CHAPTER 13
Verse 1. The church that was at Antioch. See Barnes "Acts 2:20".
Certain prophets. See Barnes "Acts 11:27".
And teachers. Teachers are several times mentioned in the New
Testament as an order of ministers, 1 Corinthians 12:28,29; Ephesians 4:11; 2 Peter 2:11.
Their precise rank and duty are not known. It is probable that those here
mentioned as prophets were the same persons as the teachers. They might
discharge both offices, predicting future events, and instructing the
people.
As Barnabas. Barnabas was a preacher, Acts 4:35,36; 9:27; 11:22,26;
and it is not improbable that the names "prophets and teachers" here
simply designate the preachers of the gospel.
Simeon that was called Niger. Niger is a Latin name meaning black. Why
the name was given is not known. Nothing more is known of him than is here
mentioned.
Lucius of Cyrene. Cyrene was in Africa. See Barnes "Matthew 27:32". He
is afterwards mentioned as with the apostle Paul when he wrote the Epistle
to the Romans, Romans 16:21.
And Manaen. He is not elsewhere mentioned in the New Testament.
Which had been brought up with Herod the tetrarch. Herod Antipas, not
Herod Agrippa. Herod was tetrarch of Galilee, Luke 3:1. The word
here translated, "which had been brought up"--\~suntrofov\~--denotes one who
is educated or nourished at the same time with another. It is not
elsewhere used in the New Testament. He might have been connected with the
royal family; and being nearly of the same age, was educated by the father
of Herod Antipas with him. He was therefore a man of rank and education,
and his conversion shows that the gospel was not confined entirely in its
influence to the poor.
And Saul. Saul was an apostle; and yet he is here mentioned among the
"prophets and teachers." Showing that these words denote ministers of the
gospel in general, without reference to any particular order or rank.
{2} "Manean" "Herod's foster brother"
Verse 2. As they ministered to the Lord. It is probable that this took
place on some day set apart for fasting and prayer. The expression
"ministered to the Lord" denotes, as they were engaged in prayer
to the Lord, or as they were engaged in Divine service. The Syriac
thus renders the passage.
The Holy Ghost said. Evidently by direct revelation.
Separate me. Set apart to me, or for my service. It does not mean to
ordain, but simply to designate, or appoint to this specific work.
For the work whereunto I have called them. Not the apostolic office,
for Saul was called to that by the express revelation of Jesus Christ,
Galatians 1:12, and Barnabas was not an apostle. The "work" to which they
were now set apart was that of preaching the gospel in the regions round
about Antioch. It was not any permanent office in the church, but was
a temporary designation to a missionary enterprise in extending the
gospel especially through Asia Minor and the adjacent regions. Accordingly,
when, in the fulfillment of this appointment, they had travelled
through Seleucia, Cyprus, Paphos, Pamphylia, Pisidia, etc., they
returned to Antioch, having fulfilled the work to which they were
separated. See Acts 14:26,27.
Whereunto I have called them.
This proves that they received their commission to this work directly
from God the Holy Spirit. It is possible that Paul and Barnabas
had been influenced by the Spirit to engage in this work, but they
were to be sent forth by the concurrence and designation of the
church.
{b} "Separate me" Galatians 1:13
{c} "for the work" 1 Timothy 2:7
{+} "whereunto" "To which"
Verse 3. And when they had fasted. They were fasting when they
were commanded to set them apart. Yet this probably refers to an
appointed day of prayer, with reference to this very purpose. The
first formal mission to the Gentiles was an important event in the
church; and they engaged in this appointment with deep solemnity,
and with humbling themselves before God.
And prayed. This enterprise was a new one. The gospel had been
preached to the Jews, to Cornelius, and to the Gentiles at Antioch. But
there had been no solemn, and public, and concerted plan of sending it to
the Gentiles, or of appointing a mission to the heathen. It was a new
event, and was full of danger and hardships. The primitive church
felt the need of Divine direction and aid in the great work. Two
missionaries were to be sent forth amongst strangers, to be exposed
to perils by sea and land; and the commencement of the enterprise
demanded prayer. The church humbled itself; and this primitive
missionary society sought, as all others should do, the Divine
blessing, to attend the labours of those employed in this work.
The result showed that the prayer was heard.
And laid their hands on them. That is, those who are mentioned in
Acts 13:1. This was not to set them apart to the apostolic office.
Saul was chosen by Christ himself, and there is no evidence that any of
the apostles were ordained by the imposition of hands.
See Barnes "Acts 1:26"; See Barnes "Matthew 10:1";
See Barnes "Luke 6:12-16". And Barnabas was not an apostle in
the original and peculiar sense of the word. Nor is it meant that
this was an ordination to the ministry, to the office of preaching
the gospel. For both had been engaged in this before. Saul received
his commission directly from the Saviour, and began at once to
preach, Acts 9:20; Galatians 1:11-17. Barnabas had preached at Antioch, and was
evidently recognized as a preacher by the apostles, Acts 9:27; 11:22,23.
It follows, therefore, that this was not an
ordination in the doctrinal sense of this term, either Episcopal or
Presbyterian, but was a designation to a particular work--a work
of vast importance; strictly a missionary appointment by the church,
under the authority of the Holy Ghost. The act of laying hands on
any person was practised, not only in ordination, but in conferring
a favour; and in setting apart for any purpose. See Leviticus 3:2,8,13; 4:4,
Leviticus 4:29; 16:21; Numbers 8:12; Mark 5:23; 16:18; Matthew 21:46. It means, in this case,
that they appointed them to a particular field of labour, and by
laying hands on them they implored the blessing of God to attend them.
They sent them away. The church by its teachers sent them forth
under the direction of the Holy Ghost. All missionaries are thus sent by
the church; and the church should not forget its ambassadors in their
great and perilous work.
Verse 4. Being sent forth by the Holy Ghost. Having been called to
this work by the Holy Spirit, and being under his direction.
Departed unto Seleucia. This city was situated at the mouth of the
river Orontes, where it falls into the Mediterranean. Antioch was
also built on this river, some distance from its mouth.
They sailed to Cyprus. An island in the Mediterranean, not far from
Seleucia. See Barnes "Acts 4:36".
{*} "Ghost" "Spirit"
Verse 5. And when they were at Salamis. This was the principal city
and seaport of Cyprus. It was situated on the south-east part of the
island, and was afterwards called Constantia.
In the synagogues of the Jews. Jews were living in all the countries
adjacent to Judea; and in those countries they had synagogues. The apostles
uniformly preached first to them.
And they had also John to their minister. John Mark, Acts 12:12.
He was their attendant; he was with them as a companion, yet not
pretending to be equal to them in office. They had been specifically
designated to this work. He was with them as their friend and travelling
companion; perhaps also employed in making the needful arrangements for
their comfort, and for the supply of their wants in their travels.
{+} "minister" "For their attendant"
Verse 6. And when they had gone through the isle. The length of the
island, according to Strabo, was one thousand and four hundred
stadia, or nearly one hundred and seventy miles.
Unto Paphos. Paphos was a city at the western extremity of the island.
It was the residence of the proconsul, and was distinguished for a splendid
temple erected to Venus, who was worshipped throughout the island.
Cyprus was fabled to be the place of the birth of this goddess. It
had, besides Paphos and Salamis, several towns of note--Citium,
the birth-place of Zeno; Amathus, sacred to Venus, etc. Its present capital
is Nicosia. Whether Paul preached at any of these places is not recorded.
The island is supposed formerly to have had a million of inhabitants.
A certain sorcerer. Greek--Magus, or magician. See Acts 8:9.
A false prophet. Pretending to be endowed with the gift of prophecy; or
a man, probably, who pretended to be inspired.
Bar-jesus. The word Bar is Syriac, and means son. Jesus, or Joshua,
was not an uncommon name among the Jews. The name was given from his father
--son of Jesus, or Joshua; as Bar-jonas, son of Jonas.
Verse 7. Which was with the deputy. Or with the proconsul. Cyprus
was at this time subject to the Roman empire, and was governed by
a proconsul appointed by the emperor. The provinces subject to
Rome were governed by persons who held their office originally
from the consul, or chief magistrate of the Roman republic. Men
of the rank of senators were usually appointed to these offices. See
on this subject Lardner's Credibility, part i., chap. i., & 11, where he
fully vindicated the accuracy of the appellation which is here
given to Sergius by Luke.
Sergius Paulus, a prudent man. The word here rendered prudent means
intelligent, wise, learned. It also may have the sense of candid, and
may have been given to this man because he was of large and liberal views,
of a philosophic and inquiring turn of mind, and was willing to obtain
knowledge from any source. Hence he had entertained the Jews; and hence he
was willing also to listen to Barnabas and Saul. It is not often that
men in office, and men of rank, are thus willing to listen to the
instructions of the professed ministers of God.
Who called for Barnabas and Saul. It is probable that they had preached
in Paphos, and Sergius was desirous himself of hearing the import of their
new doctrine.
And desired to hear, etc. There is no evidence that he then wished to
listen to this as Divine truth, or that he was anxious about his own
salvation, but rather as a speculative inquiry. It was a professed
characteristic of many ancient philosophers to be willing to receive
instruction from any quarter. Comp. Acts 17:19,20.
{+} "prudent" "well-informed"
Verse 8. But Elymas the sorcerer, for so is his name by interpretation.
Elymas the magician. Elymas is the interpretation, not of the name
Bar-jesus, but of the word rendered the sorcerer. It is an Arabic word,
and means the same as magus. It seems that he was better known by this
foreign name than by his own.
Withstood them. Resisted them. He was sensible that if the influence
of Saul and Barnabas should be extended over the proconsul, that he would
be seen to be an impostor, and his power be at an end. His interest,
therefore, led him to oppose the gospel, His own popularity was at stake;
and being governed by this, he opposed the gospel of God. The love of
popularity and power, the desire of retaining some political influence,
is often a strong reason why men oppose the gospel.
To turn away the deputy from the faith. To prevent the influence of
the truth on his mind; or to prevent his becoming the friend and patron of
the Christians.
{a} "withstood" 2 Timothy 3:8
Verse 9. Then Saul, (who also is called Paul.) This is the last
time that this apostle is called Saul. Henceforward he is designated by
the title by which he is usually known, as Paul. When, or why, this
change occurred in the name, has been a subject on which commentators
are not agreed. From the fact that the change in the name is here
first intimated, it would seem probable that it was first used in relation
to him at this time. By whom the name was given him--whether he assumed
it himself, or whether it was first given him by Christians or by Romans--
is not intimated. The name is of Roman origin. In the Latin language the
name Paulus signifies little, dwarfish; and some have conjectured
that it was given by his parents to denote that he was small when born;
others, that it was assumed or conferred in subsequent years because he was
little in stature. The name is not of the same signification as the name
Saul. This signifies one that is asked, or desired. After all the
conjectures on this subject, it is probable,
(1.) that this name was first used here; for before this, even after his
conversion, he is uniformly called Saul.
(2.) That it was given by the Romans, as being a name with which they were
more familiar, and one that was more consonant with their language and
pronunciation. It was made by the change of a single letter; and probably
because the name Paul was common among them, and pronounced perhaps with
greater facility.
(3.) Paul suffered himself to be called by this name, as he was employed
chiefly among the Gentiles. It was common for names to undergo changes
quite as great as this, without our being able to specify any particular
cause, in passing from one language to another. Thus the Hebrew name
Jochanan, among the Greeks and Latins was Johannes, with the French it is
Jean, with the Dutch Hans, and with us John.--Doddridge. Thus Onias
becomes Menelaus; Hillel, Pollio; Jakim, Alcimus; Silas, Silvanus, etc.--
Grotius.
Filled with the Holy Ghost. Inspired to detect his sin; to denounce
Divine judgment; and to inflict punishment on him. See Barnes "Acts 2:4".
Set his eyes on him. Looked at him intently.
{*} "Ghost" "Spirit"
Verse 10. O full of all subtilty and mischief. The word subtilty
denotes deceit and fraud; and implies that he was practicing an imposition,
and that he knew it. The word rendered mischief, \~radiourgiav\~ denotes,
properly, facility of acting, and then sleight of hand; sly,
cunning arts, by which one imposes on another, and deceives him
with a fraudulent intention. It is not elsewhere used in the New
Testament. The art of Elymas consisted probably in sleight of hand,
legerdemain, or trick, aided by skill in the abstruse sciences, by
which the ignorant might be easily imposed on. See Barnes "Acts 8:9".
Child of the devil. Being under his influence; practicing
his arts; promoting his designs by deceit and imposture, so that he
may be called your father. See Barnes "John 8:44". Satan is here
represented as the author of deceit, and the father of lies.
Enemy of all righteousness. Practicing deceit and iniquity, and thus
opposed to righteousness and honesty. A man who lives by wickedness will,
of course, be the foe of every form of integrity. A man who lives
by fraud will be opposed to the truth; a pander to the vices of men
will hate the rules of chastity and purity; a manufacturer or vender
of ardent spirits will be the enemy of temperance societies.
Wilt thou not cease to pervert. In what way he had opposed Paul and
Barnabas is not known. Probably it might be by misrepresenting
their doctrines; by representing them as apostate Jews; and thus
by retarding or hindering the progress of the gospel. The expression,
"wilt thou not cease," implies that he had been engaged sedulously in
doing this, probably from the commencement of their work in the city.
The right ways of the Lord. The straight paths, or doctrines of the
Christian religion, in opposition to the crooked and perverse arts
of deceivers and impostors. Straight paths denote integrity, sincerity,
truth, Jeremiah 31:9; Hebrews 12:13. Comp. Isaiah 40:3,4; 42:16; Luke 3:5.
Crooked ways denote the ways of the sinner, the deceiver, the impostor,
Deuteronomy 32:5; Psalms 125:5; Proverbs 2:15; Isaiah 59:8; Philippians 2:15.
Verse 11. The hand of the Lord is upon thee. God shall punish thee.
By this sudden and miraculous punishment, he would be awed and
humbled; and the proconsul and others would be convinced that he
was an impostor, and that the gospel was true. His wickedness
deserved such a punishment; and at the same time that due punishment
was inflicted, it was designed that the gospel should be extended by
this means. In all this there was the highest evidence that Paul was
under the inspiration of God. He was full of the Holy Ghost; he detected
the secret feelings and desires of the heart of Elymas, and he inflicted
on him a punishment that could have proceeded from none but God. That the
apostles had the power of inflicting punishment, in many cases, is
apparent from various places in the New Testament, 1 Corinthians 5:5; 1 Timothy 1:20.
The punishment inflicted on Elymas, also, would be highly emblematic of
the darkness and perverseness of his conduct.
Not seeing the sun for a season. For how long a time this blindness
was to continue, is nowhere specified. It was, however, in mercy ordained
that the blindness should not be permanent and final. Nothing would be
more likely to lead him to reflection and repentance than such a
state of blindness. It was such a manifest proof that God was
opposed to him; it was such a sudden Divine judgment; and it so
completely cut him off from all possibility of practicing his arts of
deception, that it was adapted to bring him to repentance. Accordingly,
there is a tradition in the early church that he became a Christian.
Origen says, that "Paul, by a word striking him blind, by anguish
converted him to godliness."--Clark.
A mist. The word here used properly denotes a darkness or obscurity of
the air; a cloud, etc. But it also denotes an extinction of sight by the
drying up or disturbance of the humours of the eye.--Hippocrates,
as quoted by Schleusner.
And a darkness. Blindness; night. What was the precise cause or
character of this miracle is not specified.
And he went about, etc. This is a striking account of the effect of
the miracle. The change was so sudden, that he knew not where to
go. He sought some one to guide him in the ways in which he
had before been familiar. How soon can God bring down the pride
of man, and make him helpless as an infant! How easily can he
touch our senses, the organs of our most exquisite pleasures, and
wither all our enjoyments! How dependent are we on him for the
inestimable blessings of vision! And how easily can he annihilate
all the sinner's pleasures, break up all his plans, and humble him in
the dust! Sight is his gift; and it is a mercy unspeakably great
that he does not whelm us in thick darkness, and destroy for ever
all the pleasure that through this organ is conveyed to the soul.
Verse 12. Then the deputy--believed. Was convinced that Elymas was
an impostor, and that the doctrine of Paul was true. There seems
no reason to doubt that his faith was that which is connected with
eternal life; and if so, it is an evidence that the gospel was not
always confined to the poor, and to the obscure ranks of life.
At the doctrine of the Lord. The word doctrine here seems to
denote, not the teaching or instruction, but the wonderful effects
which were connected with the doctrine. It was particularly the miracle
with which he was astonished; but he might have been also deeply impressed
and amazed at the purity and sublimity of the truths which were now
expanded to his view. We learn nothing further respecting him in the
New Testament.
Verse 13. Paul and his company. Those with him--Barnabas and John
--and perhaps others who had been converted at Paphos; for it
was common for man)' of the converts to Christianity to attend on
the apostles in their travels. See Acts 9:30.
Loosed from Paphos. Departed from Paphos.
They came to Perga and Pamphylia. Pamphylia was a province of Asia
Minor, lying over against Cyprus, having Cilicia east, Lycia west, Pisidia
north, and the Mediterranean south. Perga was the metropolis of Pamphylia,
and was situated, not on the sea coast, but on the river Cestus, at some
distance from its mouth. There was on a mountain near it a celebrated
temple of Diana.
And John departing from them, etc. Why he departed from them is
unknown. It might have been from fear of danger; or from alarm in
travelling so far into unknown regions. But it is plain, from
Acts 15:38, that it was from some cause which was deemed blameworthy,
and that his conduct now was such as to make Paul unwilling again to have
him as a companion.
{a} "John departing from him" Acts 15:38
Verse 14. They came to Antioch in Pisidia. Pisidia was a province of
Asia Minor, and was situated north of Pamphylia. Antioch was
not in Pisidia, but within the limits of Phrygia; but it belonged to
Pisidia, and was called Antioch of Pisidia to distinguish it from
Antioch in Syria. Pliny, Nat. Hist. 5, 27. Strabo, 12, p. 577.--
(Kuin”el. Robinson's Calmet.)
Went into the synagogue. Though Paul and Barnabas were on a special
mission to the Gentiles, yet they availed themselves of every opportunity
to offer the gospel to the Jews first.
{b} "synagogue" Acts 18:4
Verse 15. And after the reading of the Law and the Prophets.
See Barnes "Luke 4:16".
The rulers of the synagogue. These were persons who had the general
charge of the synagogue and its service, to keep everything in order, and
to direct the affairs of public worship. They designated the individuals
who were to read the law; and called on those whom they pleased to address
the people, and had the power also of inflicting punishment, and of
excommunicating, etc.--(Schleusner.) Mark 5:22,35,36,38; Luke 8:49;
Luke 13:14; Acts 18:8,17. Seeing that Paul and Barnabas were Jews, though
strangers, they sent to them, supposing it probable that they would
wish to address their brethren.
Men and brethren. An affectionate manner of commencing a discourse,
recognizing them as their own countrymen, and as originally of the same
religion.
Say on. Greek, Speak.
{d} "word of exhortation" Hebrews 13:22
{*} "say on" "Speak"
Verse 16. Men of Israel. Jews. The design of this discourse of Paul
was to introduce to them the doctrine that Jesus was the Messiah.
To do this, he evinced his usual wisdom and address. To have
commenced at once on this would have probably excited their prejudice
and rage. He therefore pursued a train of argument which showed that he
was a firm believer in the Scriptures; that he was acquainted with the
history and promises of the Old Testament; and that he was not disposed
to call in question the doctrines of their fathers. The passage which had
been read, perhaps Deuteronomy 1, had probably given occasion for him to
pursue this train of thought. By going over, in a summary way, their
history, and recounting the former dealings of God with them, he showed
them that he believed the Scriptures; that a promise had been given of a
Messiah; and that he had actually come according to the promise.
Ye that fear God. Probably proselytes of the gate, who had not yet
been circumcised, but who had renounced idolatry, and were accustomed to
worship with them in their synagogues.
Give audience. Hear.
{+} "audience" "hearken"
Verse 17. The God of this people. Who has manifested himself as the
peculiar friend and protector of this nation. This implied a belief
that he had been particularly their God; a favourite doctrine of the
Jews, and one that would conciliate their favour towards Paul.
Of Israel. The Jews.
Chose our fathers. Selected the nation to be a chosen and peculiar
people to himself, Deuteronomy 7:6,7.
And exalted the people. Raised them up from a low and depressed state
of bondage. He elevated them from a prostrate state of slavery to freedom,
and to peculiar privileges as a nation.
When they dwelt as strangers in Egypt. \~en th paroikia\~. This properly refers
to their dwelling there as foreigners. They were always strangers there in
a strange land. It was not their home. They never mingled with the people;
never became constituent parts of the government; never united with their
usages and laws. They were a strange, separate, depressed people there;
not less so than Africans are strangers, and foreigners, and a depressed
and degraded people in this land, [U.S.] Genesis 36:7; Exodus 6:4; 22:21; 23:9;
Leviticus 19:34; Deuteronomy 10:19.
And with an high arm. This expression denotes great power. The arm
denotes strength, as that by which we perform anything. A high arm, an
arm lifted up, or stretched out, denotes that strength exerted to the
utmost. The children of Israel are represented as having been delivered
with an "outstretched arm," Deuteronomy 26:8; Exodus 6:6. "With a strong hand,"
Exodus 6:1. Reference is made in these places to the plagues inflicted on
Egypt, by which the Israelites were delivered; to their passage through
the Red Sea; to their victories over their enemies, etc.
{a} "our fathers" Deuteronomy 7:6,7
{b} "as strangers" Psalms 105:23
{*} "in the land of Egypt" "sojourned"
{c} "high arm" Exodus 13:14,16
Verse 18. And about the time of forty years. They were this time going
from Egypt to the land of Canaan, Exodus 16:35; Numbers 33:38.
Suffered he their manners. This passage has been very variously
rendered. See the margin. Syriac, "He nourished them," etc.
Arabic, He blessed them, and nourished them," etc. The word is not
elsewhere used in the New Testament. The word properly means, to
tolerate, or endure the conduct of any one, implying that that
conduct is evil, and tends to provoke to punishment. This is doubtless its
meaning here. Probably Paul referred to the passage in Deuteronomy 1:31: "The
Lord thy God bare thee." But instead of this word, \~etropoforhsen\~, many Mss.
read \~etrofoforhsen\~, he sustained or nourished. This reading was followed by
the Syriac, Arabic, and has been admitted by Griesbach into the text. This
is also found in the Septuagint, in Deuteronomy 1:31, which place Paul
doubtless referred to. This would well suit the connexion of the passage;
and a change of a single letter might easily have occurred in a Ms.
It adds to the probability that this is the true reading, that it accords
with Deuteronomy 1:31; Numbers 11:12; Deuteronomy 32:10. It is furthermore not probable that
Paul would have commenced a discourse by reminding them of the obstinacy
and wickedness of the nation. Such a course would rather tend to
exasperate than to conciliate; but by reminding them of the mercies of God
to them, and slowing them that God had been their protector, he was better
fitting them for his main purpose--that of showing them the kindness of the
God of their fathers in sending to them a Saviour.
In the wilderness. The desert through which they passed in going from
Egypt to Canaan.
{d} "forty years" Exodus 13:14,16
{1} "suffered he their manners" "\~etropoforhsen\~, perhaps for
\~etrofoforhsen\~, bore or
fed them, as a nurse beareth or feedeth her child, Deuteronomy 1:31
according to the Seventy; and so Chrysostam.
Verse 19. And when he had destroyed. Subdued; cast out; or extirpated,
as nations. It does not mean that all were put to death, for many of them
were left in the land; but that they were subdued as nations--they were
broken up, and overcome. Deuteronomy 7:1: "And hath cast out many nations
before them," etc.
Seven nations. The Hittites, the Girgashites, the Amorites, the
Canaanites, the Perizzites, the Hivites, and the Jebusites, Deuteronomy 7:1;
Joshua 3:10; Nehemiah 9:8.
In the land of Chanaan. The whole land was called by the name of one
of the principal nations. This was the promised land; the holy land, etc.
He divided, etc. See an account of this in Joshua 14, Joshua 15.
The lot was often used among the Jews to determine important questions.
See Barnes "Acts 1:26".
{e} "seven nations" Deuteronomy 7:1
{f} "Chanaan" Joshua 14:1
Verse 20. He gave unto them judges. Men who were raised up in an
extraordinary manner to administer the affairs of the nation, to
defend it from enemies, etc. See Judges 2:16.
About the space of our hundred and fifty years. This is a most
difficult passage, and has exercised all the ingenuity of chronologists.
The ancient versions agree with the present Greek text. The difficulty has
been to reconcile it with what is said in 1 Kings 6:1: "And it came to
pass in the four hundred and eightieth year after the children of Israel
were come out of the land of Egypt, in the fourth year of Solomon's
reign over Israel .... he began to build the house of the Lord."
Now if, to the forty years that the children of Israel were in the
wilderness, there be added the four hundred and fifty said in Acts
to have been passed under the administration of the judges, and
about seventeen years of the time of Joshua, forty for Samuel and
the reign of Saul together, and forty for the reign of David, and
three of Solomon before he began to build the temple, the sum will
be five hundred and ninety years, a period greater by one hundred
and ten years than that mentioned in 1 Kings 6:1. Various ways
have been proposed to meet the difficulty. Doddridge renders it,
"After these transactions, [which lasted] four hundred and fifty
years, he gave them a series of judges," etc., reckoning from the
birth of Isaac, and supposing that Paul meant to refer to this whole
time. But to this there are serious objections.
(1.) It is a forced and constrained interpretation, and one manifestly
made to meet a difficulty.
(2.) There is no propriety in commencing this period at the birth of
Isaac. That was in no manner remarkable, so far as Paul's narrative
was concerned; and Paul had not even referred to it. This same solution
is offered also by Calovius, Mill, Lud, and De Dieu. Luther and Beza think
it should be read three hundred, instead of four hundred. But this
is a mere conjecture, without any authority from Mss. Vitringa and some
others suppose that the text has been corrupted by some transcriber, who
has inserted this without authority. But there is no evidence of this; and
the Mss. and ancient versions are uniform. None of these explanations are
satisfactory. In the solution of the difficulty we may remark,
(1.) that nothing is more perplexing than the chronology of ancient facts.
The difficulty is found in all writings; in profane as well as sacred.
Mistakes are so easily made in transcribing numbers where letters
are used, instead of writing the words at length, that we are not to
wonder at such errors.
(2.) Paul would naturally use the chronology which was in current, common
use, among the Jews. It was not his business to settle such points;
but he would speak of them as they were usually spoken of, and refer to
them as others did.
(3.) There is reason to believe that that which is here mentioned
was the common chronology of his time. It accords remarkably with
that which is used by Josephus. Thus (Antiq. b. vii. chap. iii. & 1)
Josephus says expressly, that Solomon "began to build the temple
in the fourth year of his reign, five hundred and ninety-two years
after the Exodus out of Egypt, etc. This would allow forty years for
their being in the wilderness, seventeen for Joshua, forty for Samuel
and Saul, forty for the reign of David, and four hundred and
fifty-two years for the time of the judges and the times of anarchy
that intervened. This remarkable coincidence shows that this was the
chronology which was then used, and which Paul had in view.
(4.) This chronology has the authority, also, of many eminent names.
See Lightfoot, and Boyle's Lectures, chap. xx. In what way this
computation of Josephus and the Jews originated, it is not necessary
here to inquire. It is a sufficient, solution of the difficulty that
Paul spoke in their usual manner, without departing from his regular
object by settling a point of chronology.
{g} "judges" Judges 2:16
Verse 21. And afterward they desired a king. See 1 Samuel 8:5;
Hosea 13:10. It was predicted that they would have a king,
Deuteronomy 17:14,15.
Saul the son of Cis. Cis is the Greek mode of writing
the Hebrew name Kish. In the Old Testament it is uniformly
written Kish; and it is to be regretted that this has not been
retained in the New Testament. See 1 Samuel 9:1.
By the space of forty years. During forty years. The Old Testament has
not mentioned the time during which Saul reigned. Josephus says
(Antiq. b. vi. chap. xiv & 9) that he reigned eighteen years while
Samuel was alive, and twenty-two years after his death. But Dr. Doddridge
(Note in loco) has shown that this cannot be correct, and that he probably
reigned, as some copies of Josephus have it, but two years after the death
of Samuel. Many critics suppose that the term of forty years here
mentioned, includes also the time in which Samuel judged the people.
This supposition does not violate the text in this place, and may be
probable. See Doddridge and Grotius on this place.
{h} "desired a king" 1 Samuel 8:5
{i} "Saul, the son of Cis" 1 Samuel 8:5
{+} "space of forty years" "during"
Verse 22. And when he had removed him. This was done because he
rebelled against God in sparing the sheep and oxen and valuable
property of Amalek, together with Agag the king, when he was
commanded to destroy all, 1 Samuel 15:8-23. He was put to death
in a battle with the Philistines, 1 Samuel 22:1-6. The phrase,
"when he removed him," refers probably to his rejection as a king,
and not to his death; for David was anointed king before the death
of Saul, and almost immediately after the rejection of Saul on account
of his rebellion in the business of Amalek. See 1 Samuel 6:12,13.
He gave testimony. He bore witness, 1 Samuel 13:14.
I have found David, etc. This is not quoted literally, but contains
the substance of what is expressed in various places. Comp.
1 Samuel 13:14, with Psalms 89:20; 1 Samuel 16:1,12.
A man after mine own heart. This expression is found in 1 Samuel 13:14.
The connexion shows, that it means simply a man who would not
be rebellious and disobedient as Saul was, but would do his will,
and keep his commandments. This refers, doubtless, rather to the
public than to the private character of David; or to his character as
a king. It means, that he would make the will of God the great
rule and law of his reign, in contradistinction from Saul, who, as a
king, had disobeyed God. At the same time it is true that the
prevailing character of David, as a pious, humble, devoted man, was,
that he was a man after God's own heart, and was beloved by him
as a saint and a holy man. He had faults; he committed sin; but
who is free from it? He was guilty of great offences; but he also
evinced, in a degree equally eminent, repentance, Psalms 51 and
not less in his private than his public character did he evince those
traits which were prevailingly such as accorded with the heart, i.e.,
the earnest desires of God.
Which shall fulfil all my will. Saul had not done it. He had
disobeyed God in a case where he had received an express command. The
characteristic of David would be, that he would obey the commands of God.
That David did this--that he maintained the worship of God, opposed
idolatry, and sought to promote universal obedience to God among the
people--is expressly recorded of him. 1 Kings 14:8,9: "And thou [Jeroboam]
hast not been as my servant David, who kept my commandments, and who
followed me with all his heart, to do that only which was right in mine
eyes," etc., 1 Kings 15:3,5.
{a} "when he had removed him" 1 Samuel 31:6
{b} "David to be their king" 2 Samuel 5:3
{c} "a man after mine own heart" 1 Samuel 13:14
{*} "all my will"
Verse 23. Of this man's seed. Of his posterity.
According to his promise. See Barnes "Acts 2:30"
Raised unto Israel. See Barnes "Acts 2:30"
A Saviour, Jesus. See Barnes "Matthew 1:21"
{d} "his promise" Psalms 132:11
{e} "a Saviour, Jesus" Matthew 1:21
Verse 24. When John had first preached, etc. After John had preached,
and prepared the way, Matthew 3.
{f} "John had first preach" Matthew 3:1-11
Verse 25. And as john fulfilled his course. As he was engaged in
completing his work. His ministry is called a course or race;
that which was to be run or completed.
He said, etc. These are not the precise words which the evangelists
have recorded, but the sense is the same. See Barnes "John 1:20",
See Barnes "Matthew 3:11".
Verse 26. Men and brethren. Paul now exhorts them to embrace the
Lord Jesus as the Messiah. He uses, therefore, the most respectful
and fraternal language.
Children of the stock of Abraham. Descendants of Abraham; who regard
Abraham as your ancestor. He means here to address particularly the native
-born Jews; and appellation is used because they valued themselves highly
on account of their descent from Abraham, See Barnes "Matthew 3:9" and
because the promise of the Messiah had been specially given to him.
And whosoever, etc. Proselytes. See Barnes "Acts 13:16".
Is the word of this salvation sent. This message of salvation. It was
sent particularly to the Jewish people. The Saviour was sent to that
nation, Matthew 15:24 and the design was to offer to them first the
message of life. See Barnes "Acts 13:46".
{g} "feareth God, to you" Matthew 10:6
{+} "word of this salvation" "Doctrine"
Verse 27. Because they knew him not. The statement in this verse is
designed, not to reproach the Jews at Jerusalem, but to introduce
the fact that Jesus had died, and had risen again. With great
wisdom and tenderness, he speaks of his murderers in such a manner
as not to exasperate, but as far as possible to mitigate their crime.
There was sufficient guilt in the murder of the Son of God to overwhelm
the nation with alarm, even after all that could be said to
mitigate the deed. See Acts 2:23,36,37. When Paul says, "They
knew him not," he means, that they did not know him to be the
Messiah, (see 1 Corinthians 2:8) they were ignorant of the true meaning
of the prophecies of the Old Testament; they regarded him as an
impostor. See Barnes "Acts 3:17".
Nor yet the voices of the Prophets. Neither the meaning of the
predictions in the Old Testament, respecting the Messiah. They expected a
prince, and a conqueror, but did not expect a Messiah poor and despised,
and a man of sorrows, and that was to die on a cross.
Which are read every sabbath day. In the synagogues. Though the
Scriptures were read so constantly, yet they were ignorant of their true
meaning. They were blinded by pride, and prejudice, and preconceived
opinions. Men may often m this way read the Bible a good part of
their lives, and, for want of attention, or of a humble mind, never
understand it.
They have fulfilled them, etc. By putting him to death they have
accomplished what was foretold.
{++} "voices of the Prophets" "Words"
{h} "they have fulfilled them" Luke 24:20,44
Verse 28. And though they found, etc. They found no crime which
deserved death. This is conclusively shown by the trial itself. After
all their efforts; after the treason of Judas; after their employing
false witnesses; still no crime was laid to his charge. The sanhedrim
condemned him for blasphemy; and yet they knew that they could not
substantiate this charge before Pilate, and they therefore endeavoured
to procure his condemnation on the ground of sedition. Comp.
Luke 22:70,71, with Luke 23:1,2.
Yet desired they Pilate, etc. Matthew 27:1,2; Luke 23:4,6.
Verse 29. They took him down, etc. That is, it was done by the Jews,
Not that it was done by those who put him to death, but by Joseph
of Arimathea, a Jew, and by Nicodemus, and their companions. Paul
is speaking of what was done to Jesus by the Jews at Jerusalem;
and he does not affirm that the same persons put him to death and
laid him in a tomb, but that all this was done by Jews. See
John 19:38,39.
{*} "tree" "cross"
Verse 30. But God raised him, See Barnes "Acts 2:23,24".s
Verse 31. And he was seen. See Barnes "Matthew 28:20".
Many days Forty day, Acts 1:3.
Of them which came up. By the apostles particularly. He was seen by
others; but they are especially mentioned as having been chosen for this
object, to bear witness to him, and as having been particularly qualified
for it.
{i} "seen many days" Acts 1:3
Verse 32. And we. We who are present. Paul and Barnabas.
Declare unto you glad tidings We preach the gospel--the good news. To
a Jew, nothing could be more grateful intelligence than that the Messiah
had come; to a sinner convinced of his sins, nothing can be more cheering
than to hear of a Saviour.
The promises, etc. The promise here refers to all that had been
spoken in the Old Testament respecting the advent, sufferings, death, and
resurrection of Christ.
{a} "promise" Romans 4:13
Verse 33. God hath fulfilled. God has completed, or carried into
effect, by the resurrection of Jesus. He does not say that all the promise
had reference to his resurrection; but his being raised up
completed or perfected the fulfillment of the promises which had
been made respecting him.
In the second psalm. Psalms 2:7.
Thou art my Son. This psalm has been usually understood as referring
to the Messiah. See Barnes "Acts 4:25".
This day have I begotten thee. It is evident that Paul uses the
expression here as implying that the Lord Jesus is called the Son of God
because he raised him up from the dead; and that he means to imply that it
was for this reason that he is so called in the psalm. This
interpretation of an inspired apostle fixes the meaning of this passage in
the psalm; and proves that it is not there used with reference to the
doctrine of eternal generation, or to his incarnation, but that he is here
called his Son because he was raised from the dead. And this interpretation
accords with the scope of the psalm. In Psalms 2:1-3, the psalmist records
the combination of the rulers of the earth against the Messiah, and
their efforts to cast off his reign. This was done, and the Messiah
was rejected. All this pertains, not to his previous existence, but
to the Messiah on the earth. In Psalms 2:4,5, the psalmist shows that
their efforts should not be successful; that God would laugh at
their designs; that is, that their plans should not succeed. In
Psalms 2:6,7, he knows that the Messiah would be established as a King;
that this was the fixed decree, that he had begotten him for this. All
this is represented as subsequent to the raging of the heathen, and to
the counsel of the kings against him, and must, therefore, refer not
to his eternal generation, or his incarnation, but to something
succeeding his death; that is, to his resurrection, and establishment as
King at the right hand of God. This interpretation by the apostle
Paul proves, therefore, that this passage is not to be used to establish
the doctrine of the eternal generation of Christ. Christ is called the
Son of God from various reasons. In Luke 1:35, because he was
begotten by the Holy Ghost. In this place, on account of his resurrection.
In Romans 1:4, it is also said, that he was declared to be the Son of God
by the resurrection from the dead. See Barnes "Romans 1:4".
The resurrection from the dead is represented as in some sense
the beginning of life, and it is with reference to this that the
terms Son, and begotten from the dead, are used, as the birth of a
child is the beginning of life. Thus Christ is said, Colossians 1:18, to be
"the first, born from the dead" and thus in Revelation 1:5, he is called
"the first-begotten of the dead," and with reference to this
renewal or beginning of life he is called a Son. In whatever other
senses he is caned a Son in the New Testament, yet it is here proved,
(1.) that he is called a Son from his resurrection; and,
(2.) that this is the sense in which the expression in the psalm is to be
used.
This day. The day, in the mind of the psalmist and of Paul, of his
resurrection. Many efforts have been made, and much learned criticism
has been expended, to prove that this refers to eternity, or to his
pre-existence. But the signification of the word, which never refers
to eternity, and the connexion, and the obvious intention of the
speaker, is against this. Paul understood this manifestly of the
resurrection, This settles the inquiry, and this is the indispensable
interpretation in the psalm itself.
Have I begotten thee. This evidently cannot be understood in a literal
sense. It literally refers to the relation of an earthly father to his
children; but in no such sense can it be applied to the relation of God the
Father to the Son. It must therefore be figurative. The word sometimes
figuratively means to produce, to cause to exist in any way. 2 Timothy 2:23:
"Unlearned questions avoid, knowing that they do gender [beget]
strifes." It refers also to the labours of the apostles in securing the
conversion of stoners to the gospel. 1 Corinthians 4:15: "In Christ Jesus
I have begotten you through the gospel." Philemon 1:10: "Whom
[Onesimus] I have begotten in my bonds." It is applied to Christians,
John 1:13, "Which were born [begotten] not of blood, etc.,
but of God." John 3:3: "Except a man be born [begotten] again," etc. In
all these places it is used in a figurative sense to denote the
commencement of spiritual life by the power of God attending the truth;
raising up sinners from the death of sin; or so producing spiritual life
as that they should sustain to God the relation of sons. Thus he raised up
Christ from the dead; imparted life to his body; by his own power restored
him; and hence is said figuratively to have begotten him from the dead,
and hence sustains towards the risen Saviour the relation of Father. Comp.
Colossians 1:18; Revelation 1:5; Hebrews 1:5.
{b} "thou art my Son" Psalms 2:7.
Verse 34. And as concerning. In further proof of that. To show that
he actually did it, he proceeds to quote another passage of Scripture.
No more to return to corruption. The word corruption is usually
employed to denote putrefaction, or the mouldering away of a body
in the grave; its returning to its native dust. But it is certain
Acts 13:35; See Barnes "Acts 2:27" that the body of Christ never in
this sense saw corruption. The word is therefore used to denote death,
or the grave, the cause and place of corruption, The word is thus used
in the Septuagint. It means here simply that he should not again die.
He said on this wise. He said thus, \~outwv\~.
I will give you. This quotation is made from Isaiah 55:3. It is
quoted from the Septuagint, with a change of but one word, not affecting
the sense. In Isaiah the passage does not refer particularly to the
resurrection of the Messiah; nor is it the design of Paul to affirm
that it does. His object in this verse is not to prove that he would rise
from the dead; but that being risen, he would not again die. That
the passage in Isaiah refers to the Messiah there can be no doubt,
Isaiah 55:1,4. The passage here quoted is an address to the people, an
assurance to them that the promise made to David should be performed; a
solemn declaration that he would make an everlasting covenant with them
through the Messiah, the promised descendant of David.
The sure mercies of David. The word mercies here refers to the
promise made to David; the mercy or favour shown to him by
promising to him a successor, that should not fail to sit on his
throne, 2 Samuel 7:16; Psalms 89:4,6; 132:11,12. These mercies and these
promises are called "sure," as being true, or unfailing; they should
certainly be accomplished. Comp. 2 Corinthians 1:20. The word David
here does not refer, as many have supposed, to the Messiah, but to the
king of Israel God made to David a promise, a certain pledge; he
bestowed on him this special mercy, in promising that he should
have a successor who should sit for ever on his throne. This promise
was understood by the Jews, and is often referred to in the New
Testament, as relating to the Messiah. And Paul here says that that
promise here is fulfilled. The only question is, how it refers to the
subject on which Paul was immediately discoursing. That point was not
mainly to prove his resurrection, but to show particularly that he
would never die again, or that he would for ever live and reign.
And the argument is, that as God had promised that David should have a
successor who should sit for ever on his throne; and as this
prediction now terminated in the Messiah, the Lord Jesus, it followed
that, as that promise was sure and certain, he would never die again.
He must live, if the sure promise was fulfilled. And though he had
been put to death, yet under that general promise was the certainty
that he would live again. The meaning is, it was impossible that the
Messiah, the promised successor of David, the perpetual occupier of
his throne, should remain under the power of death. Under this
assurance the church now reposes its hopes. Zion's King now lives,
ever able to vindicate and save his people.
{*} "this wise" "thus"
{1} \~ta osia\~ or, just things; which word the Seventy, both in the
place of Isaiah 55:3, and in many others, use for that which in the
Hebrew, mercies
Verse 35. Wherefore \~did\~. To the same intent or end. In the proof
of the same thing--that he must rise and live for ever.
He saith. God says by David; or David declares the promises made by
God.
In another Psalm; Psalms 16:10.
Thou shalt not suffer, etc. See Barnes "Acts 2:27".
{c} "in another Psalm" Psalms 16:10
Verse 36. For David, etc. This verse is designed to show that the
passage in Psalms 16 could not refer to David, and must therefore
relate to some other person. In Acts 13:37, it is affirmed that
this could refer to no one, in fact, but to the Lord Jesus.
After he had served his own generation. See the margin. Syriac, "David
in his own generation having served the will of God, and slept," etc.
Arabic, "David served in his own age, and saw God." The margin probably
most correctly expresses the sense of the passage. To serve a
generation, or an age, is an unusual and almost unintelligible expression.
Fell of sleep. Greek, slept; that is, died. This is the usual word
to denote the death of saints. It is used of David in 1 Kings ; 2:10.
See Barnes "Matthew 27:52".
And was laid unto, etc. And was buried with his fathers, etc.,
1 Kings 2:10.
And saw corruption. Remained in the grave, and returned to his native
dust. See this point argued more at length by Peter, in Acts 2:29-32,
and explained See Barnes "Acts 2:29", and Acts 2:30-30.
{2} "after he had served" "after he had in his own age served the will of
God"
{d} "fell on sleep" 1 Kings 2:10
{+} "laid" "gathered"
Verse 37. But he, whom God raised again. The Lord Jesus.
Saw no corruption. Was raised without undergoing the usual change that
succeeds death. As David had returned to corruption, and the
Lord Jesus had not, it followed that this passage in Psalms 16
referred to the Messiah.
{a} "raised again" Acts 2:24
Verse 38. Be it known, etc. Paul, having proved his resurrection, and
shown that he was the Messiah, now state the benefits that were to be
derived from his death.
Through this man. See Barnes "Luke 24:47".
{b} "through this man" Daniel 9:24; Luke 24:47; 1 John 2:12
Verse 39. And by him. By means of him; by his sufferings and death.
All that believe. See Barnes "Mark 16:16".
Are justified. Are regarded and treated as if they were righteous.
They are pardoned, and admitted to the favour of God, and treated as
pardoned sinners, and as if they had not offended. See this point explained
in See Barnes "Romans 1:17"; See Barnes "Romans 3:24",
See Barnes "Romans 3:25"; See Barnes "Romans 4:1", and Romans 4:2-8.
From all things. From the guilt of all offences. All will be pardoned.
From which ye could not, etc. The law of Moses commanded what was to
be done. It appointed sacrifices and offerings, as typical of a greater
Sacrifice. But the same apostle has fully shown, in the Epistle to the
Hebrews, that those sacrifices could not take away sin, Hebrews 9:7-14;
Hebrews 10:1-4,11. The design of the law was not to reveal a way of
pardon. That was reserved to be the peculiar purpose of the gospel.
The law of Moses. The commands and institutions which he, under the
direction of God, established.
{c} "by him" Isaiah 53:11; Habakkuk 2:4; Romans 3:28; 8:1
Verses 40,41. Beware therefore. Avoid that which is threatened. It
will come on some; and Paul exhorted his hearers to beware lest it
should come on them. It was the more important to caution them
against this danger, as the Jews held that they were safe.
Lest that come. That calamity, that threatened punishment.
In the prophets. In that part of the Scriptures called "the prophets."
The Jews divided the Old Testament into three parts, of which "the
book of the prophets" was one. See Barnes "Luke 24:44". The place
where this is recorded is Habakkuk 1:5. It is not taken from the Hebrew,
but substantially from the Septuagint. The original design
of the threatening was to announce the destruction that would come
upon the nation by the Chaldeans. The original threatening was
fulfilled. But it was as applicable to the Jews in the time of Paul
as in the time of Habakkuk. The principle of the passage is, that if
they held in contempt the doings of God, they would perish. The
work which God was to do by means of the Chaldeans was so fearful, so
unusual, and so remarkable, that they would not believe it in time to
avoid the calamity. In the same way, that which God did in giving a
Messiah so little in accordance with their expectation, the manner of the
introduction of his kingdom by miracles, and the gift of his Spirit, was so
much at variance with their expectations, that they might see it, yet
disbelieve it; they might have the fullest proof, and yet despise it; they
might wonder, and be amazed and astonished, and unable to account for it,
and yet refuse to believe it, and be destroyed.
Behold, ye despisers. Heb. "Behold, ye among the heathen." The change
from this expression to "ye despisers" was made by the Septuagint
translators, by a very slight change in the Hebrew word--probably from a
variation in the copy which they used. It arose from reading \^HEBREW\^
instead of \^HEBREW\^ Bogedim instead of Baggoin.
The Syriac, the Arabic, as well as the Seventy, follow this reading.
And wonder. Heb. "And regard, and wonder marvellously."
And perish. This is not in the Hebrew, but is in the Septuagint and the
Arabic. The word means, literally, to be removed from the sight, to
disappear; and then to corrupt, defile, destroy, Matthew 6:16,19. The word,
however, may mean, to be suffused with shame; to be overwhelmed
and confounded, (Schleusner;) and it may perhaps have this meaning
here, answering to the Hebrew. The word used here is not that which is
commonly employed to denote eternal perdition; though Paul seems to use it
with reference to their destruction for rejecting the gospel.
For I work a work. I do a thing. The thing to which the prophet
Habakkuk referred was that God would bring upon them the Chaldeans, that
would destroy the temple and nation. In like manner Paul says that God in
that time might bring upon the nation similar calamities. By rejecting
the Messiah and his gospel, and by persevering in wickedness, they would
bring upon themselves the destruction of the temple, and city, and nation.
It was this threatened destruction, doubtless, to which the apostle
referred.
Which ye shall in no wise believe. Which you will not believe. So
remarkable, so unusual, so surpassing anything which had occurred. The
original reference in Habakkuk is to the destruction of the temple by
the Chaldeans--a thing which the Jews would not suppose could
happen. The temple was so splendid; it had been built by the direction
of God; it had been so long under his protection, that they would
suppose that it could not be given into the hands of their enemies
to be demolished. And even though it were predicted by a prophet of
God, still they would not believe it. The same feelings the Jews would
have respecting the temple and city in the time of Paul. Though it
was foretold by the Messiah, yet they were so confident that it was
protected by God, that they would not believe that it could
possibly be destroyed. The same infatuation seems to have
possessed them during the siege of the city by the Romans.
Though a man, etc. Though it be plainly predicted. We may learn,
(1.) that men may see, and be amazed at the works of God, and yet be
destroyed.
(2.) There may be a prejudice so obstinate that even a Divine revelation
will not remove it.
(3.) The fancied security of sinners will not save them.
(4.) There are men who will not believe in the possibility of their being
lost, though it be declared by the prophets, by apostles, by the Saviour,
and by God. They will still remain in fancied security, and suffer nothing
to alarm or rouse them. But
(5.) the fancied security of the Jews furnished no safety against the
Babylonians or the Romans. Nor will the indifference and unconcern of
sinners furnish any security against the dreadful wrath of God. Yet there
are multitudes who live amidst the displays of God's power and mercy in
the redemption of sinners; who witness the effects of his goodness and
truth in revivals of religion, who live to despise it all; who are
amazed and confounded by it; and who shall yet perish.
{d} "in the prophets" Isaiah 29:14; Habakkuk 1:5
Verse 41. No Barnes text on this verse.
Verse 42. And when the Jews, etc. There is a great variety in the Mss.
on this verse; and in the ancient versions. Griesbach and Knapp
read it, "And when they were gone out, they besought them that
these words might be spoken," etc. The Syriac reads it, "When
they departed from them, they sought from them that these words
might be spoken to them on another Sabbath." The Arabic, "Some
of the synagogue of the Jews asked of them that they would exhort
the Gentiles with them," etc. If these readings be correct, then
the meaning is, that some of the Jews exhorted the apostles to proclaim
these truths at some other time; particularly to the Gentiles.
The MSS. greatly vary in regard to the passage, and it is perhaps
impossible to determine the true reading. If the present reading in
the English translation is to be regarded as genuine--of which, however,
there is very little evidence--the meaning is, that a part of the
Jews, perhaps a majority of them, rejected the message, and went
out, though many of them followed Paul and Barnabas, Acts 13:43.
The Gentiles besought. This expression is wanting in the Vulgate,
Coptic, Arabic, and Syriac versions, and in a great many Mss.--Mill
It is omitted by Griesbach, Knapp, etc., and is probably spurious.
Among other reasons which may be suggested why it is not genuine,
this is one, that it is not evident or probable that the Gentiles were
in the habit of attending the synagogue. Those who attended
there were called proselytes. The expression, if genuine, might
mean, either that the Gentiles besought, or that they besought the
Gentiles. The latter would be the more probable meaning.
The next sabbath. The margin has probably the correct rendering of
the passage. The meaning of the verse is, that a wish was expressed
that these doctrines might be repeated to them in the intermediate
time before the next Sabbath.
{1} "next Sabbath" "In the week between; or, in the Sabbath between"
Verse 42. And when the Jews, etc. There is a great variety in the Mss.
on this verse; and in the ancient versions. Griesbach and Knapp
read it, "And when they were gone out, they besought them that
these words might be spoken," etc. The Syriac reads it, "When
they departed from them, they sought from them that these words
might be spoken to them on another Sabbath." The Arabic, "Some
of the synagogue of the Jews asked of them that they would exhort
the Gentiles with them," etc. If these readings be correct, then
the meaning is, that some of the Jews exhorted the apostles to proclaim
these truths at some other time; particularly to the Gentiles.
The MSS. greatly vary in regard to the passage, and it is perhaps
impossible to determine the true reading. If the present reading in
the English translation is to be regarded as genuine--of which, however,
there is very little evidence--the meaning is, that a part of the
Jews, perhaps a majority of them, rejected the message, and went
out, though many of them followed Paul and Barnabas, Acts 13:43.
The Gentiles besought. This expression is wanting in the Vulgate,
Coptic, Arabic, and Syriac versions, and in a great many Mss.--Mill
It is omitted by Griesbach, Knapp, etc., and is probably spurious.
Among other reasons which may be suggested why it is not genuine,
this is one, that it is not evident or probable that the Gentiles were
in the habit of attending the synagogue. Those who attended
there were called proselytes. The expression, if genuine, might
mean, either that the Gentiles besought, or that they besought the
Gentiles. The latter would be the more probable meaning.
The next sabbath. The margin has probably the correct rendering of
the passage. The meaning of the verse is, that a wish was expressed
that these doctrines might be repeated to them in the intermediate
time before the next Sabbath.
{1} "next Sabbath" "In the week between; or, in the Sabbath between"
Verse 44. And the next sabbath day. This was the regular day for
worship, and it was natural that a greater multitude should convene on
that day than on the other days of the week.
Came almost the whole city. Whether this was in the synagogue is not
affirmed; but it is probable that that was the place where the multitude
convened. The news of the presence of the apostles, and of their
doctrines, had been circulated doubtless by the Gentiles who had heard
them, and curiosity attracted the multitude to hear them.
Comp. See Barnes "Acts 13:7".
Verse 45. They were filled with envy. Greek, zeal. The word here
denotes wrath, indignation, that such multitudes should be disposed
to hear a message which they rejected, and which threatened to overthrow
their religion.
Spake against. Opposed the doctrine that Jesus was the Messiah;
that the Messiah would be humble, lowly, despised, and put to death,
etc.
Contradicting. Contradicting the apostles. This was evidently
done in their presence, Acts 13.46, and would cause great tumult and
disorder.
And blaspheming. See Barnes "Matthew 9:3". The sense evidently
is, that they reproached and vilified Jesus of Nazareth; they spake
of him with contempt and scorn. To speak thus of him is denominated
blasphemy, Luke 22:66. When men are enraged, they little regard the
words which they utter, and little care how they may be estimated by
God. When men attached to sect and party, in religion or politics, have
no good arguments to employ, they attempt to overwhelm their
adversaries by bitter and reproachful words. Men in the heat of strife,
and in professed zeal for peculiar doctrines, and for sect and party,
more frequently utter blasphemy than they are aware. Precious and
pure doctrines are often thus vilified, because we do not believe them;
and the heart of the Saviour is pierced anew, and his cause bleeds by
the wrath and wickedness of his professed friends. Comp. Acts 18:6.
{b} "contradicting" Acts 18:6
Verse 46. Waxed bold. Became bold; spake boldly and openly. They
were not terrified by their strife, or alarmed by their opposition.
The contradictions and blasphemies of sinners often show that their
consciences are alarmed; that the truth has taken effect; and then
is not the time to shrink, but to declare more fearlessly the truth.
It was necessary. It was so designed; so commanded. They regarded it
as their duty to offer the gospel first to their own countrymen.
See Barnes "Luke 24:47".
Ye put it from you. Ye reject it.
And judge yourselves. By your conduct, by your rejecting it, you
declare this. The word judge here does not mean they expressed
such an opinion, or that they regarded themselves as unworthy of
eternal life; for they thought just the reverse; but that by their
conduct they CONDEMNED themselves. By such conduct they did in fact
pass sentence on themselves, and show that they were unworthy of
eternal life, and of having the offer any farther made to them. Sinners
by their conduct do in fact condemn themselves, and show that they
are not only unfit to be saved, but that they have advanced so far in
wickedness that there is no hope of their salvation, and no propriety
in offering them, any farther, eternal life. See Barnes "Matthew 7:6".
Unworthy, etc. Unfit to be saved. They had deliberately and
solemnly rejected the gospel, and thus shown that they were not
fitted to enter into everlasting life. When men, even but once,
deliberately and solemnly reject the offers of God's mercy, it
greatly endangers their salvation. The probability is, that they
then put the cup of salvation for ever away from themselves. The gospel
produces an effect wherever it is preached. And when sinners are hardened,
and spurn the gospel, it may often be the duty of ministers to turn
their efforts towards others, where they may have more prospect of
success. A man will not long labour on a rocky, barren, sterile soil,
when there is near him a rich and fertile valley that will abundantly
reward the pains of cultivation.
Lo, we turn, etc. We shall offer salvation to them, and devote
ourselves to seeking their salvation.
{c} "first have been spoken" Matthew 10:6; Luke 24:47; Romans 1:16
{d} "we turn to the Gentiles" Deuteronomy 32:21; Matthew 21:43; Romans 10:19
Verse 47. For so, etc. Paul, as usual, appeals to the Scriptures in
order to justify his course. He here appeals to the Old Testament,
rather than to the command of the Saviour, because the Jews recognized
the authority of their own Scriptures, while they would have turned
in scorn from the command of Jesus of Nazareth.
I have set thee, etc. I have constituted or appointed thee. This
passage is found in Isaiah 49:6. That it refers to the Messiah there
can be no doubt. From the fortieth chapter of Isaiah to the end of the
prophecies, Isaiah had a primary and main reference to the times of the
Messiah.
To be a light. See Barnes "John 1:4".
Of the Gentiles. This was in accordance with the uniform doctrines
of Isaiah, Isaiah 42:1; 44:3; 60:3,5,16; 61:6,9; 62:2; 66:12.
Comp. Romans 15:9-12.
For salvation. To save sinners. Unto the ends of the earth,
To all lands; in all nations. See Barnes "Acts 1:8".
{e} "saying" Isaiah 49:6
Verse 48. When the Gentiles heard this. Heard that the gospel was to
be preached to them. The doctrine of the Jews had been, that salvation
was confined to themselves. The Gentiles rejoiced that from the mouths
of Jews they now heard a different doctrine.
They glorified the word of the Lord.They honoured it as a message
from God; they recognized and received it as the word of God. The
expression conveys the idea of praise on account of it, and of
reverence for the message as the word of God.
And as many as were ordained. \~osoi hsan tetagmenoi\~, Syriac, "Who were
destined," or constituted. Vulgate, "As many as were foreordained
(quotquot erant praeordinati) to eternal life believed." There has been
much difference of opinion in regard to this expression. One class of
commentators have supposed that it refers to the doctrine of election--
to God's ordaining men to eternal life; and another class, to their
being disposed themselves to embrace the gospel--to those among them
who did not reject and despise the gospel, but who were disposed
and inclined to embrace it. The main inquiry is, what is the meaning
of the word rendered ordained? The word is used but eight times in
the New Testament. Matthew 28:16, "Into a mountain where Jesus
had appointed them," i.e., previously appointed, or commanded
them--before his death. Luke 7:8. "For I also am a man set under
authority"--appointed, or designated, as a soldier, to be under the
authority of another. Acts 15:2. "They determined that Paul and
Barnabas, etc., should go to Jerusalem." Acts 22:10, "It shall be
told thee of all things which are appointed for thee to do;"
Acts 28:23, "And when they had appointed him a day," etc.
Romans 13:1, "The powers that be, are ordained of God."
1 Corinthians 16:15, "They have addicted themselves to the ministry of
saints." The word \~tassw\~, or \~tattw\~, properly means to place;
to place in a certain rank or order. Its meaning is
derived from arranging or disposing a body of soldiers in regular
order; to arrange in military order. In the places which have been
mentioned above, the word is used to denote the following things:
(1.) To command, or to designate, Matthew 28:16; Acts 22:10; 28:23.
(2.) To institute, constitute, or appoint, Romans 13:1.
Comp. 2 Samuel 7:11; 1 Samuel 22:7.
(3.) To determine, to take counsel, to resolve, Acts 15:2
(4.) To subject to the authority of another, Luke 7:8.
(5.) To addict to; to devote to, 1 Corinthians 16:15. The meaning may be thus
expressed:
(1.) The word is never used to denote an internal disposition or
inclination arising from one's own self. It does not mean that they
disposed themselves to embrace eternal life.
(2.) It has uniformly the notion of an ordering, disposing,
or arrangement from without, i.e., from some other source than
the individual himself; as of 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 inclined to
this from some other source than themselves.
(3.) It does not properly refer to an eternal decree, or directly to the
doctrine of election; though that may be inferred from it; but it refers
to their being THEN IN FACT disposed to embrace eternal life. They
were then inclined by an influence from without themselves, or so
disposed as to embrace eternal 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 3:5,6; John 1:13. 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 18:10; Romans 8:28-30; 9:15,16,21,23
Ephesians 1:4,5,11. 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. See Barnes "John 3:36".
{f} "as many as were ordained" Acts 2:47,; Romans 8:30
Verse 49. No Barnes text on this verse.
{*} "region" "Country"
Verse 50. But the Jews stirred up. Excited opposition.
Honourable women. See Barnes "Mark 15:43". Women of influence,
and connected with families of rank. Perhaps they were proselytes, and
were connected with the magistrates of the city.
And raised persecution. Probably on the 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.
Out of their coasts. Out of the regions of their country; out of
their province.
{a} "raised persecution" 2 Timothy 3:11
Verse 51. But they shook off the dust, etc.
See Barnes "Matthew 10:14".
And came into Iconium. This was the capital of Lycaonia. It is
now called Cogni, or Lonieh, and is the capital of Caramania.
{b} "shook off the dust" Mark 6:11; Luke 9:5; Acts 18:6
Verse 52. And the disciples. The disciples in Antioch.
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.
{c} "filled with joy" Matthew 5:12
{*} "Holy Ghost" "Spirit"
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