is far more probable that this applause and adoration would be excited by a speech, than simply by beholding his apparel.
23. And immediately the angel of the fjord. Diseases and death are in the Scriptures often attributed to an angel. See 2 Sam. xxiv. 16. 1 Chron. xxi. 12. 15. 20. 27. 2 Chron. xxxii. 21. It is not intended that there was a miracle in tins case, but it certainly is intended by the sacred writer, that his death was a divine judgment on him for his receiving homage as a god. Josephus says of him that he
" did neither rebuke them [the people], nor reject their impious flattery. A severe pain arose in his belly, and began in a most violent manner. And when he was quite worn out by the pain in his belly for live days, he departed this life, in the fifty-fourth year of his age, and the seventh of his reign." Josephus does not
mention that it was done by an angel, but savs that when he looked up, he saw an owl sitting on a rope o^ver his head, and judging it to be an evil omen, he immediately became melancholy, and was seized with the pain. IT Because he gave •tot Go / the glory. Because he was willing himself to receive the worship due to God. It was the more sinful in him as he was a Jew, and was acquainted with the true God, and with the evils of idolatry, lie was proud, and willing to be flattered, and even adored. He had tougM their applause; he had arrayed himself in this splendid manner to excite their admiration; and when they carried it even so fir as to offer divine homage, he did not reject the impious flattery, but of worms, and gave up the ghost. '21 But the word of God grew a and multiplied.
listened still to their praises. Hence he was judged; and God vindicated his own insulted honour by inflicting severe pains on him, and by his most awful death H And he teas eaten of worms. The \\<>rd used here is not elsewhere found in the New Testament. A similar disease is recorded of Antiochus Epiphanes, in the Apocrypha. 2 Mac. ix. 5, " But the Lord Almighty, the God of Israel smote him with an invisible and incurable plague, for a pain in the bowels that was remediless, came upon him, and sore torments of the inner parts (ver. 9), so that worms rose up out of the bo»ly of this wicked man," &c. Probably this was the disease knovvn as morbus pedicularis. It is loathsome, offensive, and mow! painful. See the death of Antiochus Epiphanes, described in 2 Mac. ix. With this disease also Herod the Great, grandfather of Herod Agrippa, died. Josephus, Antiquities, b. xvii. ch. 6, § 5. Such a death, so painful, sudden, and loathsome was an appropriate judgment on the pride of Herod. We may here learn, (].) That sudden and violent deaths are often an act of direct, divine judgment on wicked men. (2.) That men, when they seek praise and flattery, expose themselves to the displeasure of God. His glory he will not give to another. (3.) That the most proud, and mighty, and magnificent princes have no security of their lives. God can in a moment — even when they are surrounded by their worshippers and flatterers — touch the seat of life, and turn them to loathsomeness and putrefaction. What a pitiable being is a man of pride receiving from his fellow-men that homage which is due to God alone! See Isa. xiv. (1.) Pride and vanity, in any station of life, are hateful in the sight of God. Nothing is more inappropriate to our situation as lost, dying sinni nothing will more certainly meet the wrath of heaven. (5.) We have here a strong confirmation of the truth of the sacred narrative. In all essential particulars, Luke coincides in his account of the death of Herod with Josephus. This is one of the many circumstances which go to show that the sacred Scriptures were written at the time when they professed to be; and that they accord with the truth. See Lardner's Credibility, part i. ch. 1, $ G.
25 And Barnabas and Saul returned from Jerusalem when they had fulfilled their i ministry, and took with them John, whose surname w'as Mark.
24. But the word of God grew, &c. Great success attended it. The persecutions had now ceased; and notwithstanding all the attempts whicli had been made to crush it, still the church increased and flourished. The liberation of Peter and the death of Herod would contribute to extend it. It was a new evidence of divine interposition in behalf oi' the church; it would augment the zeal of Christians; it would humble their enemies; and fill those with fear who had attempted to oppose and crush the church of God.
25. Returned from Jerusalem. They had gone to Jerusalem to carry alms, and they now returned to Antioch. eh. xi. 30. T When then had, fulfilled their ministry. When they had accomplished the purpose for which they had been sent there; that is, to deposite the alms of the church at Antioch, in the hands of the elders of the churches, ch. xi. 30. IT John, whose surname was Mark. Note, ver. 12. From this period the sacred historian records chiefly the labours of Paul. The labours of the other apostles are, after this, seldom referred to in this book; and the attention is fixed almost entirely on the trials and travels of the great apostle of the Gentiles. His important labours, his unwearied efforts, his eminent success, rind the fact that. Luke was his com- fianion, may be the reasons why his lawn rs are made so prominent in the history. Through the previous chapters we have seen the church rise from small beginnings, until it was even now spreading into surrounding regions. We have seen it survive two persecutions, commenced and conducted with all the power and malice of Jewish rulers. We have seen the most zealous of the persecutors converted to the faith which he once destroyed; and the royal persecutor put to death by the divine judgment. And we nave thus seen that God wis the protector of the church; that no weapon formed against it could prosper; and that, according to the promise of the Redeemer, the gates of hell could not prevail against it In that God and Saviour, who tlun defended the church, we may still confide, and may be assured that He who was
IVTOW there were in the church -^ that was at Antioch, certain prophets and teachers; as Barnabas, and Simeon that was called
then its friend has it still " engraved on the palms of his hands," and intends that it shall extend until it fills the earth with light and salvation.
1. The church that was at Antioch. Note, ch. xi. 20. IT Certain prophets. Note, ch. xi. 27. IF And teachers. Teachers are several times mentioned in the New Testament as an order of ministers, 1 Cor. xii. 28, 29. Eph. iv. 11. 2 Pet. ii. 1. Their precise rank and duty are not known. It is probable that those here mentioned as prophets were the same persons as the teachers. They might discharge both offices, predicting future events, and instructing the people. IF As Barnahas. Barnabas was a preacher (ch. iv. 35, 36; ix. 27; xi. 22. 26); and it is not improbable that the names " prophets and teachers" here simply designate the preachers of the gospel. IT Simeon that icas called Niger. Niger is a Latin name meaning black. Why the name was given is not known. Nothing more is known of him than is here mentioned. IT Lucius of Cyrene. Cyrene was in Africa. Note, Matt, xxvii. 32. He is afterwards mentioned as with the apostle Paul when he wrote the epistle to the Romans. Rom. xvi. 21. IT And Mavaen. He is not elsewhere mentioned in the New Testament. 1 Which had been brought up with Herod the tetrarch. Herod Antipas, not Herod Agrippa. Herod was tetrarch of Galilee. Luke iii. 1. The word here translated "which had been brought up," <r;jv-rt-&c;;, denotes one who is educated or nourished at the same time with another. It is not elsewhere used in the New Testament. He might have been connected with the royal family, and being nearly of the same age, was educated by the father of Herod Antipas with him. He was therefore a man of rank and education, and his conversion shows that the gospel was not confined entirely in its influence to the poor. IF And Saul. Saul was an apostle; and yet he is here mentioned among the "prophets and teachers." Showing that these words denote ministers of the gospel in general, without reference to any particular order or rank.
Niger, and Lucius of Cyrene, and Mauaen. ' which had been brought up with Herod the tetrarch, and Saul.
2 As they ministered to the Lord, and fasted, the Holy Ghost
2. As lltry ministered to the Lord. It is probable that this took place on some day set apart for lasting and prayer. The expression " ministered to the Lord," denotes as they were engaged in prayer to the Lord, or as they were engaged in divine service. The Syriac thus renders the passage. 11 The Holy Ghost said. Evidently by direct revelation. IT Separate me- Set apart to me, or for my service. It does not mean to ordain, but simply to designate, or appoint to this specific work. 1 Fur the work whereanto I have called them. Not the apostolic office, for Saul was called to that by the express revelation of Jesus Christ "(Gal. i. 12), and Barnabas was not an apostle. The " work" to which they were now set apart was that of preaching the gospel in the regions round about Antioch. It was not any permanent office in the church, but was a temporary designation to a?nissionary enterprise in extending the gospel especially through Asia Minor and the adjacent regions. Accordingly, when, in the fulfilment of this appointment, they had travelled through Seleucia, Cyprus, Paphos, Pamphylia, Pkidia, &c. they returned to Antioch, having fulfilled the work to which they were separated. See Acts xiv. 26, 27. IT Whereunto I have caHed (hem. This proves that they received their commission to this work directly from God the Holy Spirit. It is possible that Paul and Barnabas had been influenced by the Spirit to engage in this work, but they were to be sent forth by the concurrence and designation of the church.
3. And when they had fasted. They were fasting when they were commanded to set them apart. Yet this probably refers to an appointed day of prayer, with reference to this very purpose. The first formal mission to the Gentiles was an important event in the church; and they engaged in this appointment with deep solemnity, and with humbling themselves before God. IT And prayed. This enterprise was a new one. The gospel had been preached to the Jews, to Cornelius, and to the Gentiles at Antioch. But there had been no solemn, and pub- said, Separate a me Barnabas and Saul for the work b whereunto I have called them.
3 And when they had fasted and prayed, and laid their hands on them, they sent them away.
He, and concerted plan of sending it to the Gentiles, or of appointing a mission to the heathen. It was a new event, and was full of danger and hardships. The primitive church felt the need of divine direction and aid in the great work. Two missionaries were to be sent forth among strangers, to be exposed to perils by sea and land; and the commencement of the enterprise demanded prayer. The church humbled itself, and this primitive missionary society sought, as all others should do, the divine blessing, to attend the labours of those employed in this work. The result showed that the •prayer was heard. IT And laid their hands on them. That is, those who are mentioned in ver. 1. This was not to set them apart to the apostolic office. Saul was chosen by Christ himself, and there is no evidence that any of the apostles were ordained by the imposition of hands. Note, Acts i. 26. Matt. x. 1—5. Luke vi. 12 — 16. And Barnabas was not an apostle in the original and peculiar sense of the word. Nor is it meant that this was an ordination to the ministry, to the office of preaching the gospel. For both had been engaged in this before. Saul received his commission directly from the Saviour, and began at once to preach. Acts ix. 20. Gal. i. 1 1—17. Barnabas had preached at Antioch, and was evidently recognised as a preacher by the apostles. Acts ix. 27; xi. 22, 23. It follows, therefore, that this was not an ordination in the doctrinal sense of this terra, either Episcopal, or Presbyterian, but was a designation to a particular work — a work of vast importance; strictly a missionary appointment by the church, under the authority of the Holy Ghost. The act of laying hands on any person was practised, not only in ordination, but in conferring a favour; and in setting apart for any purpose. See Lev m. 2. 8. 13; iv. 4. 29; xvi. 21. Num. viii. 12. Mark v 23; xvi. 18. Matt xxi.46. It means in this case that thev appointed them to a particular field of labour, and by laying hands on them they implored the "blessing of God to attend them. IT They sent them away. The church by
•1 So tney, being sent forth by the Holy Ghost, departed unto Seleucia; and from thence they sailed to Cyprus,
5 And when they were at Salamis, they preached the word of God in the synagogues of the Jews: and tney had also John to their minister.
6 And when they had gone
its teachers sent them forth under the direction of the Holy Ghost. All missionaries are thus sent hy the church; and the church should not forget its ambassadors in their great and perilous work.
4. Being sent forth by the Holy Ghost. Having been called to this work by the Holy Spirit, and being under his direction. IF Departed unto Seleucia. This city was situated at the mouth of the river Orontes, where it falls into the Mediterranean. Antioch was also built on this river, some distance from its mouth. H They sailed to Cyprus. An island in the Mediterranean, not far from Seleucia. Note, ch. iv. 3G.
5. And when they were at Salamis. This was the principal city and seaport of Cyprus. It was situated on the southeast part of the island, and was afterwards called Constantia. IT In the synagogues of the Jews. Jews were living in all the countries adjacent to Judea; and in those countries they had synagogues. The apostles uniformly preached first, to them. II And they had also John to their minister. John Mark. ch. xii. 12. He was their attendant; he was with them as a companion, yet not pretending to be equal to them in office. They had been specifically designated to this work. He was with them as their friend and travelling companion; perhaps also employed in making the needful arrangements for their comfort, and for the supply of their wants in their travels.
6. And when they had gone through the isle. The length of the island, according to Strabo, was one thousand and four hundred stadia, or nearly one hundred and seventy miles. IT Unto Paphos. Paphos was a city at the western extremity of the island. It was the residence of the proconsul, and was distinguished for a splendid temple erected to Venus, who was worshipped throughout the island. Cyprus was fabled to be the place of the birth of this goddess. It had, besides Paphos and Salamis, several towns of note — L'itium, the birth-place of Zeno; Amathus,
through the isle unto Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Bar-jesus:
7 Which was with the deputy of the country, Scrgius Paulus, a prudent man; who called for Barnabas and Saul, and desired to hear the word of God.
sacred to Venus, &c. Its present capital is Nicosia. Whether Paul preached at any of these places is not recorded. The island is supposed formerly to have had a million of inhabitants. T A certain sorcerer. Greek, Magus, or magician. See Note, ch. viii. 9. If A false prophet. Pretending to be endowed with the gift of prophecy; or a man, probably, who pretended to be inspired. IT Bar-jesus. The word Bar is Syriac, and means son. Jesus, or Joshua, was not an uncommon name among the Jews. The name was given from his father — son of Jesus, or Joshua; as Bar-jonas, son of Jonas.
7. Which was with the deputy. Or with the proconsul. Cyprus was at this time subject to the Roman empire, and was governed by a proconsul appointed by the emperor. The provinces subject to Rome were governed by persons who held their office originally from the consul, or chief magistrate of the Roman republic. Men of the rank of senators were usually appointed to these offices. See on this subject Lard ner's Credibility, parti, ch. i.§ 11, where he has fully vindicated the accuracy of the appellation which is here given to Sergius by Luke. H Sergius Paulus, a prudent man. The word here rendered prudent means intelligent, wise, learned. It also may have the sense of candid, and may have been given to this man because he was of large and liberal views, of a philosophic and inquiring turn of mind, and was willing to obtain knowledge from any source. Hence he had entertained the Jews; and hence he was willing also to listen to Barnabas and Saul. It is not often that men in office, and men of rank, are thus willing to listen to the instructions of the professed ministers of God. IT Who called for Barnabas and Said. It is probable that they had preached in Paphos, and Sergius was desirous himself of hearing the import of their new doctrine. If And desired to hear, &c. There is no evidence that he then wished to listen to this as divine truth, or that he was anxious about his own salvation, but rather as a speculative inquiry. It was a
8 But Elymaa the sorcerer (for so is his name by interpretation) a withstood them, seeking to turn away the deputy from the faith.
9 Then Saul (who also is called
professed characteristic of many ancient philosophers to be willing to receive instruction from any quarter. Comp. Acts xvii 19, 20.
8. But Elymas the sorcerer, for so is his name by interpretation. Elymas the magician. Elymas is the interpretation, not of the name Bar-jesus, but of the word rendered the sorcerer. It is an Arabic word, and means the same as Magus. It seems that he was better known by this foreign name than by his own. IT Withstood them. Resisted them. He was sensible that if the influence of Saul and Barnabas should be extended over the proconsul, that he would be seen to be an impostor, and his power be at an end. His interest, therefore, led him to oppose the gospel. His own popularity was at stake; and being governed* by this, he opposed the gospel of God. The love of popularity and power, the desire of retaining some political influence, is often a strong reaspn why men oppose the gospel. IT To turn away the deputy from th° faith. To prevent the influence of the truth on his mind; or to prevent his becoming the friend and patron of the Christians.
9. Then Saul (who is also called Paul). This is the last time that this apostle is called Saul. Henceforward he is designated by the title by which he is usually Known," as Paul. When, or why, this change occurred in the name, has been a subject on which commentators are not agreed. From the fact that the change in the name is here first intimated, it would seem probable that it was first used in relation to him at this time. By whom the name was given him — whether he assumed it himself, or whether it was first given him by Christians or by Romans — is not intimated. The name is of Roman origin. In the Latin language the name Paulus signifies I idle, dwarfish; and some have conjectured that it was given by his parents to denote that he was small when born; others, that it was assumed or conferred in subsequent years because he was little in stature. The name is not of the same signification as the name Saul. This signifies one that is asked, or desired. After all the conjectures on iliis subject, it is probable, (1.) That this name was first used here; for before this, even after
Paul), filled with the Holy Ghost set his eyes on him,
10 And said, O full of all subtilty and all mischief, thou child of the devil, thou enemy of all righteous-
his conversion, he is uniformly called Saul. (2.) That it was given by the Romans, as being a name with which they were more familiar, and one that was more consonant with their language and pronunciation. It was made by the change of a single letter; and probably because tho name Paul was common among them, and pronounced perhaps with greater facility. (3.) Paul suffered himself to be called by this name, as he was employed chiefly among the Gentiles. It was common for names to undergo changes quite as great as this, without our being able to specify any particular cause, in passing from one language to another. Thus the Hebrew name Jochanan among the Greeks and Latins was Johannes, with the French it is Jean, with the Dutch Hans, and with us John. {Diddndgc.) Thus Onias becomes Menelaus; Hillel, Pollio; Jakim. Alcimus; Silas, Silvan us, &c. (Grotius.) IT Filled with the Holy Ghost. Inspired to detect his sin; to denounce divine judgment; and to inflict punishment on him. Note, ch. ii. 4. 1F Set his eyes on him. Looked at him intently.
10. O full of all subtilty and mischief. The word subtilty denotes deceit and fraud; and implies that he was practising an imposition, and that he knew it. The word rendered mischief ('exS*™?} >■■'.$) denotes properly facility of acting, and then slight of hand; sly, cunning arts, by which one imposes on another, and deceives him with a fraudulent intention. It is not elsewhere used in the New Testament. The art of Elymas consisted probably in slight of hand, legerdemain, or trick, aided by skill in the abstruse sciences, by which the ignorant might be easily imposed on. See Note, ch. viii. 9. 1T Child of the devil Being under his influence; practising his arts; promoting his designs by deceit and imposture, so that he may be called your father. Note, John viii. 4 L Satan is here represented as the author of deceit, and the father of lies. V Eru>- jny of all righteousness. Practising deceit and iniquity, and thus opposed to righteousness and honesty. A man who live* by wickedness will, of course, be the foe of every form of integrity. A man who lives by fraud wdl be opposed to the truth; a pander to the vices of men will
uess, Avilt thou not cease to pervert the right ways of the Lord 1
] 1 And now, behold, the hand of the Lord is upon thee, and thou slialt be blind, not seeing the sun
hate the rules of chastity and purity; a manufacturer or vender of ardent spirits will be the enemy of temperance societies. IT ]Vilt thou not cease to pervert. In what way he had opposed Paid and Barnabas is not known. Probably it might be by misrepresenting their doctrines; by representing them as apostate Jews; and thus by retarding or hindering the progress of the gospel. The expression " wilt thou not cease" implies that he had been engaged sedulously in doing this, probably from the commencement of their work in the city. 1T The right ways of the Lord. The straight paths, or doctrines of the Christian religion, in opposition to the crooked and perverse arts of deceivers and impostors. Straight paths denote integrity, sincerity, truth. Jer. xxxi. 9. Heb. xii. 13. Comp. Isa. xl. 3, 4; xlii. 16. Luke iii. 5. Crooked ways denote the ways of the sinner, the deceiver, the impostor. Deut. xxxii. 5. Fs. exxv. 5. Prov. li. 15. Isa. lix.8. Phil. ii. 15.
11. The hand of the Lord is upon thee. God shall punish thee. By this sudden and miraculous punishment, he would be awed and humbled; and the proconsul and others would be convinced that he was an impostor, and that the gospel was true. His wickedness deserved such a punishment; and at the same time that due punishment was inflicted, it was designed that the gospel should be extended by this means. In all this there was the highest evidence that Paul was under the inspiration of God. He was full of the Holy Ghost; he detected the secret feelings and desires of die heart of Elymas: and he inflicted on him a punishment that could have proceeded from none but God. That the apostles had the power of inflicting punishment in many cases, is apparent from various places in the New Testament. 1 Cor. v. 5. 1 Tim. i. 20. The punishment inflicted on Elymas, also, would be highly emblematic of the darkness and perverseness of his conduct. H 1 7ot seeing the sun for a season. For how long a time this blindness was to continue, is nowhere specified. It was however in mercy ordained that the blindness should not be permanent and final. Nothing would be more likely to lead him to reflection and repentance than such a state of blindness. It was 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. 12 Then the deputy, when he such a manifest" proof that God was opposed to him; it was such a sudden divine judgment; and it so completely cut him off from all possibility of practising his arts of deception, that it was adapted to bring him to repentance. Accordingly there is a tradition in the early church that he became a Christian. Origen says, that " Paul, by a word striking him blind. by anguish converted him to godliness." (Clark.) If A mist. The word here used properly denotes a darkness or obscurity of the air; a cloud, &c. But it also denotes an extinction of sight by the drying up or disturbance of the humours of the eye. (Hippocrates, as quoted by Schleusner.) IT And darkness. Blindness; night What was the precise cause or character of this miracle is not specified. IT And he went about, &c. This is a striking account of the effect of the miracle. The change was so sudden that he knew not where to go. He sought some one to guide him in the ways in which he had before been familiar. — How soon can God bringdown the pride of man, and make him helpless as an infant! How easily can he touch our senses, the organs of our most exquisite pleasures, and wither all our enjoyments! How dependent are we on him for the inestimable blessings of vision • And how easily can he annihilate all the sinner's pleasures, break up all his plans, and humble him in the dust! Sight is his gift; and it is a mercy unspeakably great that he does not whelm us in thick darkness, and destroy for ever all the pleasure that through this organ is con veyed to the soul.
12. rThen the deputy.... believed. Was convinced that Elymas was an impostor, and that the doctrine of Paul was true. There seems no reason to doubt that his faith was that which is connected with eternal life; and if so, it is an evidence that the gospel was not always confined to the poor, and to the obscure ranks of life. 1 At the doctrine of the Lord The word doctr me here seems to denote, not the leaching or instruction, but the wonderful effects which were connected with the doctrine. It was particularly the mi. racle with which he Avas astonished; but he might have been also deeply impressed and amazed at the purity and sublimity of the truths which were now expanded
saw what was done, believed, being; astonished at the doctrine of the Lord. 13 Now when Paul and his company loosed from Paphos, they came to Perg;a in Pamphylia; and John departing- a from them, returned to Jerusalem.
14 But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue b on the Sabbath-day, and sat down.
13. Paul and his company. Those with him — Barnabas and John — and perhaps others who had been converted at Paphos; for it was common for many of the converts to Christianity to attend on the apostles in their travels. See, ch. ix. 30. IT Loused from Paphos. Departed from JPaphos. ^ They came to Perga and Pamphylia. Pamphylia was a "province of Asia Minor, lying over-against Cvprus, having Cilicia east, Lycia west, Pisidia north, and the Mediterranean south. Ferga was the metropolis of Pamphylia, and was situated, not on the seacoast, but on the river Cestus, at some distance from its mouth. There was on a mountain near it a celebrated temple of Diana. IT And John departing from them, &c. Why he departed from them is unknown. It might have been from fear of danger; or from alarm in travelling so far into unknown regions. But it is plain from ch. xv. 38, that it was from some cause which was deemed blameworthy, and that his conduct now was such as to make Paul unwilling again to have him as a companion.
It. They came to Antioch in Pisidia. Pisidia was a province of Asia Minor, and was situated north of Pamphylia. Antioch was not in Pisidia, but within the limits of Phrygia; but it belonged to Pisidia, and was called Antioch of Pisidia to distinguish it from Antioch in Syria. Pliny, Nat. Hist. 5. 27. Straho, 12. p..">77. (Kuinoel. Robijison's CalmeL) IT Went into the synagogue. Though Paid and Barnabas were on a special mission to the Gentiles, yet they availed themselves of every opportunity to offcr the g^pel to the Jews first.
15. And after the rending of the law and the prophets. See Note, Luke iv. IG. 5 The rulers of the synagogue. These were persons who had the general charge cl the synagogue and its service, R
15 And after the reading c of
the law and the prophets, the rulers of the synagogue sent unto them, saying, Ye men and brethren, if ye have any wTord d of exhortation for the people, say on.
16 Then Paul stood up, and beckoning with his hand, said, Men of Israel, and ye that fear God, give audience.
17 The God of this people of
every thing in order, and to direct the affairs of public worship. They designated the individuals who were to read the law; and called on those whom they pleased to address the people, and had the power also of inflicting punishment, and of excommunicating, &e. (Schleusner.) Mark v. 22. 35, 36. 38. Luke viii. 49; xiii. 14. Acts xviii. 8. 17. Seeing that Paul and Barnabas were Jews, though strangers, they sent to them, supposing it probable that they would wish to address their brethren. H Men and brethren. An affectionate manner of commencing a discourse, recognising them as their own countrymen, and as originally of the same religion. IF Say en. Greek, Speak.
16. Men of Israel Jews. The design of this discourse of Paul was to introduce to them the doctrine that Jesus was the Messiah. To do this, he evinced his usual wisdom and address. To have commenced at once on this would have probably excited their prejudice and rage. He, therefore, pursued a train ol ment which showed that he was a firm believer in the Scriptures; that he was acquainted with the history and promises of the Old Testament; and that he was not disposed to call in question the doctrines of their fathers. The passage which had been read, perhaps Deut. '.. had probably given occasion for him to pursue this train of thought. By Lr< ring over, in a summary way, their history, and recounting the former deali
(io<t with them, he showed them that he believed the Scriptures; that a promise had been given of a Messiah; and that he had actually come according to die promise. T Ye that fear God. Pr proselufes of the gate, who had not yet been circumcised, but who had renounced idolatry, and were accustomed to worship with them in their synagogues. 1T Give audience. Hear.
Israel chose our fathers, a and exalted the people when they dwelt5 as strangers in the land of Egypt, and with an high c arm brought he them out of it.
18 And about the time of forty
and protector of this nation. This implied a belief that he had been particularly their God; a favourite doctrine of the Jews, and one that would conciliate their favour towards Paul. If Of Israel The Jews. IT Chose our fathers. Selected the nation to be a chosen and peculiar people to himself. Deut. vii. 6, 7. D And exalted the people. Raised them up from a low and depressed state of bondage. He elevated them from a prostrate state of slavery to freedom, and to peculiar privileges as a nation. IT V/rten they dwell as strangers in Egypt, iv tjj rrae:ijcta. This properly refers to their dwelling there as foreigners. They were always strangers there in a strange land. It was not their home. They never mingled with the people; never became constituent parts of the government; never united with their usages and laws. They were a strange, separate, depressed people there; not less so than Africans are strangers, and foreigners, and a depressed and degraded people in this land. Gen. xxxvi. 7. Ex. vi. 4; xxii. 21; xxiii. 9. Lev. xix. 34. Deut. x. 19. 1T And with an high arm. This expression denotes great power. The arm denotes strength, as that by which we perform any thing. A high arm, an arm lifted up, or stretched out, denotes that strength exerted to the utmost. The children of Israel are represented as having been delivered with an " outstretched arm." Deut. xxvi. 8. Ex. vi. 6. " With a strong hand." Ex. vi. 1. Reference is made in these places to the filaguea inflicted on Egypt, by which the sraelites were delivered; to their passage through the Red Sea; to their victories over their enemies, &c.
18. And about the time of forty years. They were this time going from Egypt to the land of Canaan. Ex. xvi. 35. Num. xxxiii. 38. 1T Suffered he their manners. This passage has been very variously rendered See the margin. Syriac, " He I thura." &c. Arabic, "He blessed them, and nourished them." &c. The word is not elsewhere used in the
d years suffered ' he their manners in the wilderness.
19 And when he had destroyed seven nations in the land of Ohanaan f he divided their land to them by lot.
feedeth Iter child. De.1.31, according to the LXX; and so Chrysostom.
New Testament. The word properly means to tolerate, or endure the conduct of any one, implying that that conduct is evil, and tends to provoke to punishment. This is doubtless its meaning here. Probably Paul referred to the passoge in Deut. i. 31, "The Lord thy God bare thee." Butinstead of this word, £T§esro?6^»|. <r«v many MSS. read irgo^o^i^a-Bv, he sustained or nourished. This reading was followed by the Syriac, Arabic, and has been admitted by Griesbach into the text. This is also found in the Septuagint, in Deut. i. 31, which place Paul doubtless referred to. This would well suit the connexion of the passage; and a change of a single letter might easily have occurred in a MS. It adds to the probability that this is the true reading, that it accords with Deut. i. 31. Num. xi. 12. Deut. xxxii. 10. It is furthermore not probable that Paul would have commenced a discourse by reminding them of the obstinacy and wickedness of the nation. Such a course would rather tend to exasperate than to conciliate; but by reminding them of the mercies of God to them, and showing them that God had been their protector, he was better fitting them for his main purpose — that of showing them the kindness of the God of their fathers, in sending to them a Saviour. IT In the wilderness. The desert through which they pas&ed in going from Egypt to Canaan.
19. And when he had destroyed. Sub dued; cast out; or extirpated as nations. It does not mean that all were put to death, for many of them were left in the land; but that they were subdued as nations, they were broken up and over come. Deut. vii. 1, " And hath cast ont many nations before them," &c. 1T Seven nations. The Hittites, the Girgashites, the Amorites, the Canaanites, the Perrizites, the Hivites, and the Jebusites Dour. vii. 1. Josh. iii. 10. Neh. ix. 8. II In the land of Canaan. The whole land was called by the name of one of the principal nations. This was the promised land; the holy land, &c. ^ lit
20 And after that, he gave* unto them judges, a ahout the space of four hundred and fifty years, until Samuel the prophet.
dieided, &o. See an account of this in Josh, mv. xv. The lot was often used among the Jews to determine important questions. Note, eh. i. 26.
20. He gave unto them judges. Men who wire raised up in an extraordinary manner to administer the affairs of the n a: ion to defend it from enemies, &c. See Judg u u. V About the space of Jour hundred and fifty years. This is a most difficult passage, and has exercised all the ingenuity of chronologisls. The ancient versions agree with the present Greek text The difficulty has been to reconcile it with what is said in 1 Kings vi. J," And it came to pass in the four hundred and eightieth year after the children of Israel were come out of the land of fcgypt, m the fourth year of Solomon's reign over Israel.... he began to build the house of the Lord." Now if to the forty years that the children of Israel were m the wilderness, there be added the four hundred and fifty said in Acts to have been passed under the administration of he judges, and aoout seventeen years of ffie time of Joshua, forty for Samuel and he reign of Saul together, and forty for *e reign of David, and three of Solomon before he began to build the temple, the Bum will be live hundred and ninety years, a period greater by one hundred and ten years than that mentioned in 1 ivmgs vi. 1. Various ways have been proposed to meet the difficulty. Doddridge renders it, "After these transactions,[which lasted] four hundred and fifty j ears, he gave them a series of judges'" <szc., reckoning from the birth of Isaac, and supposing that Paul meant to refer to this whole time. But to this there are serious objections. (1.) It is a forced and constrained interpretation, and one manifestly made to meet a difficulty. (2.) There is no propriety in commencing this period at the birth of Isaac. That was in no manner remarkable, so far as Paul's narrative was concerned; and Paul had not even referred to it. This same solution is offered also by Calovius, Mill, Lud, and L)e Dieu. Luther and Boza think it should he read three hundred, instead of four hundred. But this is a mere conjecture, without any authority from MSS. Vitrinp and some others suppose lhat the text has been corrupted by some transcriber,
21 And afterward they b desired a king; and God gave unto them feaul c the son of Cis, a man of the tribe of Benjamin, by the space of forty years.
who has inserted this without authority, but there is no evidence of this; and the AI&S. and ancient versions are uniform JNone of these explanations are satisfactory. In the solution of the difficulty we may remark, (].) That nothing is more perplexing than the chronology of ancient facts. The difficulty is found in all writings; in profane as well as sacred. Mistakes are so easily made in transcribing numbers where letters are used instead of writing the words at length, that we are not to wonder at such errors. (2.) Paul would naturally use the chronology which was in current, common use among the Jews. It was not his business to settle such points; but he would speak of them as they were usually spoken of; and refer to them as others did (3.) There is reason to believe that that which is here mentioned was the common chronology of his time It accords remarkably with that which is used by Josephus. Thus, Antiq. b. vii. ch. iii. § 1, Josephus says expressly that Solomon " began to build the temple in the fourth year of his reign, fire hundred and ninety-two year* after the Exodus out of Egypt;" &c. This would allow forty years for their being in the wilderness, seventeen for Joshua, forty for Samuel and Saul, forty for the reigii of David, and four hundred and fifty-two years for the time of the judges and the times of anarchy that intervened. This remarkable coincidence shows that this was the chronology which was then used and which Paul had in view (4.) This chronology has the authority, also, of many eminent names. See Lightfoot, and Boyle's Lectures, ch. xx. In what way this computation of Josephus and the Jews originated, it is not necessary here to inquire. It is a sufficient solution of the difficulty that Paul spoke in their usual manner, without departing from his regular object by settling a point of chronology.
21. And afterward they desired a king See 1 Sam. viii. 5. Hos. xiii. 10. It was predicted that they would have a king Deut. xvii. 14, 13. IT Saul the son of Cis. Cis is the Greek mode of writing the Hebrew name Kish. In the Old Testament it is uniformly written Kish, and it is to retted thai this has not been retained in the i\ew Testament. See I Sain
22 And when a he had removed him, he raised up unto them David
* to be their king; to whom also he gave testimony, and said, I have found David the son of Jesse, a man
23 Of this man's seed hath (jod, according to his promise, a raised unto Israel £ a Saviour, Jesus:
24 When John' had first preach-
ed, before his coming, the baptism of repentance to all the people of Israel.
25 And as John fulfilled his course, he said, Whom think ye that lam? I am not he: but, behold, there coineth one after me, whose shoes of his feet I am not worthy to loose.
2G Men and brethren, children of the stock of Abraham, and who-
IX. 1. V By the space of forty years. During forty years. The Old Testament has not mentioned the time during which Saul reigned. Josephus says (Antiq. b, VL ch. uv. §9) that lie reigned eighteen years while Samuel was alive, and twenty-two years after his death. But Dr. Doddridge (Note in loco) has shown that this cannot be correct, and that he probably reigned, as some copies of Josephus have it, but two years after the death of Samuel. Many critics suppose that the term of forty years here mentioned includes also the time in which Samuel judged the people. This supposition does not violate the text in this place, and may be probable. See Doddridge and Grotms on the place.
22. And when he had removed him. 1 ins was done because he rebelled against God in sparing the sheep and oxen and valuable property of Amalek, together w.th Agag the king, when he was commanded to destroy all. 1 Sam- xv. b-2o. Ho was put to death in a battle with the Philistines. 1 Sam. xxxi. 1-6. 1 he phrase " when he removed him" refers probably to his rejection as a king, and not to his deatn; for David was anointed king before the death of Saul, and almost immediately after the rejection of Saul on account of his rebellion in the business of Amalek. See 1 Sam. xvi. 12, 13. J He save testimony. He bore witness. 1 Sam. xiii. 14. IT I have found David, &c. This is not quoted literally, but contains the substance of what is expressed in various places. Compare 1 Sam. xm. 14, with Vs. lxxxix. 20, and 1 Sam. xvi. 1. 12. IT A man after mine own heart. This expression is found in 1 Sam. xiii. 14. The connexion shows that it means simply a man who would not be rebellious and disobedient as Saul was, but would do his will, and keep his commandments. This reters, doubtless, rather to the public than to the private character of David; or to his character as a king. It means that he would I make the will of God the great rule and law of his reign, in contradistinction from Saul, who, as a king, had disobeyed God. At the same time it is true that the prevaUing character of David, as a pious, humble, devoted man, was, that he was a man after God's own heart, and was beloved by him as a saint and a holy man. He had faults; he committed sin, but who is free from it? He was guilty of great offences; but he also evinced, in a degree equally eminent, repentance (see Ps. li.); and not less in his private than his public character did he evince those traits which were prevailingly such as accorded with the heart, i. e. the ■.earnest desires of God. IT Which shall fulfil all my will. Saul had not done it. He had disobeyed God in a case where he had received an express command. The characteristic of David would be that he would obey the commands of God. I hat David did this— that he maintained the worship of God, opposed idolatry, and «ou<dit to promote universal obedience to God among the people— is expressly recorded of him. 1 Kings xiv. 8, 9, " And thou [Jeroboam] hast not been as my servant David, who kept my commandments and who followed me xoith all his heart, tc do that only which was right in mine eyes, &c. I Kings xv. 3. 5.
24. When John had first preached, &c. After John had preached, and prepared the way. Matt. hi.
25. And as John fulfilled his course. As he was engaged in completing his work. His ministry is called a course or race that which was to be n;?i,or completed. "II He said, &c. These are not the precise words which the evangelists have recorded, but the sense is the same. Note, John i. „0.
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 b have fulfilled them in condemning him,
28 And though they found no ause of cTeath in him, yet desired
horts them to embrace the Lord Jesus as the Messiah. He uses therefore the most 1 id and fraternal language. T Children of the slock of Abraham. Descendants of Abraham; who regard Abraham as your ancestor. He means here to address particularly the native-born Jews; and this appellation is used because they valued themselves highly on account of their descent from Abraham (Note, Matt, iii. 9); and because the promise of the Messiah had been specially given to him. 11 And whosoever, &c. Proselytes. Note, ver. 16. IF Is the word of (his salvation sent. This message of salvation. It was sent particularly to the Jewish pea Me. The Saviour was sent to that nation (Matt, xv. 24); and the design was to offer to them first the message of life. See N'.te, ver. 46.
-■11. Because they knew him not. 7 he slatement in this verse is designed, no! to reproach the Jews at Jerusalem, but to introduce the fact that Jesus had died, and had risen again. Willi great wisdom and tenderness, he speaks of his murderers in such a manner as not to exasperate, but as far as possible to mitigate their crime. There was sufficient guilt in the murder of the Son of God to overwhelm the nation with alarm, even after all that could be said to mitigate the d^ed. See Acta ii. 2a 36, 37. When Paul says, "The-,- knew him not," he means that they did not know him to be the Messiah (see 1 Cor. ii. B); thev were ignorant of the true meaning of the prophecies of the Old Testament; they regarded him as a; impostor. (See Note", Acts iii. 17.) V Nor net the voices of the proptu Is. Neither the meaning of the predictions in the Old T< Lament, respecting the Messiah. They expected a prince, and a conqueror, but did not expert a Messiah poor and despised, and a man of sorrows, and that was to die on a cross. II Which are read they Pilate that he should he slain. 2d And when they had fulfilled all that was written of him, they took hint down from the tree, and laid him in a sepulchre.
30 But God raised him from the dead:
31 And he was seen c many days of them which came up with him from Galilee to Jerusalem, who are his witnesses unto the people.
every Sabbath-day. In the synagogues. Thjugh the Scriptures were read so constantly, yet they were ignorant of their true meaning. They were blinded by pride, and prejudice, and preconceived opinions. Men may often in this way read the Bible a good part of their lives, and for want of attention, or of a humble mind, never understand it. IT They have fulfilled them, &c. By putting him to death they have accomplished what was foretold.
28. And though they found, &c. They found no crime which deserved death. This is conclusively shown by the trial itself. After all their efforts; after the treason of Judas; after their employing false witnesses; still no crime was laid to his charge. The sanhedrim condemned him for blasphemy; and yet they knew that they could not substantiate this charge before Pilate, and they therefore endeavoured to procure his condemnation on the ground of sedition. Comp. Luke x\ii. 70, 71, with xxiii. 1, 2 1T Yet desired they Pilate, &c. Matt, xxvii. 1, 2. Luke xxiii. 4, 5.
29. They took him down, &c. That is, it was done by the Jews. Not that it was done by those who put him to death, but by Joseph of Arimathea, a Jew, and by Nicoderaus, and their companions. Paul is speaking of what was done to Jesus by the Je'OS at Jerusalem; and ho does not affirm that the same persons put him to death and laid him in a tomb, but that all this was done by Jews. See John xix. 38, 39.
31. And he tnas seen. See Note at the end of Matthew. H Many days. Forty days. ch. i. 3. IT Of them which came up. By the apostles particularly. He was seen by others: but they are especially mentioned as having been chosen flu
32 And we declare unto you glad tidings, how that the promise ° which was made unto the fathers,
33 God hath fulfilled the same this object, to bear witness to him, and ns having been particularly qualified for it.
32. And we. We who are here present. Paul and Barnabas. IT Declare unto yon glad tidings. We preach the gospel — the good news. To a Jew, nothing could be more grateful intelligence than that the Messiah had come; to a sinner convinced of his sins nothing can be more cheering than to hear of a Saviour. IT The promise, &c. The promise here refers to all that had been spoken in the Old Testament respecting the advent, sufferings, death, and resurrection of Christ.
33. God hath fulfilled. God has completed or carried into effect by the resurrection of Jesus. He does not say that all the promise had reference to his resurrection; but his being raised up com pleted or perfected the fulfilment of the promises which had been made respecting him. IT In the second psalm, ver. 7. ^ Thou art my Son. This psalm has been usually understood as referring to the Messiah. See Note, ch. iv. 25. IT This day hive I begotten thee. It is evident that Paul uses the expression here a- implying that the Lord Jesus is called the Son of God because he raised him up from the dead; and that he means to imply that it was for this reason that he is bo called in the psalm. This interpretation of an inspired apostle fixes the meaning of this passage in the psalm; and proves that it is not there used with reference to the doctrine of eternal generation, or to his incarnation, but that he is here called Irs Son because he was raised from the dead. And this interpretation accords with the scope of the psalm. In ver. 1 — 3 the psalmist records the combination of the rulers of the earth against the Messiah, and their efforts to cast off his reign. This was done, and the Messiah was rejected. All this pertains, not to his previous existence, but to the Messiah on the earth. In ver. t, 5, the psalmist shows that their efforts ihould not be successful; that God would.augh at their designs, that is, that their plans should not succeed. In ver. 6, 7, he shows that the Messiah would be es-
unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou b art my Son, this day have I begotten thee.
tablished as a king; that this was the fixed decree, that he had beg< tin him for this. All this is represented as subsequent to the raging of the heathen, and to the counsel of the kings agaii#t him, and must, therefore, refer, not to his eternal generation, or his incarnation, but to something succeeding his death; that is, to his resurrection, and establishment as king at the right hand of God. This interpretation by the apostle Paul proves therefore that, this passage is not to be used to establish the doctrine of the eternal generation of Christ. Christ is called the Son of God from various reasons In Luke i. 35, because he was begotten by the Holy Ghost. In this place, on account of his resurrection. In Rom. i. 4, it is also said, that he was declared to be the Son of God by the resurrection from the dead. See Note on that place. The resurrection- from the dead is represented as in some sense the beginning of life, and it is with reference to this that the terms Son, and begotten from the dead, are used, as the birth of a child is the beginning of life. Thus Christ is said, Col. i. 18, to be " the first-born from the dead," and thus in Rev. i. 5, he is called " the first-begotten of the dead," and with reference to this renewal or beginning of life he is called a Son. In whatever other senses he is called a Son in the New Testament, yet it is here proved, (1) That he is called a Son from his resurrection; and (2.) That this is the sense in which the expression in the psalm is to be used. 1F This day. The day in the mind of the psalmist, and of Paul, of his resurrection. Many efforts have been made, and much learned criticism has been expended, to prove that this refers to eternity, or to his pre-existence. But the signification of the word, which never refers to eternity, and the con nexion, and the obvious intention of the sneaker, is against this. Paul understood tins manifestly of the resurrection. This settles the inquiry, and this is the indispensable interpretation in the psalm itself. IT Have I begotten thee. This evidently cannot be understood in a literal sense. It literally refers to the relation ot an earthly father to his children; but in no
34 And as concerning that he
raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure ' mercies of David.
Rich sense can it.be applied to the relation of God the Father to the Son. It must therefore be figurative. The word sometimes figuratively means to produce, to cause to exist in any way. 2 Tim. ii. 23, " Unlearned questions avoid. Knowing they do sender [beget] strifes." It ra also to the labours of the apostles in securing the conversion of sinners to the gospel. 1 Cor. iv. 15, " In Christ Jesus I have begotten you through the gospel." Phil. ver. 10, " Whom [Ones imus] I have begotten in my bonds." It is applied to Christians (John i. 13). "Which were born [begotten] not of blood, &c. but of God." ni.3, "Except a man be born [begotten] again," &c. In all these places it is used in a figurative sense to denote the commencement of spiritual life by the power of God attending the truth; raising up sinners from the death of sin; or so producing spiritual life as that they should sustain to God the relation of sons. Thus he raised up Christ from the dead; imparted life to his body; by his own power restored him; and hence is said figuratively to have begotten him from the dead, and hence sustains towards the risen Saviour the relation of Father. Comp.Col.i.18. Kev.i.5. Heb.i.5. 34. And as concerning. In further proof of that. To show thathe actually did it, he proceeds to quote another passage of Scripture. M No mora to return to corruption. The word corruption is usually employed to denote putrefaction, or the mouldering away of a body in the grave; its returning to its native dust. But it is cer-;. 35. Note, ch. ii. 27) that the body of Christ never in this sense saw corruption. The word is therefore used to deuote death, or the cause and place of corruption. The word is thus used in the Septua^int. It means here simply that he should not again die. H He said on this wise. He said thus. ^1 [ will give you. This quotation is made from Esa. iv. 3. It is quoted from the Septuagint, with a change of but one word, not affecting the sense. In Isaiah the passage does not refer particularly lo the resurrection of the Messiah; nor is it the design of Paul to affirm that it does. II is object in this verse is not to prove that he would rise from the dead; but that being
35 Wherefore lie saitli also in a another psalm. Thou slialt not sutler thine Holy One to see corruption.
I.XX, both in the place of Im.56.3, aud in many ode**, use for that which is in the Hebrew, tnacies. a Ps.I6.10.
risen, he would not again die. That the passage in Isaiah rek-rs to the MeBsiah there can be no doubt, ver. 1. 4. The passage here quoted is an address to the people, an assurance to them that the promise made to David should be performed, a solemn declaration that ho would make an everlasting covenant with them through the Messiah, the premised descendant of David. If The sure mercies of David. The word mercies here refers to the promise made to David; the mercy or favour shown to him by promising to him a successor that should not fail to sit on his throne. 2 Sam. vii. 16. Ps. lxxxix. 4, 5; exxxii. 11, 12. These mercies and these promises are called "sure," as being true, or unfailing; they should certainly be accomplished. Comp. 2 Cor. i. 20. The word David here does not refer, as many have supposed, to the Messiah, but to the king of Israel. God made to David a promise, a certain pledge; he bestowed on him this special mercy, in promising that he should have a successor who should sit for ever on his throne. This promise was understood by the Jews, and is often referred to in the New Testament, as relating to the Messiah. And Paul here says that that promise here is fulfilled. The only question is, how it refers to the subject on which Paul was immediately discoursing. That point was not mainly to prove his resurrection, hut to show particularly that he would never die again, or that he would for ever live and reign. And the argument is, that as God had promised that David should have a successor who should sit for ever on his throne; and as this prediction now terminated in the Messiah, the Lord Jesus, it followed, that, as that promise was sure and certain, he would never die ag He must live, if the sure promise was fulfilled. And though he had been put to death, yet under that general promise was the certainty that he would live again. It was impossible, the meaning is, that the Messiah, the promised successor of David, the perpetual occupier of his throne, should remain under the power of death. Under this assurance the church now reposes its hopes. Zion's King now lives, ever able to vindicate and save his people. 35. Wherefore. Ao. To the same in
3(3 For David, ' after he 1 ad served his own generation by he will of God, ° fell on sleep, and i ras laid unto his lathers, and saw corruption:
37 But he, whom God * raised again, saw no corruption.
38 Be it known unto you, therefore, men and brethren, that through
tent, or end. In the proof of* the same tiling — that he must rise and live for ever. II He saith. God says by David; or David declares the promises made by God. IT In another psalm. Ps. xvi. 10. f Thou wilt not suffer, &e. See this explained in Notes, ch. ii. "11..
36. For David, &c This verse is designed to show that the passage in Ps. xvi. could not refer to David, and must therefore relate to some other person. In ver. 37, it is affirmed that this cculd refer to no one, in fact, but to the Lord Jesus. IT After he had served his generation. See the margin. Syriac, ' David in his own generation having served the will of God, and slept,' &c. Arabic, ' David served in his own age, and saw God.' The margin probably most correctly expresses the sense of the passage. To serve a generation, or an age, is an unusual and almost unintelligible expression. *S Fell on sleep. Greek, Slept; that is, died. This is the usual word to denote the death of saints. It is used of David in 1 Kings ii. 10. Note, Matt, xxvii. 52. IT And was laid unto, &c. And was buried with his fathers, &c. 1 Kings ii. 10. "ft And saw corruption. Remained in the grave, and returned to his native dust. See this point nrgued more at length by Peter, in Acts ii. 29 — 31, and explained in the Notes on that place.
37. But he, whom God raised again. The Lord Jesus. IT Saw no corruption. Was raised without undergoing the usual change that succeeds death. As David had returned to corruption, and the Lord Jesus had not, it followed that this passage in Ps. xvi. referred to the Messiah.
'jS. Be it known, Arc. Paul, having proved, his resurrection, and shown that he was the Messiah, now states the benefits that were to be derived from his death. IT Through this man. See Note, Luke xxiv. 47.
39. And by him. By means of him; by his sufferings and death. IF All teat 6etieve. Note, Mark xvi. 16, IT Are ji, lifted.
c this man is preached unto you the forgiveness of sins:
3D And by him, d all that believe are justified from all things, from which ye could not be justified by the law of Moses.
40 Beware, therefore, lest that come upon you whjch is spoken of in e the prophets;
Are regarded and treated as if they were righteous. They are pardoned, and adnutted to the favour of God, and treated as pardoned sinners, and as if they had not offended. See this point explained in the Notes on Rom. i. 17; iii. 24, 25; iv. 1 — 8. IT From all things. From the guilt of all offences. tAll will be pardoned. IT From which ye could not, Sec. The law of Moses commanded what was to be done. It appointed sacrilices and offerings, as typical of a greater sacrifice. But the same apostle has fully shown in the epistle to the Hebrews that those sacrifices could not take away sin. ch. ix. 7 — 14; x. 1— 4. 11. The design of the law was not to reveal a way of pardon. That was reserved to be the peculiar purp.ose of the gospel. H The law of Moses. The commands and institutions which he, under the direction of God, established.
40. Beware, therefore. Avoid that which is threatened. It will come on some; and Paul exhorted his hearers to beware lest it should come on them. It was the more important to caution them against this danger, as the Jews held that they were safe. T Lest that come. That calamity, that threatened punishment. IT In ttie prophets. In that part of the Scriptures called " the prophets." The Jews divided the Old Testament into three parts, of which "the book of the prophets" was one. Note, Luke xxiv. 44. The place where this is recorded is Hab. i. 5. It is not taken from the Hebrew, but substantially from the Septuagint. The original design of the threatening wras to announce the destruction that would come upon the nation by the Chaldeans. The ori ginal threatening was fulfilled. But it was a3 applicable to the Jews in the time of Paul a» in the time of Habakkuk. The principle of the passage is, that if they held in contempt the doings of God, they would perish. The work which God was to do by means of the Chaldeans was so fearful, so unucual, and so remarkable, r that they would not believe it in time to
41 Behold,yo despisers, and wonder, and perish: for I work a work in your days, a work which you shall in no wise believe, though a man declare it unto you.
avoid the calamity. In the same way. that which God did in giving a Messiah to little in accordance with their expectation, the manner of the introduction of his kingdom by miracles; and the gift of his Spirit, was so much at variance with their expectations, that they might eco it, yet disbelieve it; they might have the fullest proof, and yet despise it; they might wonder, and be amazed and astonished, and unable to account for it, and yet refuse to believe it, and be destroyed. IT Behold, yc despisers. Heb. " Behold, ye among the heathen." The change from this expression to " ye despisers," was made by the Septuagint translators, by a very slight change in the Hebrew word — probably from a variation in the copy which they used. It arose from reading onJU instead of q^jj^, Bogedim instead of Baqgoim. The Syriac, the Arabic, as well as the LXX. follow this reading. IT And wonder. Heb. "and regard, and wonder marvellously." IT And perish. This is not in the Hebrew, but is in the Septuagint and the Arabic. The word means literally to be removed from the sight, to disappear, and then to corrupt, defile, destroy. Matt. vi. 1G. 19. The word, however, may mean to be suffused with shame; to be overwhelmed, and confounded (Schleusner), and it may perhaps have this meaning here, answering to the Hebrew. The word used here is not that which is commonly employed to denote eternal perdition; though Paul seems to use it with reference to their destruction for rejecting the gospel. IT For I work a work. I do a thing. The thing to which the prophet Habakkuk referred was, that God would bring upon them the Chaldeans, that would destrov the temple and nation. In like manner Paul says, that God in thai time might bring upon the nation similar calamities. By rejecting the Messiah and his gospel, and by persevering in wickedness, they would bring upon themselves the destruction of the temple, and city, and nation. It was this threatened destruction doubtless to which the apostle referred. I Which ye shall in no tcise believe. Which you will not believe. So remarkahle, so unusual, so surpassing any thing which had occurred.
when the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached to them the l next Sabbath.
The original reference in Habakkuk is to the destruction of the temple by the Chaldeans; a thing which the Jews would not suppose could happen. The temple was so splendid; it had been built by the direction of God; it had been so long under his protection; that they would suppose that it could not be given into the hands of their enemies to be demolished. And even though it were predicted by a prophet of God, still they would not believe it. The same feelings the Jews would have respecting the temple and city in the time of Paul. Though it was foretold by the Messiah, }-et they were so confident that it was protected by God, that they would not believe that it could possibly be destroyed. The same infatuation seems to have possessed them during the siege of the city by the Romans. IT Though a man, &c. Though it be plainly predicted. We may learn, (1.) That men may see, and be amazed at the works of God, and yet be destroyed. (2.) There may be a prejudice so obstinate that even a divine revelation will not remove it. (3.) The fancied security of sinners will not save them. (4.) There are men who will not believe in the possibility of their being lost, though it be declared by the prophets, by apostles, by the Saviour, and by God. They will still remain in fancied security, and suffer nothing to alarm or rouse them. But (5.) The fancied security of the Jews furnished no safety against the Babylonians or the Romans. Nor will the indifference and unconcern of sinners furnish any secu rity against the dreadful wrath of God Yet there are multitudes who live amidsi the displays of God's power and mercj in the redemption of sinners, who witness thf effects of his goodness and truth in revivals of religion, who live to despise it all; who are amazed and confounded by it; and who shall yet perish.
42. And when the Jews, &C There is a great variety in the MSS. on this reae, and in the ancient versions. Griesbach and Knapp read it, "And when they were gone out, they besought them that these words might he spoken," <vc. The Syriac reads it, " When they departed from them, they sought from them that these wowls might bo spoken to them otj
43 Now when the congregation was broken up, many of the Jews and religious proselytes followed Paul and Barnabas: who speaking to them, persuaded them to continue a i-n the grace of God.
44 And the next Sabbath-day
another Sabbath." The Arabic, "Some of the synagogue of the Jews asked of them that they would exhort the Gentiles with them," &c. If these readings be correct, then the meaning is, that some of the Jews exhorted the apostles to proclaim these truths at some other time; particularly to the Gentiles. The MSS. greatly vary in regard to the passage, and it is perhaps impossible to determine the true reading. If the present reading in the English translation is to be regarded as genuine — of which, however, there is very little evidence — the meaning is, that a part of the Jews, perhaps a majority of them, rejected the message, and went out, though many of them followed Paul and Barnabas, ver. 43. IT The Gentiles besought. This expression is wanting in the Vulgate, Coptic, Arabic, and Syriac versions, and in a great many MSS. {Mill.) It is omitted by Griesbach, Knapp, &c. and is probably spurious. Among other reasons which may be suggested why it is not genuine, this is one, that it is not evident or probable that the Gentries were in the habit of attending the synagogue. Those who attended there Avere called proselytes. The expression, if genuine, might mean, either that the Gentiles besought, or that they besought the Gentiles. The latter would be the more probable meaning. IF The next. Sabbath. The margin has probably the correct rendering" of the passage. The meaning of the verse is, that a wish was expressed that these doctrines might be repeated to them in the intermediate time before the next Sabbath.
43. When the congregation. Greek, When the synagogue w:as dissolved. IT Broken up. Dismissed. It does not mean that it was broken up by violence or disorder. It was dismissed in the usual way. ^ Many of the Jews. Probably the' majority of them rejected the message. See ver. 45. Still a deep impression was made on many of them. ■T And religious proselytes. See ver. 16. Comp. Note, Matt, xxiii. 15. Greek, Proselytes worshipping. IT Persuaded them to continue, &c It would appear
came almost the whole city together, to hear the word of God.
45 But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting b and blaspheming.
from this, that they professedly received the truth and embraced the Lord Jesus, This success was remarkable, and shows the power of the gospel when it is preached faithfully to men. Ti In the grace of God. In his favour — in the faith, and prayer, and obedience, which would be connected with his favour. The gospel is called the grace or favour of God, and they were exhorted to persevere in their attachment to it.
44. And the next Sabbath-day, This was the regular day for worship, and it was natural that a greater multitude should convene on that day than on the other days of the week. 1T Came almost the whole city. Whether this was in the synagogue is not affirmed; but it is probable that that was the place where the multitude convened. The news of the presence of the apostles, and of their doctrines, had been circulated doubtleis by the Gentiles who had heard their, aiid curiosity attracted the multitude t> hear them. Comp. Note, ver. 7.
45. They were filed with envy. Greek, Zeal. The word here denotes wrath, indignation, that such multitudes should bo disposed to hear a message which they rejected, and which threatened to overthrow their religion. IT Spake against. Opposed the doctrine that Jesus was the Messiah; that the Messiah would be humble, lowly, despised, and put to death, &c IT Contradicting. Contradicting the apostles. This was evidently done in their presence, ver. 46, and would cause great tumult and disorder. IT And blaspheming. Note, Matt. ix. 3. The sense evidently is, that they reproached and vilified Jesus of Nazareth; they spake of him with contempt and scorn. To speak thus of him is denominated blasphemy. Luke xxii. 65. When men are enraged, they little regard the words which they utter, and little care how they may be estimated by God. When men attached to sect and party, in religion or politics, have no good arguments to employ, they attempt to overwhelm their adversaries by bitter and reproachful words. Men in the heat of strife, and i©
46 Then Paul and Barnabas waxed bold, and said, It. was necessary that, the word of God should first a have been spoken to you: but seeing ye put it from you, and judge yourseh es unworthy of everlasting life, 1 >. we b turn to the Gentiles.
1 zeal for peculiar doctrines, and ibr sect and party, more frequently utter blasphemy than they are aware. Precious and pure doctrines are often thus vilified, because we do not believe them; and the heart of the Saviour is pierced anew, and his cause bleeds by the wrath and wickedness of his professed friends. Comp. ch. xviii. 6.
•to. Waxed bold. Became bold; spake boldly and openly. They were not terrified by their strife, or alarmed by their opposition. The contradictions and blasphemies of sinners often show that their consciences are alarmed; that the truth has taken effect; and then is not the time to shrink, but to declare more fearlessly the truth. IT It ivas necessary. It was so designed; so commanded. They regarded it as their duty to offer the gospel first to their own countrymen. Note, Luke xxiv. 47. *i Ye put it from you. Ye reject it. 1T And judge yourselves. By your conduct, by your rejecting it, you declare this. The word judge here does not mean Ihey expressed such an opinion, or that they regarded themselves as unworthy of eternal life; for they thought just the reverse; but that by their conduct they CONDEMNED themselves. By such conduct they did in fact pass sentence on themselves, and show that they were unworthy of eternal life, and of having the offer any farther made to them. — Sinners by their conduct do in fact condemn themselves, and show that they are not only unfit to be saved, but that they have advanced so far in wickedness that there is no hope of their salvation, and no propriety in offering them, any farther, eternal life. Note, Matt vii. 6. IT Unworthy, &c. Unfit to be saved. They had deliberaiely and solemnly rejected the gospel, and thus shown that they were not fitted to enter into everlasting life. — When men, even but once, deliberately and solemnly reject the offers of God's mercy, it greatly endangers their salvation. The probability is, that they then nut the cup of salvation for ever away from themselves. The gospel produces an effect wherever it is preached. And when sinners are hard-
47 For so hath the Lord commanded us, saying, c I have set thee to be a light of the Gentiles, that thou shouldestbe for salvation unto the ends of vj earth
48 And when the Gentiles heard this, they were glml, ana glorified
ened, and spurn the gospel, it may often he the duty of ministers to turn their efforts towards others, where they may have more prospect of success. A man will not long labour on a rocky, barren, sterile soil, when there is near him a rich and fertile valley that will abundantly reward the pains of cultivation. V Lo, we turn, &c. We shall offer salvation to them, and devote ourselves to seeking their salvation.
47. For so, &c. Paul, as usual, appeals to the Scriptures in order to justify his course. He here appeals to the Old Testament, rather than to the command of the Saviour, because the Jews recognised the authority of their own Scriptures, while they would have turned in scorn from the command of Jesus of Nazareth. 1T 1 have set thee, &c. I have constituted or appointed thee. This passage is found in Isa. xlix. 6. That it refers to the Messiah there can be no doubt. From the xlth chapter of Isaiah to the end of the prophecies, Isaiah had a primary and main reference to the times of the Messiah. IT To be a light. Note, John i. 4. IT To the Gentiles This was in accordance writh the uniform doctrines of Isaiah. Isa. xlii. 1; liv. 3; lx. 3. 5. 16; lxi. 6. 9; lxii. 2; lxvi. 12. Comp. Rom. xv. 9—12. IF F.nr salvation. To save sinners. IT Unto the ends of the earth. To all lands; in all nations. Note, ch. i. 8.
48. When the Gentiles heard this. Heard that the gospel was to be preached to them. The doctrine of the Jews had been that salvation was confined to themselves. The Gentiles rejoiced that from the mouths of Jews they now heard a different doctrine. IT They glorified the word of the Lord. They honoured it as a message from God; they recognised and received it as the word of God. The ex pression conveys the idea of praise on account of it, and of reverence for the message as the word of God. II" And as many as were ordained. '6<roi i.rzv Tsmy/mivoi. Syriac, " Who were destined," or constituted. Vulgate, " A.3 many as were foreordained (quotquot erant praeordinati) to eternal life believed." There lias been the word of the Lord: and ° as many as were ordained to eternal life, believed.
49 And the word of the Lord was published throughout all the region.
50 But the Jews stirred up the devout and honourable women, and
much difference of opinion in regard to this expression. One class of commentators have supposed that it refers to the doctrine of election — to God's ordaining men to eternal life; and another class, to their being disponed themselves to embrace the gospel — to those among them who did not reject and despise the gospel, but who were disposed and inclined to embrace it. The main inquiry is, what is the meaning of the word rendered ordarned? The word is used but eight rimes in the New Testament. Matt, xxviii. 16, " Into a mountain where Jesus had ap- ■pointed them," i. e. previously appointed, or commanded them — before his death. Luke vii. 8, " For I also am a man set under authority;" appointed, or designated, ps a soldier," to be under the authority of another. Acts xv. 2, "They determined ihat Paul and Barnabas, &c. should go to Jerusalem." Acts xxii. 10, "It shall be told thee of all things which are appointed for thee to do." xxviii. 23, " And when they had appointed him a day," &c. Rom. xiii. 1, "The powers that be, are ordained of God." 1 Cor. xvi. 15, "They have addicted themselves to the ministry of saints." The word Ti^ or tattoo properly means to place; to place in a certain rank or order. Its meaning is derived from arranging or disposing a body of soldiers in regular order-, to arrange in military order. In the places which have been mentioned above, the word is used to denote the following things: (1.) To command, or to designate. Matt, xxviii. 16. Acts xxii. 10; xxviii. 23. (2.) To institute, constitute, or appoint Rom. xiii. 1. Comp. 2 Sam. vii. 11. 1 Sam. xxii. 7. (3.) To determine, to take counsel, to resolve. Acts xv. 2. (4.) To subject to the authority of another. Luke vii. 8. (5.) To addict to; to devote to. 1 Cor. xvi. 15. The meaning may be thus expressed: (1.) The word is never used to denote an internal disposition or inclination arising from one's own self. It does not. mean that they disposed, themselves to embrace eternal life. (2.) It has uniformly the notion of an ordering, disposing, or arranging from without, i. e. from some other source than the individual himself; as of the chief men of the city, and h raised persecution against Paul and Barnabas, and expelled them out of their coasts.