Notes on the Old and New Testaments

51 But they shook c off the d'ASt of their feet against them, and cam© unto Iconium.

a soldier, who is arranged or classified according to the will of the proper officer In relation to these persons it means therefore, that they were disposed or in clined to this from some other source than themselves. (3.) It does not properly refer to an eternal decree, or directly to the ductrine of election; though that may be inferred from it; but it refers to their being then in fact disposed to em brace eternal life. They were then in clined by an influence from without them selves, or so disposed as to embrace eter nal life. It refers not to an eternal decree, but that then there was such an influence as to dispose them, or incline them, to lay hold on salvation. That this was done by the influence of the Holy Spirit, is clear from all parts of the New Testament. Titus hi. 5, 6. John i. 13. It was not a disposition or arrangement originating with themselves, but with God. (4.) This implies the doctrine of election. It was in fact that doctrine expressed. It was nothing but, God's disposing them to embrace eternal life. And that he does this according to a plan in his own mind — a plan which is unchangeable as God himself is unchangeable— is clear from the Scriptures. Comp. Acts xviii. 10. Rom, viii. 28—30; ix. 45, 16. 21. 23. Eph. i. 4, 5. 11. The meaning may be expressed, in few words — who were then disposed, and in good earnest determined, to embrace eternal life, by the operation of the grace of God on their hearts ^ Eternal life. Salvation. Note, John hi. 36.

50. But the Jews stirred vp. Excited opposition. 1T Honourable women. Note, Mark xv. 43. Women of influence, and connected with families of rank. Perhaps they were proselytes, and were connected with the magistrates of the city. 1F And raised persecution. Probably on tho ground that they produced disorder and excitement. The aid of " chief men" has often been called in to oppose revivals of religion, and to put a period, if possible, to the spread of the gospel. II Out of their coasts. Out of the regions of their country; out of their province.

51 But they shook off the dust, &c. Sea Note, Matt. x. 14 f And came into Ico-

51 And the disciples were filled with joy, a and with the Holy Ghost.

A ND it came to pass in Ioo- -Q- nium, that they went both together into the synagogue of the Jews, and so spake, that a great multitude, both of the Jews and u&l of the Greeks, believed. - But the unbelieving Jews stir- taiun. This was the capital of Lycaonia. It is now called Cogni, or Konieh, and is the capital of Caramauia.

52. And the disciples. The disciples in Antioch. IF Were filled with joy. This happened even in the midst of persecution, and is one of the many evidences that the gospel is able to fill the soul with joy even in the severest trials. CHAPTER XIV.

1. In Iconium. Note, ch. xiii. 51. In this place it appears that Timothy became acquainted with Paul and his manner of life. 2 Tim. iii. 10, 11. IT So spake. Spake with such power — their preaching was attended so much with the influence of the Spirit. 1F And of the Greeks. Probably proselytes from the Greeks, who were in the habit of attending the synagogue.

2. But the unbelieving Jews, &,c. Note, ph. xiii. 50. IT And made their minds evilaffected. Irritated, or exasperated them. tf Against the brethren. One of the common appellations by which Christians were known.

3 Long time therefore. In this city they were not daunted by persecution. It seems probable that there were here no forcible or public measures to expel them, as there had been at Antioch (ch. xiii. 50), and they therefore regarded it as their duty to remain. God granted them here also great success, which was the main reason for their continuing a long time. Persecution and opposition may be attended often with signal success to the gospel f Spake boldly in the Lord. In the cause of the Lord Jesus; or in his name and authority. Perhaps also the expression includes the idea of their (rusting in the Lord. IF Which gave testimony Bore witness to tho truth of their

they speaking boldly in the Lord, which h gave testimony unto the word ol" his grace, and granted signs anil wonders to be done by their hands.

4 But the multitude of the city was divided; and c part held with the Jews,and part with the apostles.

5 And when there was an assault made, both of the Gentiles and also of the Jews, with their rulers, to use them despiteful ly, and to stone them,

6 They were ware of it, and fled d unto Lystra, and Derbe, cities

message by working miracles, &c Comp. Mark xvi. 20. This was evidently the Lord Jesus to whom reference is here made, and it shows that he was still, though bodily absent from them, clothed with power, and still displayed that power in the advancement of his cause. The conversion of sinners accomplished by him is always a testimony as decided as it is cheering to the labours and messages of his servants. IF Uivto the word of his grace. His gracious word, or message. IF And granted signs, &c. Miracles. See Note, Acts ii. 22.

4. Was divided. Into parlies. Greek, There was a schism, Ea-yja-^. 1F A part held with the Jews. Held to the doctrines of the Jews, in opposition to the apostles. A revival of religion may produce excitement by the bad passions of opposers. The enemies of the truth may form parties, and organize opposition. It is no uncommon thing even now for such parties to be formed; but the fault is not in Christianity. It lies with those who form a party against religion, and who confederate themselves, as was done here, to oppose it

5. An assault made. Greek, A rush, oet*h- It denotes an impetuous excitement, and aggression; a rush to put them to death. It rather describes a popular tumult than a calm and deliberate purpose. There was a violent, tumultuous excitement. IF Both of the Gentiles, &c. Of that part of them which was opposed to the Apostles. H To use them despitefully. Note, Matt. v. 44. To reproach them; to bring contempt upon them; to injure them. IF To stone them. To put them to death by stoning; probably as blasphemers. Acts vii. 57 — 5(J.

6. They were vxire of it. Thev were of Lycaonia and unto the region that lieth round about:

7 And there they preached the goppel.

8 And there sat a certain man at Lystra, impotent in his feet, being a a cripple from his mother's womb, who never had walked.

9 The same heard Paul speak; who steadfastly beholding- him,

in some way informed of the excitement and of their danger. IT And fled unto Lystra This was a city of Lycaonia, and was a few miles south of Iconium. It is now called Lalik. If And Dtrbe. Derbe was a short distance east of Lystra. H Cities of Lycaonia. Lycaonia was one of the provinces of Asia Minor. It had Galatia north, Pisidia south, Cappadocia east, and Phrygia west. It was formerly within the limits of Phrygia, but was erected into a separate province by Augustus. IT And unto the region. &c. The adjacent country. Though persecuted, they still preached; and though driven from one city, they fled into another. This was the" direction of the Saviour. Matt. x. 23.

S. And there sat. There dwelt.Matt. ix. 16. Acts xviii. 11. Margin, The word sat, however, indicates his usual posture; his helpless condition. Such persons commonly sat at the way side, or in some public place to ask for alms. Mark x. 46. U Impotent in his feet i5u**Ti>5. Without any power. Entirely deprived of the use of his feet. TT Being a cripple. Lame. IT Who never had walked. The miracle therefore would be more remarkable, as the man would be well known, and there could be no plea that there was an imposition. As they were persecuted from place to place, and opposed in every manner, it was desirable that a signal miracle should be performed to carry forward and establish the work of the gospel

9. Who steadfastly beholding him. Fixing his eyes intently on him. Note, Acts i. 10. IT And perceiving. How he perceived this is not said. Perhaps it was indicated by the ardour, humility, and strong desire depicted in his countenance, lie had heard Paul, and perhaps the apostle had dwelt particularly on the miracles with which the gospel had been attested. The miracles wrought also in Iconium had doubtless also been heard of in Lystra. 1T Had faith to be and perceiving that he had faith * to be healed,

10 Said with a loud voice, Stand upright on thy feet. And he leaped c and walked.

11 And when the people saw what Paul had done, they lift up their voices, saying in the speech of Lycaonia, The d gods are come down to us, in the likeness of men,

11. Tliey lift up their voices. They spoke with astonishment; such as might be expected when it was supposed that the gods had come down. IT In the speech of Lycaonia. What this language was has much puzzled commentators. It was probably a mixture of the Greek and Syriac. In that region generally the Greek was usually spoken with more or less purity; and from the fact that it was not far from the regions of Syria, it is probable that the Greek language was corrupted with this foreign admixture. IT The gods, &c. All the region was idolatrous. The gods which were worshipped there were those which were worshipped throughout Greece. H Are come down. The miracle which Paul had wrought led them to suppose this. It was evidently beyond human ability, and they had no other way of accounting for it than by supposing that their gods had personally appeared. If In the likeness of men. Many of their gods were heroes, whom they worshipped after they were dead. It was common among them to suppose that the gods appeared to men in human form. The poems of Homer, of Virgil, &c. are filled with accounts of such appearances, and the only way in which they supposed the gods to tako knowledge of human affairs, and to aid men, was by their personally appearing in this form. See Homer's Odyssey, xvii. 485. Catullus, 64. 384 Ovid's Metamorphosis, i. 212. (Kuinoel.) Thus Homer says:

For in similitude of strangers oft The gods who can with ease all shapes assume, Repair to populous cities, where they mark Th' outrageous and the righteous deeds of

12 And they called Barnabas, Jupiter; ami Paul, Mercurius, because he was the chief speaker.

13 Then the priest of Jupiter, which was before their city, brought oxen ami garlands unto the gates, and a would have done sacrifice with the people.

14 Which) when the apostles, Barnabas and Paul, heard 0/, they

12. And they called Barnalas, Jupiter. Jupiter was represented as the most power! ul of all the gods of the ancients. He was represented as the son of Saturn and Ops, and was educated in a cave on mount Ida, in the island of Crete. The worship of Jupiter was almost universal. He was the Ammon of Africa, the Belus of Babylon, tne Osiris of Egypt. His common appellation was, the father of gods and men. He was usually represented as sitting upon a golden or an ivory throne, holding in one hand a thunderbolt, and in the other a sceptre of cypress. His power was supposed to extend over other gods; and every thing was subservient to his will, except the fates. There is the most abundant proof that he was worshipped in the region of Lycaonia, and throughout Asia Minor. There was besides a fable among the inhabitants of Lycaonia that Jupiter and Mercury had once visited that place, and had been received by Philemon. The whole fable is related by Ovid. Metam. 8. 611, &c. 1T And Paul, Mercurius. Mercury, called by the Greeks Hermes, was a celebrated god of antiquity. No less than five of this name are mentioned by Cicero. The most celebrated was the son of Jupiter and Maia. He was the messenger of the gods, and of Jupiter in particular; he was the patron of travellers and shepherds; he conducted the souls of the dead into the infernal regions; and he presided over orators, and declaimers, and merchants; and he was also the god of thieves, pickpockets, and all dishonest persons. He was regarded as the god of eloquence; and as light, rapid, and quick in his movements. The conjecture of Chrysoatom is, that Barnabas was a large, athletic man, and was hence taken for Jupiter; and that Paul was small in his person, and was hence supposed to he Mercury H Because he was the chief

b rent their clothes, and ran in among the people, crying out,

15 And saying, Sirs, why do ye these things I We c also are men of like passions with you, and preach unto you, that ye should turn from these vanities d unto ■ the living- God, which made / heaven and earth, and the sea, and all things that are therein:

speaker. The office of Mercury was to deliver the messages of the gods; and as Paul only had been discoursing, he was supposed to bo Mercury

13. Then the priest of Jupiter. He whose office it was to conduct the worship of Jupiter, by offering sacrifices, &c. II Which was before their city. The word " which" here refers not to the priest, but to Jupiter. The temple or image of Jupiter was in front of their city, or near the gates. Ancient cities were supposed to be under the protection of particular gods; and their image, or a temple for their worship, was placed commonly in a conspicuous place at the entrance of the city. IF Brought oxen. Probably brought two — one to be sacrificed to each. It was common to sacrifice bullocks to Jupiter. IT And garlands. The victims of sacrifice were usually decorated with ribands and chaplets of flowers. See Kuinoel. IF Unto the gates. The gates of the city where were the images or temple of the gods; IT Would have done sacrifice. Would have offered sacrifice to Barnabas and Paul. This the priest deemed a part of his office. And here we have a remarkable and most affecting instance of the folly and stupidity of idolatry.

14. Which, when the apostles. Barnabas is called an apostle because he was sent forth by the church on a particular message (ch. xiii. 3. Comp. ch. xiv. 26); not because he had been chosen to the peculiar work of the apostleship— to hear witness to the life and resurrection of Christ See Note, ch. i. 22. % They rent thiir clothes. As an expression of their abhorrence of what they were doing, and of their deep grief that they should thus debase themselves by offering worship to men. See Note, Matt. xxvi. G5.

15. And saying, Sirs. Greek, Men. IT Why do ye these things? This is nn expression of solemn remonstrance at the folly of their conduct in worshipping those who were men. The abhorrence which

1G Who a in times past suffered all nations to walk in their own ways.

they evinced at this, may throw strong ligiit on the rank and character of the Lord Jesus Christ. When an offer was made to worship Paul and Barnabas, they shrank from it with strong expressions of* indignation and abhorrence. Yet when similar worship was offered to the Lord Jesus, when he was addressed by Thomas in the language of worship, " My Lord and my God" (John xx. 28), he commended the disciple. For this act he uttered not the slightest reproof. Nay, he approved it; and expressed his approbation of others who should also do it. ver. 29. Comp. John v. 23. How can this difference be accounted for, except on the supposition that the Lord Jesus was divine? Would he, if a mere man, receive homage as God, when his disciples rejected it with horror? IT Of like passions with you. We are men like yourselves. We have no claim, no pretensions to any thing more. The word " passions" here means simply that they had the common feelings and propensities of men; we have the nature of men; the affections of men. It docs not mean that they were subject to any improper passions, to ill temper, &c. as some have supposed; but that they did not pretend to be gods. ' We need food and drink; we are exposed to pain and sickness, and death.' The Latin Vulgate renders it, 'We are mortal like yourselves.' The expression stands opposed to the proper conception of God who is not subject to these affections, who is most blessed and immortal. Such a Being only is to bo worshipped; and the apostles remonstrated strongly with thern on the folly of paying religious homage to beings like themselves. Comp. James v. 17, '-Elias [Elijah] was a man subject to like passions as we are," &c. JT That ye should turn from these vanities. That you should cease to worship idols. Idols "are often called vanities, or vain things. Deut. xxxii. 21. 2 Kings xni. 15. 1 Kings xvi. 13. 26. Jer. ii. 5; viii 19; x. 8. Jonah ii. 8. They are called vanities, and often a lie, or lying vanities, as opposed to the living and true God, because they are unreal, because they have no power to help, because confidence in them is vain. H Unto the living God. 1 Thess. i. 9. He is called the living God to distinguish him from idols. See Note, Matt. xvi. 16.

himself without witness, in that he did good, and gave us rain c from heaven, and fruitful seasons, filling our hearts with food and gladness.

IT Which made heaven, &c. Whe thus showed that he was the only proper object of worship. This doctrine, that there was one God, who had made all things, was new to them. They worshipped multitudes of divinities; and though they regarded Jupiter as the lather of gods and men, yet they had no conception thai all tilings had been formed from nothing by the will of one Infinite Being.

16. \Yno in limes past. Previous to the gospel; in past ages. 11 Suffered all na lions. Permitted all nations; that is, all Gentiles. Acts xvii. 30, " And the times of this ignorance God winked at." 1!" To walk in their own ways. To conduct themselves without the restraints and instructions of a written law. They were permitted to follow their own reason and passions, and their own system of religion. He gave them no written laws, and sent to them no messengers. Why he did this, we cannot determine. It might have been, among other reasons, to show to the world conclusively, (1.) The insufficiency of reason to guide men in the matters of religion. The experiment was made under the most favourable circumstances. The most enlightened nations, the Greeks and Romans, were left to pursue the inquiry, and failed no less than the most degraded tribes of men. The trial was made for four thousand years, and attended with the same results every where. (2.) It showed the need of revelation to guide man. (3.) It evinced, beyond the possibility of mistake, the depravity of man.

ations, in all circumstances, men had shown the same alienation from God. By suffering them to walk in their own ways, it was seen that those ways were sin, and that some power more than human vvasnecessary to bring men back to God.

17. Nevertheless. Though he gave them no reveiation. IT He left not himself without witness. He gave demonstration of his existence, and of his moral character. H" In that he did good. By doing good. The manner in which he did it, he immediately specifies. Idols did not do good or confer favours, and were therefore unworthy of their confidence. 1T And gave us rain from heaven. Rain from above, from the clouds. Mark viii. 11. Luke ix 54; xvii. 29; xxi. 11 John vi. 31, 32.

18 And with these sayings source restrained they ihe people, that they had not done sacrifice unto them.

] 9 And there came thither cer-

R:ii:i is one of the evidences of his good- Deal Man could not cause it; and without it, regulated at proper intervals of time, and in proper quantities, the earth would Boon be one wide scene of desolation. There is scarcely any thing that more certainly indicates unceasing care and wisdom than the needful and refreshing showers of rain. The sun and stars move by fixed laws, whose operation we can see and anticipate. The falling of rain and clew is regulated by laws which we cannot trace, and seems therefore to oe poured, as it were, directly from God's hollow hand. Ps. cxlvii. 8, " Who covereth the heaven with clouds; who prepared nun tor the earth."

H And fruitful seasons. Seasons when the earth produces abundance. It is remarkable, and a shining proof of the divine goodness, that so few seasons are unfruitful. The earth yields her increase; and the iabours of the husbandman are crowned with success: and the goodness of God demands the expressions of praise. His ancient covenant God does not forget (Gen. viii. 22), though man forgets it, and disregards his great Benefactor. IT Filling our hearts with. food. The word hearts is here used as a Hebraism, to denote pernans themselves; filling us with food, &c. C'omp. Matt. xii. 40. IT Gladness. Joy; eomforl — the comfort arising from the supply of our constantly returning wants. This is proof of ever watchful goodness. It is demonstration at once that there is a God. and that he is good. It would be easy for God to withdraw these blessings, and leave us to want. A single word, or a single deviation from the fulness of bece, would blast all these comforts, and leave us to lamentation, wo, and death. Pb. cxlv. 15, 1G. " The eyes of nil wail upon tlv^o, And thou L'i\(jst thern their food in duo iea- Thiiu open est thine hand, [son.

tain Jews from Antioeh and Iconi* um, who persuaded the people, and having "stoned Paul, drew hint out of the city, supposing he had been dead.

18. And with these sayings. With these arguments. IT Scarce restrained they ihe people. They were so fully satisfied that the gods had appeared, and were so full of zeal to do them honour.

19. And there came thither certain Jews. Not satisfied with having expelled them from Antioeh and Iconium, they still pursued them. — Persecutors often exhibit a zeal and perseverance in a bad cause, which it would be well if Christians evinced in a holy cause. Men will often travel farther to do evil than they will to do good; and many men show more zeal in opposing the- gospel than professed Christians do in advancing it. 1l Antioeh and Iconium. Note, ch. xiii. 14. 51. Tf Who persuaded the peojile. That they were impostors; and who excited their rage against them. TT And having slontii PauL Whom they were just before ready to worship as a god! What a striking in stance of the fickleness and instability of idolaters! and what a striking instance of the instability and uselessness of mere popularity. Just before, they were ready to adore him; now, they sought to put him to death. Nothing is more fickle than mere popular favour. The unbounded admiration of a man may soon be changed into unbounded indignation and contempt! It was well for Paul that he waa not seeking this popularity, and that he did not depend on it for happiness. He had a good conscience; he was engaged in a good cause; he was under the protection of God; and his happiness wi s to be sought from a higher source than the applause of men, fluctuating and uncertain as the waves of the sea. To this transaction Paul referred when he enumerated his trials, in 2 Cor. xi. 25, " Once was I stoned." 1T Drew him out of the city. Probably in baste, and in popular rage, as if he was unfit to be in the city, and was unworthy of a decent burial; for it does not appear that they contemplated an interment, but indignantly drag* god him beyond the walls of the city to leave him "there. Such sufferings and trials it cost to establish that religion in the world which has shed so many blessings on man, and which now crowns us with comfort, and Bavea us from the abominations and degradations of idolatry

20 Hovvbeit, as the disciples stood round about him, he rose up, and came into the city: and the m:xt day he departed with Barnabas to Derbe.

21 And when they had preached

here, and from the pains of heli. hereafter. 1i Supposing he had been dead. The next verse shows that he was really not dead, though many commentators, as well as the Jews, have supposed that he was, and was miraculously restored to life. It is remarkable that Barnabas was not exposed to this popular fury. But it is to be remembered that Paul was the chief Bpeakei, and it was his peculiar zeal that exposed him to this tumult.

20. Howbeil. But. Notwithstanding the supposition that he was dead. IT As the disciples stood round about him. It would seem that they did not suppose that he\vasdead; but might be expecting that he would revive. IT He rose up, &c. Most commentators have supposed that this was the effect of a miracle. They have maintained that he could not have risen s j soon, and entered into the city, without the interposition of miraculous power. (Calvin, Doddridge, Clark, &c.) But the commentators have asserted that which is not intimated by the sacred penman. Nor is there propriety in supposing the intervention of miraculous agency where it is not necessary. The probability is, that he was stunned by a blow — perhaps a single blow — and after a short time recovered from it. Nothing is more common than thus by a violent blow on the head to be rendered apparently lifeless, the effect of which soon is over, and the person restored to strength. Pricaeus and Wetstein suppose that Paul feigned himself to be dead, and when out of danger rose and returned to the city. But this is wholly improbable, V And came into [he city. It is remarkable that he should have returned again into the same city. But probably it was only among the new converts that he showed himself The Jews supposed that he was dead; and it ■Joes not appear that he again exposed himself to their rage. IT And the next day, &c The opposition here was such that it was vain to attempt to preach there any longer Having been seen by the discipies after h;s supposed death, their faith was confirmed, and he departed to preach in anotner place. 1T To Derbe. ver. 6.

21. Had taught many. Or rathe*, had made many disciples {margin). V To the gospel to that city, and ' had taught many, they returned again to Lystra, and to lconium, and Antioch,

22 Confirming the souls of the disciples, and exhorting them to

Lystra. ver. 6. % And to lconium. ver. 1. We have here a remarkable instance of the courage of the apostles. In these very places they had been persecuted and stoned, and yet in the face of danger they ventured to return. The welfare of the infant cnurches they deemed of more consequence than their own safety; and they threw themselves again into the midst of danger, to comfort and strengthen those just converted to God. There are times when ministers should not count their own uves dear to them (Acts xx. 24), but when they should fearlessly throw themselves into the midst of danger, confiding only in the protecting care of their God and Saviour.

22. Confirming. Strengthening. 'Esrtirrnf'i^ovrts. The expression " to confirm" has in some churches a technical signification, denoting " to admit to the full privileges of a Christian, by the imposition of hands." (Johnson.) It is scarcely necessary to say that the word here refers to no such rite. It has no reference to any imposition of hands, nor to the thing which is usually supposed to be denoted by the rite of " confirmation." It means simply, that they established, strengthened, made firm, or encouraged by the presentation of truth, and by the motives of the gospel. Whether the rite of confirmation, as practised by some churches, be founded on the authority of the New Testament or not, it is certain that it can receive no support from this passage. The truth was, that these were young converts; that they were surrounded by enemies, exposed to temptations, and to dangers; that they had as yet but a slight acquaintance with the truths of the gospel, and that it was therefore important that they should be further instructed in the truth, and established in the faith of the gospel. This was what Paul and Barnabas returned to accora plish. There is not the slightest evidence that they had not been admitted to the full privileges of the church before, or that any ceremony was now performed in confirming or strengthening them. IT The souls. The minds, the hearts; or the disciples themselves. H Disciples. They were as yet scholars, or learners.

continue ° in the faith, and that b #e must through much tribulation enter into the kingdom of God. 23 And when tney had ordained and the apostles returned to instruct them further in the doctrines of Christ IT And exhorting (hem, Si c. ch. xiii. 43. H In the In the belief of the gospel, if And that toe must. *»• 'c - »!,r. That it or proper that we should, &c. Not that it is in itself fixed by any fatal necessity; but that such is the nature of religion, and such the wickedness and opposition of the world, thai it will happen. We are not to expect that it will uc otherwise. We are to calculate on it when we become Christians. Why it is proper, or fit, the aposde did not state. But we may remark that it is proper, (1.) Because such is the opposition of the world to pure religion, that it cannot be avoided. Of this thoy had had striking demonstration in Lystra and Iconium. '2.) It is necessary to reclaim us from wandering, and to keep us in the path of duty. Ps. cxix. 67. 71. (3.) It is necessary to wean us from the world; to keep before one*s mind the great truth, that we have here " no continuing city, and no abiding place." Trial here, makes us pant for a world of rest. The opposition of sinners makes us desire that world where •' the wicked shall cease from troubling," and where there shall be eternal friendship and peace. (1.) When we are oersecuted and afflicted, we may remember that it has been the lot of Christians from the beginning. We tread a path that has been watered by the tears of the saints, and rendered sacred by the shedding of the best blood on the earth. The Saviour trod that path; and it is enough that the "disciple be as his master, and the servant as his lord." Matt. x. 24, 25. T Through much tribulation. Through many afflictions. IF Enter into the kingdom of God. Be saved. Enter into heaven. Note, Matt. iii. 2.

23. And when the;/ had ordained. Xsigo. T-.v/Tair-. The word ordain we now use in an ecclesiastical sense, to denote a petting apart to an office by the imposition of hands. But it is evident that the word here is not employed in that sense. That imposition of hands ini^ht have occurred in setting apart afterwards to this office is certainly possible, but it is not implied in the word employed here, ami did not take place in the transaction »o which tiijs word refers. The word occurs but

them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed.

in one other place in the New Testament, 2 Cor. viii 19, where it is applied to Luke, and translated, " who was also chosen of the church (i. e. appointed or elected by suffrage by the churches), to travel with us" &c. The verb properly denotes to stretch out. the hand; and as it was customary to elect to office, or to vote, by stretching out or elevating the hand, so the word simply means to elect, appoint, or designate to any office. The word here refers simply to an election or appointment of the elders. It is said indeed that Paul and Barnabas did this. But probably all that is meant bv it is, that they presided in the assembly when the choice was made. It does nc* mean that they appointed them without consulting the church; but it evidently means that they appointed them in the usual way of appointing officers, by the suffrages of the people. See Schleusner, and the notes of Doddridge and Calvin. 1T Ordained them. Appointed for the disciples, or for the church. It is not meant that the elders were ordained for the apostles, IT Elders. Greek, Presbyters. Literally this word refers to the "aged. Note, ch. xi. 30. But it may also be a word relating to office, denoting those who were more experienced, than others, to preside over and to instruct the rest. What was the nature of this office, and what was the design of the appointment, is not intimated in this word. All that seems to be implied is, that they were to take the charge of the churches during the absence of the apostles. The apostles were about to leave them. They were just organized into churches; were inexperienced; needed Counsel and direction; were exposed to dangers,• and it was necessary, therefore, that persons should be designated to watch over tho spiritual interests of the brethren. Tho probability is, that they performed all tho functions that wTere required in the infant and feeble churches; in exhorting instructing, governing, &c. The more experienced and able would be most likely to be active in exhorting and instructing the brethren; and all would be useful in counselling and guiding the flock. The same thing occurred in the church at Ephesus. See Notes on Ants xx. 17 — 23. It is not improbable

34 And after they had passed throughout Pisidia, they came to Pamphylia.

25 And when they had preached the word in Perga, they went down into Attalia:

26 And thence sailed to Antioch,

lhat the business of instructing, or teaching", would be gradually confined to the more talented and able of the elders, and that the others would be concerned mainly in governing and directing the general affairs of the church. TT In every church. It is implied here that there were elders in each church; that is, that in each church there was more than one. See ch. xv. 21. where a similar phraseology occurs, and where it is evident that there was more than one reader of the law of Moses in each city. Titus i. 5, " I left thee in Crete, that thou shouldst ordain elders in every city." Acts xx.

17, " And from Miletus he sent to Ephesus, and called the elders of the church" It could not mean, therefore, that they appointed a single minister or pastor to each church, but they committed the v, hole affairs of the church to a bench of elders. IT And had prayed with fasting. With the church. They were about to leave them. They had intrusted the interests of the church to a body of men chosen for this purpose; and they now commended the church and its elders together to God. Probably they had no prospect of seeing them again; and they parted as ministers and people should part, and as Christian friends should part, witii humble prayer, commending themselves to the protecting care of God. 1! They commended them, &c. They committed the infant church to the guardianship of the Lord. They were feeble, inexperienced, and ex|«)sed to dangers; but in tiis hands they were safe. T To the Lard,&c. The Lord Jesus. The connexion shows that he is particularly referred to. In his hands, the redeemed are secure. When we part with Christian friends, we may, with confidence, leave them in his holy care and keeping.

,25. In Perga. Note, ch. xiii. 13. IT They went down into Attalia. This was a city of Pamphvlia, situated on the eea-shore, It was built by A'talus Philadelt,hus, king of Pergamus, who gave it

a from whence they had been recommended to b the grace of God for the work which they fulfilled. 27 And when they were come, and had gathered the church together they rehearsed c all that God had done with them, and how he his own name. It is now called Antali. {Rob. Cal.)

26. And thence sailed to Antioch. Note, ch. xi. 19. *X From whence they had been recommended, &c. Where they had been appointed to this missionary tour by the church, ch. xiii. 1 — 4. IT To the grace oj God. His favour and protection had been implored for them in their perilous undertaking. IT For the work which they fulfilled. This shows conclusively, (1.) That they had accomplished fully the work which was originally contemplated. It was strictly a missionary tour among the Gentiles. It was an important and hazardous enterprise; ana was the first in which the church for mally engaged. Honce so much importance is attached to it, and so faithful a record of it is preserved. (2.) It shows that the act by which they were set apart to this (Act* xiii 1 — 3) was not an ordination to the ministerial office. It was an appointment to a missionary tour. (3.) It shows that the act was not an appointment to the apostleship. Paul was an apostle before by the express appointment of the Saviour; and Barnabas was never an apostle in the original and proper sense of the term. It was a designation to a temporary work, which was now fulfilled.

We may remark, also, in regard to this missionary tour (1.) That the work of missions is one which early engaged the attention of Christians. (2.) It entered into their plans, and was one in which the church was deeply interested. (3.) The work of missions is attended with danger. Men are now no less hostile to the gospel than they were in Lvstra and Iconium. (4.) Missionaries should be sustained by the prayers of the church. And, d5.) In the conduct of Paul and Barnabas. missionaries have an example in founding churches, and in regard to their own trials and persecutions. If Paul and Barna bas were persecuted, missionaries ma\ be now. And if the grace of Christ wa* sufficient to sustain them, it is not the less sufficient to sustain those of our own times amidst all the dangers attending the preaching of the cross in pagan lands.

had opened ° the door of faith unto the Gentiles.

28 And there they abode long time with the disciples.

related what had happened; their dangers and their success. This they did because they had been sent out by the church, and it was proper that they should give an account of their work; and because it furnished a suitable occasion of gratitude to God for his mercy. IT All (/tat God had done, &e. In protecting, guarding them, &c. All was traced to God. IT Had opened (he door of faith. Had furnished an opportunity of preaching the gospel to the Gentiles. 1 Cor. xvi. 9. 2 Cor. ii. 12.

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

1. And certain men. These were men undoubtedly who had been Jews, but who were now converted to Christianity,

The fact that they were willing to refer the matter in dispute to the apostles and elders (ver. 2), shows that they had professedly embraced the Christian religion. The account which follows is a record of the first internal dissension which occurred in the Christian church. Hitherto they had been struggling against external foes. Violent persecutions had raged, ano* had fully occupied the attention of Christians. But now the churches were al peace. They enjoyed great external prosperity in Antioch. And the great enemy of souls took occasion then, as he has often done in similar circumstances since, to excite contentions in tno church.itself; so that when external violence could not destroy it, an effort was made to secure the same object by internal dissension and strife. The history, therefore, is particularly important, as it is the record of the first unhappy debate which arose in the bosom of the church. It is further important, as it shows the manner in which such controversies were settled in apostolic times; and as it established some very important principles respecting the perpetuity of the religious rites of the Jews. IT Came down from Judea. To Antioch, and to the regions adjacent which had been visited by the apostles, ver. 23. Judea was a high and hilly region, and going from that toward the level countries adjacent to the sea, was represented to be descending or going down. • IT Taught the brethren. That is, Christians. They endeavoured to convince them of the necessity of keeping the laws of Moses. 1 Except ye be circumcised. This was the leading or principal rite of the Jewish religion. It was indispensable to the name and privileges of a Jew Proselytes to their religion were circumcised as well as native-born Jews, and they held it to be indispensable to salvation.— It is evident from this, that Paul and Barnabas had dispensed with this rite in regard to the Gentile converts, and that they intended to found the Christian church on the principle that the Jewish ceremonies were to cease. When however, it was necessary to conciliate

circumcised after a the manner of Moses, ye cannot, be saved.

2 "When therefore Paul and Barnabas had no small dissension and disputation with them, they deter-

the minds of the Jews and to prevent contention, Paul did not hesitate to practise circumcision, ch. xvi. 3. IT After the manner of Moses. According to the custom which Moses commanded; according to the Mosaic ritual. 1T Ye cannot be saved. The Jews regarded this as indispensable to salvation. The grounds on which they would press it on the attention of Gentile converts would he very plausible, and such as would produce much embarrassment. For, (1.) It would be maintained that the laws of Moses were the laws of God, and were therefore unchangeable; and, (2.) It would doubtless be maintained that the religion of the Messiah was only a completing and perfecting of the Jewish religion; — that it was designed simply to carry out its principles according to the promises, and not to subvert and destroy any thing that had been established bv divine authority. — It is usually not difficult to perplex and embarrass young converts with questions of modes, and rites, and forms of religion; and it is not uncommon that a revival is followed by some contention just like this. Opposing sects urge the claims of their peculiar rites, and seek to make proselytes, and introduce contention and strife into an otherwise peaceful and happy Christian community.

2. Had no small dissension and disputation. The word rendered dissension ((rric-i,-) denotes sometimes sedition or intestine war, and sometimes earnest and violent disputation or controversy. Acts xxiii. 7. 10. In this place it clearly denotes that there was earnest and warm discussion; but it is not implied that there was any improper heat or temper on the part of Paul and Barnabas. Important principles were to be settled in regard to the organization of the church. Doctrines were advanced by the Judaizing teachers which were false, and which tended to great strife and disorder in the church. Those doctrines were urged with great zeal, were declared to be essential to salvation, and would therefore lend greatly to distract the minds of Christians, and to produce great anxiety. ft became therefore necessary to meet them wilh dfcetermined purpose, and to estaDiish the truth on an immoveable

mined that * Paul and Barnabas, and certain other of them, should go up to Jerusalem, unto the apostles and elders, about this question.

basis. — And the case shows that it is right to " contend earnestly for the faith" (Jude 3); and when similar cases occur it is proper to resist the approach of error with all the arguments which may be at our command, and with all the weapons which truth can furnish. It is further implied here, that it is the duty of the ministers of the gospel to defend the truth and to oppose error. Paul and Barnabas regarded themselves as set for this purpose (comp. Phil. i. 17, "Knowing that I am set for the defence of the gospel"); and Christian ministers should be qualified to defend the truth; and should be willing with a proper spirit and with great earnestness to maintain the doctrines revealed. IT They determined. There was no prospect that the controversy would be settled by contention and argument. It would seem, from this statement, that those who came down from Judea were also willing that the whole matter should be referred to the apostles at Jerusalem. The reason for this may have been, (1.) That Jerusalem would "be regarded by them as the source of authority in the Christian church, as it had been among the Jews. (2.) Most of the apostles and the most experienced Christians were there. They had listened to the instructions of Christ himself; had been long in the church; and were supposed to be better acquainted with its design and its laws. (3.) Those who came from Judea would not be likely to acknowledge the authority of Paul as an apostle: the authority of those at Jerusalem they would recognise. (4.) They might have had a very confident expectation that the decision there would be in their favour. The question had not been agitated there. They had all been Jews. And it is certain that they continued as yet to attend in the temple service, and to conform to the Jewish customs. They might have expected therefore, with great confidence, that the decision w ould be in their favour, and they were willing to refer it to those at Jerusalem. IT Certain other of them Of the brethren; probably of each party They \\d not go to debate; or to giv* their opinion; or to vote in the case then, selves; but to lay the question fairly be fore the aocstles and elders. IT Unto tin

3 And being- a brought, on their way by the church, they passed through Phenice and Samaria, declaring- the conversion6 of the Gentiles: and they caused great joyc unto all the brethren.

4 And when they were come to Jerusalem, they were received of the church, and of the apostles and

apostles. The authority of the apostles in Burh a case would be acknowledged by all. They had been immediately instructed by the Saviour, and had the promise of infallible guidance in the organization of the church. Notes, Matt. xvi. 19; xviii. 18. V And elders. Note, ch. xi. 30. Gr. Presbyters. See Note, ch. xiv. 23. Who these were, of what was their office and authority, it is not easy now to determine. It may refer to the aged men in the church at Jerusalem, or to those who were appointed to rule and to preach in connexion with the apostles. As in the synagogue it was customary to determine questions by the advice of a bench of elders, there is no improbability in the supposition that the apostles would imitate that custom, and appoint a similar arrangement in the Christian church. (Grotius.) It is generally agreed that this is the journey.o which Paul refers in Gal. ii. 1 — 10. If so, it happened fourteen years after his conversion. Gal. ii. 1. It was done in accordance with the divine command, " by revelation." Gal. ii. 2. And among those who went with him was Titus, who was afterwards so much distinguished as his companion. Gal. ii. 3. IT About this question. The question whether the ceremonial laws of Moses were binding on Christian converts. In regard to the nature and design of this council at Jerusalem, see Note on ver. 30, 31.

3. And being brought on their way by the church. Being attended and conducted by the Christian brethren. See Note, Rom. xv 24. It was customary for the Christians to attend the apostles in their travels. Comp. 1 Cor. xvi. 6. 11. 3 John 0. H Through Phenice. Note, ch.xi. 19. 1T And Samaria. These places were directly on their route to Jerusalem. 1T Declaring the conversion, &c. Of the Gentiles in Anlioch, and in the regions in Asia Minor through which they had travelled. These remarkable events they would naturally communicate with joy to the Christians with whom they would have intercourse

5 But ' there rose up certain of the sect of the Pharisees which believed, saying, ' That it was needful to circumcise them, and to command them to keep the law of Moses.

in their journey. 11 Caused great joy. At the news of the extensive spread of the gospel. It was an indication of their deep feeling in the interests of religion, that they thus rejoiced. Where Christians are themselves awake, and engaged in tho service of Christ, they rejoice at the news of the conversion of sinners. Where they are cold, they hear such news with indifference, or with the utmost unconcern. One way of testing our feelings on the subject of religion is, by the emotions which we have when we hear of extensive and glorious revivals of religion. Comp. Note, Acts viii. 8.

4. They were received of (he church. By the church, in a hospitable and friendly manner. They were acknowledged as Chiistian brethren, and received with Christian kindness. See Gal. ii. 9. 11" And they declared. Paul and Barnabas, and those with them. That is, they stated tho case; the remarkable conversion of the Gentiles, the evidence of their piety, and the origin of the present dispute.

5. But there rose up, &c. It has been doubted whether these are the words of Paul and Barnahas, relating what occurred at Antioch; or whether they are the words of Luke, recording what took place at Jerusalem. The correct exposition is probably that which refers it to the latter. For, (1.) This seems to be the most obvious interpretation. (2.) The use of the words "rose up" implies that. Those who disturbed the church at Antioch are said to have come down from Judca (ver. 1); and if this place referred to that occurrence, the same words would have been retained. (3.) The particular specification here of " the sect of tho Pharisees," looks a.s if this was an occurrence taking place at Jerusalem. No such specifieation exists respecting those who came down to Antioch; but it would seem here, as if this party in Jerusalem resolved still to abide by the law, and to impose those rites on the Christian converts. However, this interpretation is

6 And the apostles and elders came together, a for to consider of this matter.

7 And when there had been much disputing, Peter rose up and said unto them, Men and brethren, ye know b how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe.

by no means certain. IT Which believed. Who maintained, or taught. IT That it was needful, &c. Note, ver. 1.

6. And the apostles and elders, &c. They came together in accordance with the authority in Matt, xviii. 19, 20. It would seem,' also, that the whole church was convened on this occasion; and that they concurred, at least, in the judgment expressed in this case. See ver. 12. 22, 23. IT For to consider this matter. Not to decide it arbitrarily, or even by authority, without deliberation; but to compare their views, and to express the result of the whole to the church at Antioch. It was a grave and difficult question, deeply affecting the entire constitution of the Christian church, and they therefore solemnly engaged in deliberation on the subject.

7. Muck disputing. Or rather, much inquiry, or deliberation. With our word disputing we commonly connect the idea of heat and anger. This is not necessarily implied in the word used here. It might have been calm, solemn, deliberate inquiry; and there is no evidence that it was conducted with undue warmth or anger. IT Peter rose up and said. Peter was probably the most aged, and was most accustomed to speak, ch. ii. 14, &c. iii. 6. 12. Besides, there was a particular reason lor his speaking here, as he had been engaged in similar scenes, and understood the case, and had had evidence that God had converted sinners without the Mosaic rites, and knew that it would have been inexpedient to have imposed these rites on those who had thus been converted. IT A good while ago. Seech. x. Some time since. So long since that there had been opportunity to ascertain whether it was necessary to observe the laws of Moses in order to the edification of the church. IT God made choice, &c. That is, of all the apostles, he designated me to engage in this work. Comp. Note, Matt xvi. 18, with Acts x IT Thai the Gentiles. Cornelius, and those who were

8 And God, which cknoweth the hearts, bare them witness, giving them the Holy Ghost, even as lit did unto us;

9 And put no difference between us and them, purifying d their hearts by faith.

10 Now therefore why tempt ye God, to put a yoke e upon the neck of the disciples, which neither our fathers nor we were able to bear?

assembled with him at Caesarea. This was the first case that had occurred, and therefore it was important to appeal to it.

8. And God, which knoweth the hearts ch. i. 24. God thus knew whether they were true converts or not, and gave a demonstration that he acknowledged them as his. IT Giving them the Holy Ghost, &c. ch. x. 45, 46.

9. And put no difference, &c. Though they had not been circumcised, and though they did not conform to the law of Moses. Thus God showed that the observance of these rites was not necessary in order to the true conversion of men, and to acceptance with him. He did not give us, who are Jews, any advantage over them, but justified and purified all in the same manner. IT Purifying their hearts. Thus giving the best evidence that he had renewed them, and admitted them to favour with him. IT By faith. By believing on the Lord Jesus Christ. This showed that the plan on which God was now about to show favour to men, was not by external rites and ceremonies, but by a scheme which required faith as the only condition of acceptance. It is further implied here, that there is no true faith which does not pjiriiy the heart.

10. Why tempt ye God? Why provoke him to displeasure? Why, since he has shown his determination to accept them without such rites, do you provoke him by attempting to impose on his own people rites without his authority, and against his manifest will? The argument is, that God had already accepted them. To attempt to impose these rites would be to provoke him to anger; to introduce oh servances which he had shown it was his purpose should now be abolished. V To put a yoke. That which would be burdensome and oppressive, or which would infringe on their just freedom, as the children of God. It is called in Gal. v. 1 " a yoke of bondage." Note, Matt, juiii. 1.

11 But we believe that through | 13 And after they had held their

•the grace of the Lord Jesus Christ we shall be saved, even as they.

19 Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought b among the Gentiles by

A yoke is an emblem of slavery or bondage (1 Tim. vi. 1); or of* affliction (Lam. iii. 27),- or of punishment (Lam. i. 14); or of oppressive and burdensome ceremonies, as in this place; or of the restraints -jf Christianity. Matt. xi. 29, 30. In this place they are called a yoke because, (1.) They were burdensome and oppressive; and, (2.) Because they would be an infringement of Christian freedom. One' design of the gospel was to s"et men free from such rites and ceremonies. The yoke here referred to is not ihe moral law, and the just restraints of religion; but the ceremonial laws and customs of the Jews. II Which neither our fathers, &c. Which have been found burdensome at all times. They were expensive, and painful, and oppressive: and as they had been found to be so, it was not proper to impose them on the Gentile converts, but should rather rejoice at any evidence that the people of God might be delivered from them. 7 Were able to bear. Which are found to be oppressive and burdensome. They were attended with great inconvenience, and many transgressions, as the consequence.

11. But we believe. We apostles, who have been with them, and have seen the evidences of their acceptance with God. IT Through the grace, &c. By the grace or mercy of Christ alone, without any of the rites and ceremonies <>f the Jews. "T We shall be saved, enoi as they. In the same manner, by the mere- grace of Christ. So far from being necessary to (heir salvation, they are really of no use in ours. We are to be saved not by these ceremonies, but by the mere mercy of God in the Redeemer They should not, therefore, be imposed on others.

12. Then all the multitude. Evidently the multitude of private Christians who were assembled on this occasion. That it does not refer to a synod of ministers and elders merely, is apparent, (1.) Be-

■ church, the brethren, are represented as having been present, an i concurring in the final opinion (ver. 22, 23);

11 Simeon hath declared c how God at the first did visit the Gentiles, to take out of them a people for his name.

15 And to this agree the words of the prophets; as it is written,"1

and, (2.) Because the word multitude (t4 srA.^d'ss) would not have been used in describing the collection of apostles and elders merely. Comp. Luke i. 10, 11. 13; v. 6; vi. 17; xix. 37. John v. 3; xxi. 6. Acts iv. 32; vi. 2. Matt. iii. 7. IT Gave audience. Heard, listened attentively to. H Barnabas and Paul. They were deeply interested in it; and they were qualified to give a fair statement of the facts as they had occurred. 11 Declaring what miracles and wonders, &c. The argument here evidently is, that God had approved their work by miracles; that he gave evidence that what they did had his approbation; and that as ail this was done without imposing on them the rites of the Jews, so it would follow that those were not now to be commanded.

13. James answered. James the Less, son of Alpheus. See Note, ch. xii. 1. IT Hearken unto me. This whole transaction shows that Peter had no such authority in the church as the Papists pretend, for otherwise his opinion would have been followed without debate. James had an authority not less than that of Peter. It is possible that he might have been next in age (comp. 1 Cor. xv. 7); and it seems morally certain t!.ar he remained for a considerable part of his life in Jerusalem. Acts xii. 17; xxi. 18. Gal i. 19; ii. 9. 12.

14. Simeon. This a Hebrew name. The Greek mode ot writing»il commonly was Simon. It was one of the names of Peter. Matt. iv. 13. If To take out of tht in a people. To choose from among the Gentiles those who should be his friends.

15. The words of the projmets. Amos ix. 11 i2. It was a very material point with them, as Jews, to inquire whether this was in accordance with the predictions of the Scriptures. The most powerful revivals of religion, and the most striking demonstrations of the divine presence, will be in accordance with the Bible; and should be tested by them. This habit was always manifested by the apostles and early Christians, and should

16 After this I will return, and I 17 That the residue of men might will build again the tabernacle of seek after the Lord, and all the

David, which is fallen down; and 1 will build again the ruins thereof, and I will set it up:

called, saith the Lord, who doeth all these things.

be followed by Christians at all times. Unless a supposed work of grace accords with the Bible, and can be defended by it, it must be false, and should be opposed. Comp. Isa. viii< 20.

16. After this. This quotation is not made literally either from the Hebrew, or the Septuagint. which differs also from the Hebrew. The 17th verse is quoted literally from the Septuagint; but in the 16th the general sense only of the passage is retained. The main point of the quotation, as made by James, was, to show that according to the prophets it was contemplated that the Gentiles should be introduced to the privileges of the children of God; and on this point the passage has a direct bearing. The prophet Amos (ix. 8—10) had described the calamines that should come upon the nation of the Jews, by their being scattered and driven away. This implied that the city of Jerusalem, and the temple, and the walls of the city should be destroyed. But after that (Heb. •• on that day," ver. 11, that is, the day when he should revisit them, and recover them), he would restore them to their former privileges; would rebuild their temple, their city, and their walls, ver. 11. And not only so, not only should the blessing descend on the Jews, but it should also be extended to others. The " remnant of Edom," " the heathen upon whom" his "name would be called" (Amos ix. 12), should also partake of the mercy of God, and be subject to the Jewish people; and a time of general prosperity and of permanent blessings should follow. Amos ix. 13—15. James understands this as referring to the times of the Messiah, and to the introduction of the gospel to the Gentiles. And so the passage (Amos ix. 12) is rendered in the Septuagint. See ver. 17. IT 1 will return. When the people of God are subjected to calamities and trials, it is often represented as if God had departed from them. This returning, therefore, is an image of their restoration to his favour, and to prosperity. This is not, however, in the Hebrew, in Amosix. 11. IT / v;ill build again. In the calamities that should come upon the nation (Amos ix. 8), it is implied that the temple and the city should lie destroyed. To build them again would he a proof of h:s returning favour. 1 The tabernacle of

David. The tent of David. Here it means the house, or royal residence of David, and the kings of Israel. That is, he would restore them to their former glory and splendour, as his people. The referenco here is not to the temple, which was the work of Solomon; but to the magnificence and splendour of the dwelling place of David; that is, to the full enjoyment of their former high privileges and blessings. IF Which is fallen down. Which would be destroyed by the captivity under the king of Babylon, and by the long neglect, and decay resulting from their being carried to a distant land. IT The ruins there- 'of. H eb. " close up the breaches thereof." That is, it should be restored to its former prosperity and magnificence; an emblem of the favour of God, and of the spiritual blessings that should in future times de. scend on the Jewish people.

17. Tliat the residue of men. This verse is quoted literally from the Septuagint, and differs in some respects from the Hebrew. The phrase " the residue of men" here, is evidently understood, both by the LXX. and by James, as referring to others than Jews, to the Gentiles. The rest of the world— implying that many of them would be admitted to the friendship and favour of God. The Hebrew is, "that they may possess the remnant of Edom." This change is made in the Septuagint by a slight difference in the reading of two Hebrew words. The LXX., instead of the Hebrew wv»i, s^ial1 inherit, read ■jjPTPi shall seek of thee; and instead of Dns, Edom, they read tDnN. Man, or mankind, i. e. men. Why this variation occurred, cannot be explained; but the.sense is not materially different. In the Habrew, the word Edom has undoubted reference to another nation than the Jewish; and the expression means, that in the great prosperity of the Jews, after their return, they should extend the influence of their religion to other nations; that is, as James applies it, the Gentiles might be brought to the privileges of the children of God. IF And also the Gentiles, Heb. All the heathen; i. e. all who were not Jews. This was a clear rrediction that other nations were to be favoured Aviththe light of the true religion, and that without any mention of their con

18 Known0 unto Cod are all his works, from the ' beginning of the world.

1!) Wherefore my sentence is, that we trouble not them, which

forming to the rites of the Jewish people. *: Upon whom my name is called. Who are called by my name, or who are regarded by me as my people. IT Whodoeth ail these thing*. That is, who will certainly accomplish this in its time.

18. Known unto God, &c Note, ch. l. 24. The meaning of this verse, in this connexion, is this. God sees every thing future; he knows what he will accomplish; he has a plan; and all his works are bo arranged in his mind, that he sees all things distinctly and clearly. As he foretold these, it was a part of his plan; and its it was a part of his plan long since foretold, it should not be opposed and resisted by us.

1'.). My senlencn. Gr. I judge (nelva>); that is, I give my opinion. It is the usual language in which a judge delivers his opinion; but it does not imply here that James assumed authority to settle the case, but merely that he gave his opinion, or counsel. IT That we trouble not them. That we do not molest, disturb, or oppress them, by imposing on them unnecessary and burdensome rites and ceremonies.

20. That we write unto them. Expressing our judgment, or our views of the case. This verse has greatly perplexed commentators. The main grounds of difficulty have been, (1.) Why fornication— an offence against the moral law, and about which there could be no dispute— should have been included; and, (2.) Whether the prohibition to abstain from blood is still binding. 1T That they abstain. That they refrain from these things, or wholly avoid them. IT Pollutions of idols. The word rendered pollutions means anv kind of defilement. But here it is evidently used to denote the flesh of those animals that were offered ice to idols. See ver. 29. That flesh, after being offered in sacrifice, was often exposed for sale in the markets, or was served up at feasts. 1 Cor. x. 25 — 29. It became a very important question whether it was right for Christians to partake of it. The Jews would contend that it was, in fact, partaking of idolatry. The Gentile converts would allege that thev did not eat it as a sacrifice to idols, or from among the Gentiles are turned4 to God:

20 Hut that we write unto them, that they abstain from pollutions of c idols, and from fornication, d

idolatrous worship where it had been offered. See this subject discussed at length in 1 Cor. viii. 4 — 13. As idolatry was forbidden to the Jews in every form, and as partaking even of the sacrifices to idols, in their feasts, might seem to countenance idolatry, the Jews would be utterly opposed to it; and for the sake of peace, James advised that they be recommended to abstain from this. To partake of that food might not be morally wrong (1 Cor. \iii. 4), but it would give occasion for scandal and offence; and, therefore, as a matter of expediency, it was advised that they should abstain from it. IT And from fornication. The word used here (7Tceviiu) is applicable to all illicit inter course; and may refer to adultery, incest and licentiousness in any form. There has been much diversity of opinion in re gard to this expression. Interpreters have been greatly perplexed to understand why this violation of the moral law bai been introduced amidst the violations of the ceremonial law; and the question is naturally asked, whether this was a sin. about which there could be any debate between the Jewish and Gentile converts? Were there any who would practise it, or plead that it was lawful? If not, why is it prohibited here? Various interpretations have been proposed. Some have supposed that James refers here to the offerings which harlots would make of their gains to the service of religion, and that James would prohibit the reception of it. Beza, Selden, and Schleusner suppose the word is taken for idolatry, as it is often represented in the Scriptures as consisting in unfaithfulness to God, and as it is often called adultery. Heringius supposes that marriage between idolaters and Christians is here intended. But, after all, the usual interpretation of the word, as referring to illicit intercourse of the sexes of any kind, is undoubtedly here to be retained. There is no reason for departing from the ordinary and usual meaning of the word. If it be asked, then, why this was particularly forbidden, and was introduced in this connexion, we may reply, (1.) That this vice prevailed every where among thu Gentiles, and and from things strangled, and from ° blood.

21 For Moses of old time hath

in every city them that preach him being- l read in the synagogues every sabbath-day: was that to which all were particularly exposed. (2.) That it was not deemed by the Gentiles disgraceful. It was practised without shame, and without remorse. Terence, Adelph. 1, 2. 21. See Grotius. It was important, therefore, that the pure laws of Christianity on this subject should be known, and that special pains should be taken to instruct the early converts from paganism in those laws. The same thing is necessary still in heathen lands. (3.) This crime was connected with religion. It was the practice not only to introduce indecent pictures and emblems into their worship, but also for females to devote themselves to the service of particular temples, and to devote the avails of indiscriminate prostitution to the service of the god, or the goddess. The vice was connected with no small part of the pagan worship; and the images, the emblems, and the customs of idolatry every where tended to sanction and promote it. A mass of evidence on this subject, which sickens the heart — but which would be too long and too indelicate to introduce here — may be seen in Tholuck's Nature and Moral Influence of Heathenism, in the Biblical Repository, for July, 1832, pp. 441 — 464. As this vice was almost universal; as it was practised without shame or disgrace; as there were no laws among the heathen to prevent it; as it was connected with all their views of idol worship, and of religion; it was important for the early Christians to frown upon and to oppose it, and to set a peculiar guard against it in all the churches. It was the sin to which, of all others, they were the most exposed, and which was most likely to bring scandal on the Christian religion. It is for this cause thai it is so often and so pointedly forbidden in the New Testament. Rom. i. 29. 1 Cor. vi. 13. 18. Gal. v. 19. Eph. v. 3. 1 Thess. iv. 3. 1T And from things strangled. That is, from animals or birds that were killed without shedding their blood. The reason why these were considered by the Jews unlawful to be eaten was, that thus they would be under a necessity of eating blood, which was positively forbidden by the law. Hence it was commanded in the law, that when any beast or fowl was taken in a snare, the blood should be poured out before it was lawful to be eaten Lev. xvii. 13. If And from blood.

The eating of blood was strictly forbidden to the Jews. The reason of this was that it contained the life. Lev. xvii. 11. 14. See Note on Rom. iii. 25. The use of blood was common among the Gentiles. They drank it often at their sacrifices, and in making covenants or compacts. To separate the Jews from them in this respect was one design of the prohibition. See Spencer, De Leg. Hebra?. pp. 144, 145. 169. 235. 377. 381. 594. Ed. 1732. See also this whole passage examined at length in Spencer, pp. 588—626. The primary reason of the prohibition was, that it was thus used in the feasts and compacts of idolaters. That blood was thus drank by the heathens, particularly by the Sabians, in their sacrifices, is fully proved by Spencer, De Leg. pp. 377 — 380. But the prohibition specifies a higher reason, that the life is in the blood, and that therefore it should not be eaten. On this opinion see Note, Rom. iii. 25. This reason existed before any ceremonial law; is founded in the nature of things; has no particular reference to any custom of the Jews; and therefore is as forcible in any other circumstances as in theirs. It was proper, therefore, to forbid it to the early Christian converts; and for the same reason its use should be abstained from every where. It adds to the force of these remarks, when we remember that the same principle was settled before the laws of Moses were given; and that God regarded the fact that the life was in the blood as of so much importance as to make the shedding of it worthy of death. Gen. ix. 4 — 6. It is supposed, therefore, that this law is still obligatory. Perhaps also there is no food more unwholesome than blood; and it is a further circumstance of some moment that all men naturally tevolt from it as an article of food.

21. For Moses. The meaning of this verse is, that the law of Moses, prohibiting these things, was read in the synagogues constantly. As these commands were constantly read, and as the Jewish converts would not soon learn that their ceremonial law had ceased to be binding, it was deemed to be a matter of expediency that no needless offence should be given to them. For the sake of peace, it was better that they should abstain from meat offered to idols than to give offence

22 Then pleased it the apostles and elders, with the whole church, to send chosen men of their own company to Antioch, with Paul and Barnabas; namely, Judas surnamed Barsabas, ■ and Silas, chief men among- the brethren:

•J.'! And wrote letters by them after this manner: The apostles and elders, and brethren, send greeting unto the brethren which are of to the Jewish converts. Comp. 1 Cor. viii. 10 — 13. IT Of old time. Greek, From ancient generations. It is an established custom; and therefore his laws are well known, and have, in their view, not only the authority of revelation, but the venerableness of antiquity. 1T In every city. Where there were Jews. This was the case in all the cities to which the discussion here had reference, IT Them that preach him. That is, by reading the law of Muses But in addition to reading the law. it was customary also to oiler an explanation of its meaning. See Notes on Luke iv. 16 — 22.

22. Then it pleased. It seemed fit and proper to them. If The apostles and elders. To whom the business had been particularly referred, ver. 2. Comp. eh. xvi. 4. IT with the whole church. All the Christians who were there assembled together. They concurred in the sentiment, and expressed their approbation in the letter that was sent. ver. 23. Whether they were consulted, does not particularly appear. But as it is not probable that they would volunteer an opinion unless they were consulted, it seems most reasonable to Buppose that the apostles and elders submitted the case to them for their approbation. It would seem that the apostles and elders deliberated on it, and decided it; but Btill, for the sake of peace and unity, they also look measures to ascertain that their decision agreed with the unanimous sentiment of the church. ^T Chosen men. Men chosen for this purpose. 1T Of their own company. From among themselves. Greater weight and authority would thus be attached to the.r message. IF Judas, surnamed Barsabas. Possibly the same who was nominated to the vacant place in the apostleshrp. ch. i. 23. But Grotius supposes that it was his brother. IT And Silas. He was.afterwards the travelling companion of Paul. ver. 4(J. ch. xvi. 25. 29,- xvii. 4. 10. 15. He is also the same person, probably, who is mentioned by the t2

the Gentiles in Antioch, and Syria, and Cilicia:

24 Forasmuch as we have heard, that certain b which went out from us have troubled c you with wrords, d subverting your souls, saying, Ye must be circumcised, and keep the law: to whom e we gave no sutk commandment:

25 It seemed good unto us, being assembled with one accord, to send

among the brethren. Greek, Leaders. Comp. Luke xxii. 26. Men of influence, experience, and authority in the church. Judas and Silas are said to have been proplu lj. ver. 32. They had, therefore, been engaged as preachers and rulers in the church at Jerusalem.

23. And wrote letters. Greek, Having written. It does not mean that they wrote more than one epistle. 1T By them. Greek, By their hand. 1F After this manner. Greek, These things. 1i Send greeting. A word of salutation, expressing their desire of the happiness {%*!e*1") of the persons addressed. Comp. Matt xxvi. 49; xxvii. 29. Luke i. 28. John xix. 3. IF In Antioch. Where the difficulty first arose. IT And Syria. Antioch was' the capital of Syria, and it is probable that the dispute was not confined to the capital. 11 And Cilicia. Note, Acts vi. 9. Cilicia was adjacent to Svria. Paul and Barnabas had travelled through it; and it is probable that the same difficulty would exist there which had disturbed the churches in Syria.

24. Forasmuch. Since we have heard H That certain. That some. ver. 1. IT Have troubled you with words. With doctrines They have disturbed your minds, and produced contentions. IT Subverting your souls. The word here used occurs nowhere else in the New Testament (iv**- KtuA{avTts). It properly means to collect together the vessels used in a house — the household furniture — for the purpose of removing it. • It is applied to marauders, robbers, and enemies, who remove and bear off property; thus producing distress, confusion, and disorder. It is thus used in the sense of disturbing, or destroying; and here denotes that they unsettled their minds; that they produced anxiety, disturbance, and distress by these doctrines about Moses. IT To whom we gave, no such commandment. Tbey weal, therefore.

chosen men unto you, with our beloved Barnabas and Paul,

2b" Men that have hazarded a their lives for the name of our Lord Jesus Christ.

27 We have sent therefore Judas and Silas, who shall also tell you the same things by ' mouth.

28 For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burthen b than these necessary things;

29 That ye abstain c from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep d yourselves, ye shall do well. Fare ye well.

30 So when they were dismissed, they came to Antioch; and when they had gathered the multitude together, they delivered the epistle:

31 I Hitch, when they had read, they rejoiced for the '2 consolation.

without authority. Self-constituted and self-sent teachers not unfrequently produce disturbance and distress. Had the apostles been consulted on this subject, the difficulty would have been avoided. By thus saying that they had not given them a command to teach these things, they practically assured the Gentile converts that they did not approve of the course which those who went from Judea had taken.

26. Men that have hazarded their lives, &e. See eh. xiv. This was a noble testimony to the character of Barnabas and Paul. It was a commendation of them to the confidence of the churches, and an implied expression that they wished their authority to be regarded in the establishment and organization of the church. 11 For the name. In the cause of the Lord Jesus.

27. The same things. The same things that we wrote to you. They shall confirm all by their own statements.

28. For it seemed good to the Holy Ghost. This is a strong and undoubted claim to inspiration. It was with special reference to the organization of the church, that the Holy Spirit had been promised to them by the Lord Jesus. Matt, xviii. 18—20. John xiv. 26. II No greater burthen. To impose no greater restraints; to enjoin no other observances. See Note, ver. 10. tf Than these necessary things. Necessary, (1.) In order to preserve the peace of the church. (2.) To conciliate the minds of the Jewish converts, ver. 21. (3.) Necessary in their circumstances, particularly, because the crime which is specified — licentiousness — was one to which all early converts were particularly exposed. Note, ver. 20.

29. From meats offered to idols. This ox plains what is meant bv " pollutions of idols." ver. 20. 11 Ye shall do well. You will do what ought to be done in regard to the subjects of dispute.

31. They rejoiced for the consolation. They acquiesced in the decision of tho apostles and eiders, and rejoiced that they were not to be subjected to the burdensome rites and ceremonies of the Jewish religion. This closes the account of the first Christian council. It was conducted throughout on Christian principles, in a mild, kind, conciliatory spirit; and is a model for all similar assemblages. It came together, not to promote, but to silence disputation; not to persecute the people of God, but to promote their peace; not to be a scene of harsh and angry recrimination, but to be an example of all that was mild, and tender, and kind Those who composed it came together, not to carry a point, not to overreach their adversaries, not to be party men, but to mingle their sober counsels, to inquire what was right, and to express, in 9. Christian manner, that which was propel' to be done. Great and important principles were to be established, in regard to the Christian church; and they engaged in their work evidently with a deep senso of their responsibility, and with a just view of their dependence on the aid of ihe Holy Spirit. How happy would it have been if this spirit had been possessed by all professedly Christian councils! How happy, if all had really sought the peace and harmony of the churches; and if none had ever been convened to kindle the fires of persecution, to evince the spirit of party, or to rend and destroy the church of God!

This council has been usually appealed to as the authority for councils in the church, as a permanent arrangement; and especially as an authority for courts of appeal and control. But it establishes neither, and should be brought as an au-

32 And Judas and Silas, being prophets also themselves, exhorted the brethren with many words, and confirmed a tJicm.

33 And after they had tarried

thority for neither. For, (\.) It was not a court of appeal in any intelligible sense.!t was an assembly convened for a sperm! purpose; designed to settle an inquiry which arose in a particular part of ttie church, and which required the collected wisdom of the apostles and elders to seltle. (2.) It had none of the marks or appendages of a court. The term court, or judicature, is nowhere applied to it; nor to any assembly of Christian men, in the New Testament. Nor should these terms be used now in the churches. Courts of judicature imply a degree of authority, which cannot be proved from the New Testament to have been conceded to any ecclesiastical body of men. (3.) There is not the slightest intimation that any thing like permanency was to be attached to this council; or that it would be periodically or regularly repeated. It will prove, indeed, that when cases of difficulty occur; when Christians are perplexed and embarrassed; or when contentions arise, it will be proper to refer to Christian men for advice and direction. Such was the case here; and such a course is obviously proper. If it should be maintained that it is well that Christian ministers and laymen should assemble periodically, at stated intervals, on the supposition that such cases may arise, this is conceded; but the example of the apostles and elders should not be pleaded as making such assemblies of divine right and authority, or as being essential to the existence of a church of God. Such an arrangement has been deemed to be so desirable by Christians, that it has been adopted by Episcopalians in their regular annual and triennial conventions; by Methodists in their conferences; by Presbyterians in their general assembly; by Friends in their yearly meetings; by Baptists and Congregationalists in their associations, <fec. But the example of the council summoned on a special emergency at Jerusalem, should not be pleaded as giving divine authority to all, or to any of these periodical assemblages. They are wise and prudent arrangements, contributing to the peace of the church; and the example of the council at Je ran be adduced as furnishing as much divine authority for one as for another; there a space, they were let go t> in peace from the brethren unto the apostles.

34 Notwithstanding, it pleased Silas to abide there still.

that is, it does not make all or either of them of divine authority, or as obligatory on the church of God. (4.) It should bo added, that a degree of authority (conip. ch. xvi. 4) would, of course, be attached to the decision of the apostles and elders at. that time, which cannot be to any body of ministers and laymen now. Besides it should never be forgotten — what, alas, it seems to have been the pleasure and the interest of ecclesiastics to forget — thai neither the apostles nor elders asserted any jurisdiction over the churches of Antioch, Syria, and Cilicia; that they did not claim a" right to have these cases referred to them; that they did not attempt "to lord it" over their faith or their consciences. The case was a single, specific, definite question, referred to them; and they decided it as such. They asserted no abstract right of such jurisdiction; they sought not to intermeddle with it; they enjoined no future reference to them, to their successors, or to any ecclesiastical tribunal. They evidently regarded the churches as blessed with the most ample freedom; and evidently contemplated no arrangement of a permanent character, asserting a right to legislate on articles of faith, or to make laws for the direction of the Lord's freemen.

32. Being prophets. See Note, ch. xi. 27. This evidently implies that they had been preachers before they went to Antioch. What was the precise nature of the office of a prophet in the Christian church, it is not easy to ascertain. Possibly it may imply that they were teachers of unusual or remarkable ability. Ti Confirmed them. Strengthened them; that is, by their instructions and exhortations. Note, ch. xiv. 22. v

33. A space. For some time. IT They were let go in peace. An expression implying that they departed with the affeo* tionate regard of the Christians to whom tjjey had ministered, and with their highest wishes for their prosperity. 1 Cor. xvi. 11. 2 John 10. Silas, however, it seems, chose to remain. H Unto the apostles. At Jerusalem. Many MSS. however, instead of "unto the apostles" read, " unto those who had sent them" The sense is not materiallv different.

35 Paul also and Barnabas continued in Antioeh, teaching and preaching the word of the Lord, with many others also.

36 And some days after, Paul said unto Barnabas, Let us go again and visit our brethren in a every city where we have preached the word of the Lord, and see how they do.

37 And Barnabas determined to take with them John b whose surname was Mark.

38 But Paul thought not gOod to

verse is wanting in many MSS. in the Syriac, Arabic, and Coptic versions; and is regarded as spurious by Mill, Griesbach, and by other critics. It was probably introduced by some early transcriber, who judged it necessary to complete the narrative. The Latin Vulgate reads, " It seemed good to Silas to remain, but Judas went alone to Jerusalem."

35. Paul also, and Barnabas continued in Antioch. How long a time is unknown. It is probable that at this time the unhappy incident occurred between Paul and Peter, which is recorded in Gal. ii. 1 1 — 14.

36. Let us go again and visit our brethren. That is, in the churches which they had established in Asia Minor, ch. xiii. xiv. This was a natural wish; and was an enterprise that might be attended with important advantages to those feeble churches.

37. But Barnabas determined. Greek, Willed, or was disposed to (l/3oux.e6<retTo). IT John, &c. Note, ch. xii. 12. lie had been with them before as a travelling companion, ch. xii. 25; xiii. 5. He was the son of a sister of Barnabas (Col. iv. 10), and it is probable that Barnabas' affection for nis nephew was the main reason fi>r inducing him to wish to take him with him in the journey. #

38. But Paid Thought not good. Did not think it proper. Because he could not confide in his perseverance with them in the toils and perils of their journey. TT Who departed from them, &c. ch. xiu. 13. Why he did this is not known. It was evidently, however, for some cause which Paul did not consider satisfactory, and which in his view disqualified him from being their attendant again. IT To the vyorh. Of preaching the gospel.

take him with them, who departed c from them from Pamphylia, and went not with them to the work.

39 And the contention was so sharp between them, that they departed asunder one from the other: and so Barnabas took Mark, and sailed unto Cyprus:

40 And Paul chose Silas, and departed, being recommended d by the brethren unto the grace of

41 And he went through Syria and Cilicia, confirming* the churches.

from which our word paroxysm is derived It may denote any excitement of mind, and is used in a good sense in Heb. x. 24. It here means evidently a violent altercation that resulted in their separation for a time, and in their engaging in different spheres of labour. 1T And sailed unto Cyprus. This was the native place of Barnabas. Note, ch. iv. 36.

40. Being recommended. Being commended by prayer to God. Note.ch. xiv.26.

41. Syria and Cilicia. These were countries lying near to each other, which Paul, in company with Barnabas, had before visited. IT Confirming the churches. Strengthening them by instruction and exhortation. It has iv> reference to the rite of confirmation. See JVote, Acts xiv. 22.

In regard to this unhappy contention between Paul and Barnabsj, and their separation from each othe*, w.? may make the following remarks. (1) That no apology or vindication of it is offered by the sacred writer. It was undoubtedly improper and evil. It wis a melancholy instance in which even apostles evinced an improper spirit, a-<d engaged in improper strife. (2.) Ir this contention it is probable that Paul was, in the main, right. Barnabas serins to have been influenced by attachment to a relative; Paul sought a helper who would not shrink from duty and danger. It is clear that Paul had the sympathies and pravers of the church in his favour (ver. 40), and it is more than probable that Barnabas departed without any such sympathy. ver. 39. (3.) There is reason to think that this contention was overruled for the furtherance of the gospel. They went to different places, and preached to different people. It often happens that the un happy and wicked strifes of Christiana

HPHEN came he to Derbe a and ■*• Lystra: and behold, a certain disciple was there, named Timotheus, b the son of a c certain woman, which was a Jewess, and believed; but his father was a Greek: 9 Which was well d reported of

are the means of exciting their zeal, and of extending the gospel, and of establishing churches. But no thanks to their contention; nor is the guilt of their anger and strife mitigated by this. (4.) This difference was afterwards reconciled, and Paul and Barnabas again became travelling companions. 1 Cor. ix. 6. Gal. ii. 9. (5.) There is evidence that Paul also became reconciled to John Mark. Col. iv. 10. Philem. 24. 2 Tim. iv. 11. How long this separation continued is not known; but perhaps in this journey with Barnabas, John gave such evidence of his courage and zeal as induced Paul again to admit him to his confidence as a travelling companion, and as to become a profitable fellow-labourer. See 2 Tim. iv. 11, "Take Mark, and bring him with thee; for he is profitable to me for the ministry." (6.) This account proves that there was no collusion or agreement among the apostles to impose upon mankind. Had there been such an agreement, and had the books of the New Testament been an imposture, the apostles would have been represented as perfectly harmonious, and as united in all their views and efforts. What impostor would have thought of the device of representing the early friends of the Christian religion as divided, and contending, and separating from each other? Such a statement has an air of candour and honesty, and at the same time is apparently so much against the truth of the system, that no impostor would have thought of resorting to it.

1. Tlien came he. That is, Paul, in company with Silas. Luke does not give us the history of Barnabas, but confines his narrative to the journey of Paul. tf To Derbe and Lystra. Note, ch. xiv. 6. IT And behold a certain disciple named Timolheus. It was to this disciple that Paul afterwards addressed the two epistles which bear his name. It is evident that he was a native of one of these places, but whether of Derbe or Lystra it is impossible to determine.? The son of a by the brethren that were at Lystra and Ieonium.

3 Him would Paul have to fro forth wirti him; and took and circumcised him, e because of the.lews-' which were in those quarters; for they knew all that his father was a Greek.

certain woman, &c. Her name was Eunice. 2 Tim. i. 5. 11 And believed. And was a Christian. It is evident also that her mother was a woman of distinguished Christian piety. 2 Tim. i. 5. It was not lawful for a Jew to marry a woman of another nation, or to give his daughter in marriage to a Gentile. Ezra ix. 12. But it is probable that this law was not regarded very strictly by the Jews who lived in the midst of heathen nations. It is evident that Timothy, at this time, was very young; for when Paul besought him to abide at Ephesus, to take charge of the church there (I Tim. i. 3), he addressed him then as a young man. 1 Tim. iv. 12, " Let no man despise thy youth." IF But his father was a Greek. Evidently a man who had not been circumcised, for had he been, Timothy would have been also.

2. Which. That is, Timothy. The connexion requires us to understand this of him. Of the character of his father nothing is known. IT Was well reported of Was esteemed highly as a young man of piety and promise. Note, ch. vi. 3. Comp. 1 Tim. v. 10. Timothy had been religiously educated. He was carefully trained in the knowledge of the Holy Scriptures, and was therefore the better qualified for his work. 2 Tim. iii. 15.

3. Him would Paul have, &c. This was an instance of Paul's selecting young men of piety for the holy ministry. It shows. (1.) That he was disposed to look up and call forth the talent that might be in the church, that might be usefully emplo

It is quite evident that Timothy would not have thought of this, had it not been suggested by Paul. The same thing, Education societies are attempting now to ac. complish. (2.) That Paul sought proper qualifications, and valued lliem. Those were, (a) That he had a good reputation for piety, &C. ver. 2. This he demanded as an indispensable qualification fi»r u minister of the gospel. 1 Tim. iii. 7, " Moreover he (a bishop) must nave a eood report of them which are p/ithouL'

4 And as they went through 1 he shies, they delivered them the de-;rees for to keep, that were ordained a of the apostles asd elders tvhieli were at Jerusalem.

5 And so were the churches h established in the faith, and increased in number daily.

Comp. Acts xxii. 12. {h) Paul esteemed him to be a young man of talents and prudence. His admitting him to a partnership in his labours, and his intrusting to him the affairs of the church at Ephesus, prove this, (c) He had been carefully trained in the Holy Scriptures. A foundation was thus laid for usefulness. And this qualification seems to have been deemed by Paul of indispensable value for the right discharge of his duties in this holy office. 1T And he took and circumcised him. This was evidently done to avoid the opposition and reproaches of the Jews. It was a measure not binding in itself (comp. ch. xv. 1. 28, 29); but the neglect of which would expose to contention and opposition among the Jews, and greatly retard or destroy his usefulness. It was an act of expediency for the sake of peace, and was in accordance with Paul's uniform and avowed principle of conduct. 1 Cor. ix. 20, " And unto the Jews I became as a Jew, that I might gain the Jews." Comp. Acts xxi. 23 — 26.

4. And as they went through the cities. The cities of Syria, Cilicia, &c. IT They delivered them. Paul and Silas delivered to the Christians in those cities. H The decrees. t» Siy/xxTx. The decrees in regard to the four things specified in ch. xv. 20. 29. The word translated decrees occurs in Luke ii. 1, "A decree from Caesar Augustus;" in Acts xvii. 7, "The decrees of Caesar;" in Eph. ii. 15, and in Col. ii. 14. It properly means a law or edict of a king, or legislature. In this instance it was the decision of the council in a case submitted to it; and implied an obligation on the Christians to submit to that decision. The laws of the apostles would, and ought to be, in such cases, esteemed to be binding. It is probable that a correct and attested copy of the letter (ch. xv. 23 — 29) would be sent to the various churches of the Gentiles. % To keep. To obey, or to observe. *JT That were ordained. Gr. That were adjudged, or determined.

G Now when they had gone throughout Phrygia and the region of c Galatia, and were forbidden of d the Holy Ghost to preach the word in e Asia,

7 After they were come to Mysia, they assayed to go into Bythinia: but the Spirit suffered them not.

in the belief of the gospel. The effect of the wise and conciliatory measure was to increase and strengthen the churches.

6. Throughout Phrygia. This was the largest province of Asia Minor. It had Bythinia noith; Pisidia and Lycia south; Galatia and Cappadocia east; and Lydia and Mysia west IT And the region of Galatia. This province was directly east of Phrygia. The region was formerly conquered by the Gauls. They settled in it, and called it, after their own name, Galatia. The Gauls invaded the country at different times, and no less than three tribes or bodies of Gauls had possession of it. Many Jews were also settled there. It was from this cause that so many parties could be formed there, and that so much controversy would arise between the Jewish and Gentile converts. See the Epistle to the Galatians. II And were forbidden. Probably by a direct revelation. The reason of this was, doubtless, that it was the intention of God to extend the gospel farther into the regions of Greece than would have been done if they had remained in Asia Minor. This prohibition was the means of the first introduction of the gospel into Europe. H In Asia. See Note, ch. ii. 9. This was doubtless the region of proconsular Asia. This region was also called Ionia. Of this region Ephesus was the capital; and here were situated also the cities of Smyrna, Thyatira, Philadelphia, &c, within which the seven churches mentioned in Rev. i. ii. iii. were established. Cicero speaks of proconsular Asia as containing the provinces of Phrygia, Mysia, Caria, and Lydia. In all this region the gospel was afterwards preached with great success. But now a more important and a wider field was opened before Paul, and Barnabas, in the extensive country of Macedonia.

7. Mysia. This was a province of Asia Minor, having Propontis on the north, Bythinia on the east, Lydia on the south, and the iEgean sea on the west. 11 They assayed. They endeavoured; they at-

8 And they passing came down to n Troas.

9 And a vision appeared to Paul in the night; There stood a man b of Macedonia, and prayed him, saying, Come over into Macedonia, and help us.

10 And after he had seen the vision, immediately we endeavoured to gof into Macedonia, assuredly gathering that the Lord had called

8. Came down to Troas. This was a city of Phrygia or Mysia, on the Hellespont, between Troy north, and Assos south. Sometimes the name Troas, or Troad, is used to denote the whole country of the Trojans, the province where the ancient city of Troy had stood. This region was much celebrated in the early periods of Grecian history. It was here that the events recorded in the Iliad of Homer are supposed to have occurred. The city of Troy has long since been completely destroyed. Troas is several times mentioned in the New Testament 2 Cor. ii. 12. 2 Tim. iv. 13. Acts xx. 5.

9. And a vision. Note.ch. ix. 10.1T There stood a man, &c. The appearance of a man, who was known to be of Macedonia, probably, by his dress and language. Whether this was in a dream, or whether it was a representation made to the senses while awake, it is impossible to tell. The will of God was at different times made known in both these ways. Comp. Matt. ii. 12. Note, Acts x. 3. Grotiua supposes that this was the guardian angel of Macedonia, and refers for illustration to Dan. x. 12, 13. 20, 21. But there seems to be no foundation for this opinion. IT Of Macedonia. This was an extensive country of Greece, having Thrace on the north, Thessaly south, Epirus west, and the yEgean sea east. It is supposed that it was peopled by Kittim, son of Javan. Gen. x. 4. The kingdom rose into celebrity chiefly under the reign of Philip and his son Alexander the Great. It was the first region in Europe in which we have any record that the gospel was preached. IT And help vs. That is, bv preaching the gospel. This was a call to preach the gospel in an extensive heathen land, amidst many trials and dangers. To this call, notwithstanding all this prospect of danger, they cheerfully responded, and us for to preaeh the gospel unto