Acts 13

Acts 13:13

as come to Antioch in Pisidia, where the former rkable discourse in the Jewish synagogue. Acts

Acts XIII. 13.

THE reader was informed, in the last section, of the success with which Paul and Barnabas preached the Gospel in Cyprus; were Sergius Paulus, the Roman proconsul, was converted to it; and we are now to add, that loosing from Paphos, they and their companions, who were desirous to spend some longer time with Paul, that they might be more fully instructed in the Christian faith, came to Perga, a town in Pamphylia, a province of the Lesser Asia, which lay east of Cilicia to which it was contiguous, and on the northern coast of the Mediterranean sea. But John, sirnamed Mark, perceiving they intended a long tour in those parts, and that they were like to meet with much opposition among the idolatrous Gentiles, to whom they were carrying the Gospel, could not by all the warmest remonstrances of Paul and his own uncle Barnabas, be persuaded to share their labours and dangers in so excellent a cause; but taking the opportunity of a vessel which he found in that port bound for Palestine, he withdrew himself from them, and returned to Jerusalem.

Nevertheless they remained inflexible in their resolution of prosecuting the important work in which they were engaged; and therefore going on from Perga, they came to Antioch, a considerable city in the district of Pisidia,ᵃ which lay north of Pamphylia, and consequently farther from the sea: And entering into the Jewish synagogue on the sabbathday, they sat downᵇ among those that were worshipping

xxix. Acts xiii.13

ᵃ Antioch in Pisidia.] The situation of this place is thus described, to intimate how carefully it should be distinguished from Antioch in Syria, so much more frequently mentioned in this history.

ᵇ Entering into the synagogue, they sat down.] The professed followers of Jesus

were excommunicated, at least on conviction, by an act of the Sanhedrim made before the crucifixion of our Lord; (compar John ix. 22; and xii. 42;) and it is whahe had foretold to his apostles, that the should be so treated. (John xvi. 2.) Ye Paul and Barnabas enter the synagogu

Paul preaches in the Jewish synagogue,

there. And after the customary reading of the 15 And after the xxix. proper section for the day out of the law, and reading of the law Acts another out of the prophets, the rulers of the and the prophets, the 15 synagogue, knowing in general the public char- rulers of the synaacter which the two celebrated strangers sus- gogue sent unto tained, and being curious to hear from their men and brethren, if own mouth that new doctrine which had made ye have any word of cohortation for the

so much noise in other places, sent one of the inferior officers to them, saying, Men [and] brethren, if you have any word of exhortation to the people, or any declaration to make which may conduce to the edification of the assembly, speak [it] freely, as this is the proper season of doing it.

Then Paul stood up, and waving his hand, to render the audience more attentive, said, Ye men of Israel, and all ye that fear God, and are met together with devout hearts to worship him this day, hearken, I beseech you, with patient attention, for I shall mention several facts which will deserve your serious regard. The God of this peculiar people, for such I well know the seed of Israel to be, graciously chose our pious and venerable fathers, Abraham, Isaac, and Jacob, to be the objects of his special favour, and for their sakes was pleased

without opposition, and meet with a regard which none can imagine the Jews would shew to excommunicated persons. Learned men have accounted for this by saying, that elders and doctors among the Jews, (such as Paul and Barnabas are supposed to have been,) though sometimes scourged in the synagogues, were not cast out of them.

The rulers of the synagogue sent to them.] It is, I think, a very fruitless attempt, which some learned men have made, to ascertain the conditions on which persons were admitted to teach in the Jewish synagogues; and to settle the forms with which they were entered on that office. It has been supposed, that Paul and Barnabas had gone through these forms, and that their sitting down in the seats appropriated to the doctors or teachers led these rulers, though strangers to them, to send them this permission. But it seems evident from Maimonides and the Talmud, that after public worship was over, any one might make a speech to the people in the synagogue, on any subject which he aprehended might be for their advantage.

Yet it would be a circumstance of decency, which the good sense and breeding of Paul and Barnabas would lead them to regard, that the rulers should be made acquainted with their desire of doing it; probably by some message or interview before the devotions began, to which this permission of theirs might refer See Mr. Biscoe at Boyle’s Lect. chap. vii. § 2, p. 271, 272.

All ye that fear God, hearken.] This discourse seems chiefly intended to illustrate the divine economy in opening the gospel gradually, and preparing the Jews, by temporal mercies, for others of a yet more important nature. The apostle, in consequence of this, had a very handsome and unaffected opportunity of shewing his acquaintance with their Scriptures, which it is well known they esteemed as the highest part of literature, and object of science. The expression, ye that fear God, is ambiguous, and would best suit those, that had, by embracing the Jewish religion entered into covenant with the true God - yet so as not to exclude any others, i whom a filial reverence for the div’ Being was a governing principle.

recounts the favours of God to Israel.

to promise most important blessings to their offspring: Accordingly he took them under his protection from their first beginning, and raised the people from that prostrate and dejected state in which they were while sojourning in the land of Egypt, under the tyranny of Pharaoh; and to deliver them from that inhospitable and oppressive country, he led them out of it with an uplifted and extended arm, having displayed his power in a variety of most astonishing miracles, by which he pleaded their injured cause. And then for the space of about forty years, he endured their perverse and ungrateful behaviour in the wilderness, carrying them (as it were) through a course of education there, to form them in those retired circumstances to a habit of observing that admirable system of laws which he there thought fit to give them. At length he put a period to that pilgrimage, in which, nevertheless, they had been sustained by so many miraculous tokens of his care; and having cast out seven mighty nations, who were before settled in the land of Canaan, and had erected more than thirty kingdoms there, defended by fortifications of great strength as well as by numerous forces both of horse and foot, he distributed their whole country to them for an inheritance, and supported them in it for many generations.

And, to omit many remarkable circumstances in this period of their history, after these

• Raised the people, while sojourning in the land of Egypt.] Beza and Mr. L’Enfant explain this, as referring to the honour the Israelites were in during the ministry of Joseph in Egypt; but Elsner (Observ. Vol. I. p. 418, 419,) has shewn, that the word vāwān often signifies to deliver, or raise out of a calamitous state. (Compare Psal. ix. 13; xviii. 48; cxiii. 7, Septuag.) And, as Joseph prudently declined any attempt to make his brethren courtiers, and kept them in the country under the character of shepherds, (a profession which the Egyptians held contemptible rather than honourable (Gen. xvi. 34.) I think it by far more natural to interpret the passage as in the paraphrase.

• [Eudurel their behaviour] This is the proper import of the word ēgō-pōpōs, and it was very fit to give this oblique intimation of that erverness and in rat-

itude, which so early began to prevail among them. The Syriac renders it by a word, which signifies to nourish or educate, so that Beza conjectures they read ēgō-pōpōs; and it suggests so beautiful a view of the conduct of Providence towards the in this respect, that I could not forbea inserting the thought, though I prefer the common and almost universally received reading. Yet I find Dr. Hammond thinks the other was probably authentic, and observes that the expression of nursing them, (for so he understands it,) is beautifully connected with that of taking them up when they lay like an exposed infant. Compare Deut. i. 31; and Ezek. xvi. 4, 5, 8.

• [Cast out seven nations] Namely, the Hittites, Girgashites, Amorites, Canaanites, Perizzites, Hivites, and Jebusites. Deut. vii. 1; osh. iii. 10; xxiv. 11.

God had distinguished them by his care in former times.

transactions, [which lasted] about four hundred and fifty years, that is, after the choice of our fathers, and the birth of Isaac, in which the promises to Abraham began to be accomplished, He gave [them] a series of judges; by whose heroic interposition he delivered them from those repeated oppressions and miseries which their frequent revolts to idolatry had brought upon them. And this continued, with some intervals, till the time of Samuel the prophet, who was the last of these extraordinary leaders and magistrates.

And from that time, too fond of being like their neighbours in that respect, they desired a king, (1 Sam. viii. 5,) insensible of the favour which God had done them in assuming the character and relation of a king to them: And God gave them, first, Saul the Son of Kish, a man of the tribe of Benjamin; and his government with that of Samuel the prophet lasted for the term of forty years. And having in his right-

After these transactions [which lasted] about four hundred and fifty years.] The course of the sacred history will by no means permit us to imagine, that the judges in their succession continued 450 years after the settlement of Israel in Canaan; since we learn from 1 Kings vi. 1, that Solomon began to build the temple in the 480th year after they came out of Egypt. It is certain therefore, that, if we make no alteration in the reading here, or in the Old Testament, the words must be so pointed, as to justify my inserting in the version those words [which lasted,] in which I follow Mr. L’Enfant, and the translation of 1727. In that case I think, the time must be computed from the birth of Isaac, on the principles which Mr. Lampe has laid down, in his excellent Compendium of Eccles. Hist. lib. i. cap. 5, § 1-7. Yet I own, that Dr. Whitby has the authority of many great names, ancient and modern, to justify him in following the chronology of Josephus, who places the building of the temple in the five hundred ninety second year after Israel’s going out of Egypt, (Antiq. lib. viii. cap. 3, [al. 2,] § 1,) which would admit of allowing three hundred thirty nine years for the administration of the judges, and one hundred and eleven for the years of the several tyrannical oppressions, in all four hundred

and fifty years, reserving forty for Samuel and Saul together, forty for David, and four for Solomon, in whose fifth year the temple was begun; and the coincidence of the numbers in the book of Judges, as illustrated by Dr. Lightfoot, (Hor. Heb. in loc.) and Mr. Biscoc, (Boyle’s Lect. chap. xx. p. 666, 667,) is very remarkable. But I was cautious of paraphrasing this text in a manner which must allow an important error in our Hebrew copies, and affect the whole system of the sacred chronology.

For the term of forty years] It is the opinion of Beza, Grotius, Calvin, Brennius, Woltzogenius, Limborch, (Amic. Collat. cap. 2.) and several other considerable critics, that the forty years here spoken of do not all belong to the reign of Saul, but include at least a considerable part of Samuel’s government. Dr. Benson has also more lately declared himself on the same side of the question; (Hist. Christianity, Vol. II. p. 31,) and Messieurs L’Enfant and Beausobre give us the same interpretation. But the learned Mr. Biscoc has advanced so much in favour of the supposition, that the reign of Saul continued all these forty years, (Serm. at Boyle’s Lect. chap. xvii. p. 612-616,) which Mr. Bedford also maintains in his chronology, that I think it incumbent upon me to give

rejected Saul, and removed over Israel, for his rebellion e command in the business of other crimes of aggravated . 23; and 1 Chron. x. 13.) ised up to them David for a so justly celebrated in all to whom also he gave a more in his word, (1 Sam. xiii.14; fence of the scheme I oppose: for he says, according to our present copies, that Saul reigned “eighteen years during Samuel’s life,” which I think very probable, “and two and twenty after his death.” (Joseph Antiq. lib vi. cap. 14. [al. 15.] § 9.) But this is utterly incredible; for David the could not be eight years old, when Samue anointed him, which (as was said before) was some considerable time before th prophet died; and it may therefore be assuredly concluded, (as Dr. Hudson intimates,) that the true reading is that o Epiphanius, Clemens Alexandrinus, and Eutychius, which leaves out και υκοσι, a twenty, so as to assign him but two years after the prophet’s death, which agrees very well with our interpretation. The argument for Mr. Biscoe’s scheme, taken from Ishbosheth’s being forty years old at the time of his father’s death, (2 Sam. ii. 10,) would indeed be of great weight, i the sacred historian had any where told us, that Saul was very young when anointed by Samuel; but the word πησ, which is used on the first mention of him, (1 Sam. ix. 2,) though rendered by our translators a choice young man, has not necessarily that import. The Seventy have often rendered it δυνάτος, σκυάτος, ποσόμυτος, strong, choice, warlike, and here κυματίθος, of a stately presence; and I think it would be easy to shew, that in many places where they render it νεατοκος, (as indeed they frequently do,) it only signifies a person in the full vigour of his constitution. It seems by no means probable, that God should choose a stripping for the first king of Israel; and I think what is said of the age of Ishbosheth, compared with the passages mentioned above, plainly shews, that Saul was then in his prime, (perhaps about thirty five,) and justifies the prudence of Pagnin, Montanus, Munster, and the Fulgate, who render it electus, a choice person, without determining any thing concerning his youth, in which they also agree with the Syriac and Arabic versions.

He sends them Jesus for a Saviour.

and Psal. lxxxix. 20,) and said, “I have found my xxix. servant David the son of Jesse, a man according to mine own heart, who will not disregard my Acts voice as Saul has done, but shall do all my will, xiii. fulfill all my will.

and rule my people with integrity.”

From him, it was declared, that the Messiah should descend, and by a special covenant he was assured, that his throne should be established to all generations. (Psal. lxxxix. 3, 4.) Now therefore of this holy man’s seed, according to the tenor of that frequently repeated promise, (Isai. ix. 6, 7; xi. 1; Jer. xxiii. 5, 6;) God hath raised up unto Israel Jesus, the great and illustrious Saviour, so long foretold in the sacred oracles, whom I am this day come to

preach among you. This is the person God hath so often promised he would send into the world, and he appeared just in the time, and with the circumstances, which those divine prophecies had pointed out; John the Baptist having been sent before as his herald, and having preached in a very convincing manner, to introduce his appearance, the baptism of repentance unto all the people of Israel;^k even that baptism which, in token of their repentance, they were commanded by God to receive; thereby to signify, on the one hand, their desire to purify themselves from all their pollutions, and on the other, to testify God’s readiness to forgive them, and admit them into his favour.

And when John was just fulfilling his course, he said, Whom do you imagine me to be? I am not [he,] nor do I at all pretend to be the promised Messiah:^l But behold, there cometh one after me, the shoes of whose feet I am not worthy to unloose, nor to perform the lowest office of menial service to him. (Compare John i. 20, 27.)

And let me assure you, men [and] brethren, even all you who are children of the family of Abraham, and all those among you that truly fear

Of this man’s seed hath God, according to his promise, raised unto Israel a Saviour, Jesus:

When John had first preached before his coming, the baptism of repentance unto all the people of Israel.

And as John fulfilled his course, he said, Whom think ye that I am? I am not he But, behold, there cometh one after me, whose shoes of his feet I am not worthy to loose.

Men and brethren, children of the stock of Abra-

^k John having before preached, &c.] He mentions the preaching of John the Baptist in this incidental manner, as a thing already known to them, because it gave so universal an alarm to the whole Jewish nation, that it might probably be heard of in foreign countries, at least as remote as Pisidia.

^l Whom do you imagine me to be? I am not he.] Raphelius has taken pains to prove from some similar passages in the Greek classics, that both these clauses may be considered as united in an affirmation, and rendered, “I am not the person whom you suppose me to be;” that is, the Messiah. Annot. ex Herod. p. 251, 252.

s, and their rulers, had put him to death.

God and serve him, of whatever family or nation you may be descended, let me (I say) solemnly assure you, that these things are your great and immediate concern: For unto you, though providentially cast at some distance from the time and place in which this message of John was first delivered, and in which Jesus at first appeared, yet unto you is the word of this great and important salvation sent. For the inhabitants of Jerusalem, and their rulers, not knowing this illustrious person, though God bore such a convincing testimony to him, and being also ignorant of what was signified by the sayings of the prophets, which are read every sabbathday among them, (as they have this day been among you,) have unwittingly fulfilled [them] in condemning him. And though they could find no sufficient cause of death [in him,] nor indeed any thing in his whole conduct capable of any degree of blame, yet nevertheless they requested Pilate with the utmost importunity, that he might be condemned and executed. And when they had inadvertently accomplished all things that were written concerning him, in such a circumstantial detail of particulars as is truly astonishing, taking him down from the cross, on which he had expired in the midst of ignominy and torture, they permitted his friends to bury him, and laid him in a tomb. And there they took the utmost care to guard him; but God raised him from the dead on the third day, according to his own repeated prediction, which they had heard from him before, but were unable to obstruct and hinder its accomplishment. And after he was risen from the dead, he appeared for several days to those that came up with him from Galilee to Jerusalem a little before his death; who most of them continue to this day, and are his witnesses to the people of the Jews, among whom they still reside, and where any of you who go up to Jerusalem may hear it from their own mouth.

And we, who are sent out by him on the same errand, and furnished with all proper

■ Taking him down from the cross.] The strangers to the gospel; knowing how apostle was far from being ashamed to sufficiently be answered all that could be mentioned the most ignominious parts of his objected from thence by what he added Master’s sufferings to those who were and testified concerning his resurrection.

But God raised him from the

credentials for that purpose, do now bring you these good tidings, that the very promise which was made to the fathers, and which was the hope and joy of their posterity through so many succeeding ages, God hath now accomplished to us their children, in raising up Jesus from the dead. And it is manifest, that by his resurrection he has declared him, in the most convincing manner, to be indeed his Son; so that it was, as I may speak, the birthday of his reign, as it is also written in the seventh verse of the second Psalm, “Thou art my Son, this day have I begotten thee.” And agreeable to this, because he hath raised him from the dead, no more to return to the grave, the seat of corruption. He hath said thus by the prophet, (Isa. lv. 3.) “I will give you the sure mercies of David,” that is, mercies which, by the resurrection of him whom I have now set upon the throne of David, are made sure to you, and shall prove eternal, as his life and reign." Wherefore also in another, and that a very

In the second Psalm.] A few copies ad it, (as Jerom and Augustine also did,) he first; but they are overborne by such superior authority, that I am surprised they should have been followed by any, who did not affect to vary from the received readings as much as possible. It seems evident from hence, that the Psalms were then placed in the same order as now; and it is observable, that this is the only rotation of the Old Testament so circumstantially made in the New. Beza conjectures, that neither first nor second was mentioned in the original copy.

This day have I begotten thee.] Bishop Pearson, (on the Creed, p. 252,) well observes, that it is with peculiar propriety and beauty that God is said to have begotten Christ on the day of his resurrection, as he seemed then to be born out of the earth anew. (Compare Rom. i. 4; Heb. i. 6; and Rev. i. 5.) Mr. L’Enfant says, that the anointing day of kings is sometimes called their birth day, for which Heinsius has produced some authorities, Exercit. Sacr. in Matt. xiv. 6. Compare note b on Mark vi. 21, Vol. I.

The grave, the seat of corruption.] Beza here observes with his usual accuracy, that, as Christ never saw corruption at all, the Greek ἑντήσιο [corruption] must

signify the grave, as now in Hebrew also does; (compare Psal. xciv. 13; cvii. 20; and Lam. iv. 20;) just as the coffin of a man raised from the dead, as soon as he was put into it, might be called his sarcophagus, though his flesh had not been consumed in it.

The sure mercies of David.] The blessings of the Messiah’s reign may be called the sure mercies of David, either as they were promised to that prince, to which sense the translation of 1727 determines it by rendering it, “I will faithfully perform the promise made to David,” or as the name of David is sometimes given to the Messiah himself, as the great heir of David, of whose victories and glories David’s were but a faint shadow. (Compare Jer. xxx. 9; Ezek. xxxiv. 23, 24; xxxviii. 24, 25; Hos. iii. 5.) And, when Isaiah calls them sure mercies, he may probably refer to the last words of David, in which he uses the same expression with regard to them, 2 Sam. xxiii. 5; and the propriety of the application here is evident, as it was the resurrection of Christ which rendered the blessings he promised sure to his people, who without that could have had no hope from him, as the apostle argues at large, 1 Cor. xv. 14, & seq. See Mr. Jeffery’s True Grounds, p. 139.

By him all that believe shall be justified.

saith also in another remarkable [place] he saith, (Psal. xvi. 10.) sect. xxix. xxix. “Thou shalt not suffer thine Holy one to see corruption.” Now it is evident this must refer, Acts not to the inspired writer himself, but to some

other person; for David, by whom this psalm was written, having faithfully served his own generation of men, according to the will of God, fell asleep, that is, died, and was gathered to his fathers, and being laid among the dead of former ages, saw corruption, just in the same manner as other human bodies do, when the soul is separated from them. But he of whom these words were spoken, and whom, as I have just been telling you, God raised up from the dead, did not continue in the grave so long as to see corruption, being laid there on the evening before the sabbath, and raised early in the morning after it. Be it known therefore unto you, men [and] brethren, that by him, even this glorious and exalted person, the remission of sins is preached unto you, even the full and assured pardon of all your offences, be they ever so great, and ever so aggravated. And by him every one who believeth, in him is, immediately in consequence of that faith, freely and fully justified and acquitted before God, not only from the guilt of smaller miscarriages, but even from the guilt of all those things which are in the highest degree criminal, and from which we could not on any consideration whatever be justified by the law of Moses; but which expressly were pronounced by that to be capital offences, for which the criminal was immediately doomed on conviction to die without mercy, so that no room was left for any sacrifice of atonement.

By the law of Moses.] That law appointed sin offerings to expiate smaller offences, so far as that the offender who offered them should be free from all farther prosecution on account of them. But this very view of them shews, how absolutely necessary to the being of society it was, that they should not be admitted in cases of murder, adultery, &c. These crimes therefore were made capital; nor was the dying criminal, however penitent, allowed to offer them, which would have been quite inconsistent with the temporal pardon connected with them. But the expiato

sacrifice of Christ takes away the guilt of all sin; and, though it by no means affect the manner in which offenders would stand in human courts, (which the Mosaic sacrifices did,) it delivers from the condemnation of God in the invisible world; with respect to which the others could have no efficacy at all, as it was a very supposable case, that an impenitent sinner might present them in all their exactes forms. (Compare Rom. viii. 3; Gal. ii. 16; and Heb. x. 4.) See Mr. Hallet, Vol II. Disc. 3, p. 269, & seq.

But dreadful is the case of those that reject

This is the substance of the message with which I am charged: See to it therefore, I beseech you, as ye value your own souls, that what is spoken in the prophets, as the fatal consequence of rejecting it, may not come upon you: For they speak in very awful language to such; Isaiah for instance, when he says, (chap. xxviii. 14,) “Behold, ye despisers, ye scornful men that look with haughty contempt on that corner stone which I lay in Zion, the judgment I will execute upon you is so terrible, that it shall be a vexation only to understand the report:” And in like manner too the prophet Habakkuk, when he says, (chap. i. 5,) “Behold ye, and regard, and wonder marvellously, turn pale with terror, and disappear,” as those that shall perish at once, and vanish (as it were) out of sight, consumed in a moment by the fierceness of my vengeance: For I perform a most amazing work in your days, even a work which ye shall not believe, if any one tell it you.” And the destruction God will bring upon you, if you reject the gospel, would appear far more incredible to you, should it be described in all its terrors, than the desolation which was formerly threatened; which nevertheless, as your unbelieving fathers found to their cost, was circumstantially executed upon them.

This was the substance of Paul’s plain and serious address to the Jews¹ in their synagogue at Antioch in Pisidia, to which they replied nothing at present: But while the Jews were going

“Turn pale with terror, and disappear.” There is an ambiguity in the word ἀρχις, which may be rendered either of these ways; and as both these senses are consistent, and would probably concur, both are inserted in the paraphrase, though, as I think, the latter more expressive, I have marked that as preferable. The attentive reader, who understands the original, will see, that I have often taken this method.

“Address to the Jews.” How impertinently Mr. Collins urges this as an instance of the apostles arguing with the Gentiles from allegorical interpretations of prophecies, must be evident to every attentive reader on various accounts: for these

Scriptures are not allegorically applied, nor are they addressed chiefly to the Gentiles, but to Jews by birth or proselytism. (Compare ver. 16, and 46.) Several Gentiles were indeed present, who probably came out of curiosity, drawn by the fame of such celebrated preachers; and some of them might drop in, while he was speaking: And, as in the series of his discourse they heard of an extraordinary person, b whom all that believed in him might obtain pardon and happiness, they were desirous of having that doctrine farther explained to them; and, upon a promise that i should be done, took care to engage a vast auditory against the next Sabbath, as we shall presently see.

Reflections on Paul’s discourse at Antioch in Pisidia.

of the synagogue, the Gentiles, who out of sect. the Gentiles be-curiosity were many of them assembled there, sought that these words might be on the fame of the arrival of such celebrated words might be men, earnestly desired that these words might be preached to them spoken to them again the following sabbath; when they promised to attend themselves, and to bring as many of their friends as they could: And thus the assembly broke up for that time.

IMPROVEMENT.

THAT the scriptures have been publicly read in Jewish and Christian assemblies, from the primitive times, is a noble evidence of their genuine authority, which it will be our undoubted wisdom to transmit to those who are to arise after us: From them, succeeding generations will be fully informed of that edifying story which the apostle here briefly recounts; of the deliverance of Israel from Egypt, and their settlement in the land of Canaan, according to the promise of God to their fathers; and will also learn the ungrateful returns which they made to the Divine Goodness, when they rejected the Lord from being king over them. (1 Sam. viii. 7.)

The character of David, as a man after God’s own heart, who would fulfil all his pleasure, is surely worthy of being emulated by every Christian: In this respect, may he who is feeble among the Lord’s people, be like David! (Zech. xii. 8.) Like him may we all be solicitous to serve our generation according to the will of God; to do all the good we can in the age and station in which Providence has fixed us, though it be in a crooked and perverse generation; gradually striving to mend it as fast as we can, and waiting our summons to fall asleep, as we quickly must, and be gathered to our fathers! Were we the greatest princes upon earth, we, like David, must see corruption in the grave: But let us rejoice to think, that Jesus, whom God raised up according to his promise, saw no corruption; and if we are his people, he will ransom and redeem us from it. (Hos. xiii. 14.)

While the Jews were going out of the synagogue.] To render ἐξαιτίαν δε τα τυς συνάγουμε τυς Ἰωάντων, when Paul and Barnabas were gone out of the Jewish synagogue, is both supposing the inspired historian to have made an unnecessary distinction with relation to a synagogue, which appeared before to belong to the Jews, and making him to have expressed himself in an ungrammatical manner; nor, on the other hand, can we well suppose, that Paul and the Gentiles stayed in the synagogue, when all the Jews had quitted it. I therefore render it, while they were going out.

The following Sabbath.] Some interpret us το μιλαξι σαξιλο of a day between the two Sabbaths, as there is a tradition among the Jews, mentioned by Dr. Lightfoot and others, that Ezra commanded them to assemble on the second and fifth days of the week, (our Mondays and Thursdays,) for the study of the law in their synagogues. But I think, that verse 44 determines the expression to the sense our version gives it. And Lud. Capellus has shewn, that it is not an unexampled manner of speaking.

196 The apostles exhort the converts to continue in the grace of God, SECT. xxix. He, though so outrageously and infamously treated by the Jews, was nevertheless in the most convincing manner declared to be the Son of God, his only begotten Son: Such a resurrection proclaimed him to be so; (Rom. i. 4;) and, in consequence of it, the sure mercies of David are now given us by him; and the plenary remission of all the most aggravated transgressions is through him proclaimed: For ever adored be his glorious name! Most thankfully accepted be his overflowing grace! which frees us from the guilt of those offences which the law of Moses condemned without mercy, and takes out the dye of scarlet and crimson sins! er se 28, 29 34 36 39 40 Let us take heed lest, if we despise so great a salvation, we meet with an astonishing vengeance; the justice of which will be attested and applauded by the messengers of God to the Jewish and the Christian church: All the prophets, and John the Baptist superior to them all, who bore witness to Christ, and all the apostles and succeeding ministers in every age, have concurred to admonish us of our danger; and they will another day rise up together in judgment against us, if all these admonitions are given in vain. S E C T. XXX. The Gentiles at Antioch in Pisidia, accept the gospel, which the Jews reject, and raise a persecution against the apostles, who therefore go to Iconium. Acts XIII. 43, to the end. SECT. xxx. Acts xiii. 43 Acts XIII. 43. LARGE account was given in the preceding section of the discourse which Paul had addressed to the Jews, in their synagogue at Antioch in Pisidia; and the effect of it was, that, when the synagogue was broken up, many of the Jews, and of the devout proselytes, who, though not of the stock of Israel, had embraced the Jewish religion, followed Paul and Barnabas, professing their belief of the doctrine they taught; who gave them further exhortations to confirm them in the faith, and speaking to them with great earnestness, persuaded them to continue in the grace of God* which they had received, and to retain that gospel which they had now embraced. Acts XIII. 43. NOW when the congregation was broken up, many of the Jews, and religious proselytes followed Paul and Barnabas; who speaking to them, persuaded them to continue in the grace of God. * To continue in the grace of God ] The Gospel is often called the grace of God, and the word of his grace, with the utmost propriety, as containing the richest display of his grace in the free pardon of our sins by Christ, and the provision he has made for our sanctification and eternal happiness. Compare Acts xiv. 3; xx. 24; Rom. vi. 14; Gal. v. 4; Col. i. 6; Tit. ii. 11; 1 Pet. v. 12.

reach again at Antioch in Pisidia.

And on the following sabbath, almost the whole city was gathered together to hear the word of God, in consequence of the report which the Gentiles had spread abroad, of what had been delivered before, which awakened in many others an earnest desire of attending to that repetition of their extraordinary message, which the apostles had engaged themselves to make.

But the Jews, who continued strongly prejudiced against the message which had been delivered to them, seeing the Gentiles assembled in such great multitudes, were filled with zeal for the honour of their law and nation, which they foolishly imagined to be hurt by this new sect, and with indignation and envy at the regard which the inhabitants of Antioch shewed to it, beyond what they had ever done to the Jewish religion; and therefore they opposed the things which were spoken by Paul and Barnabas; not only contradicting them, and caviling at their allegations, but also blaspheming and reviling these divine teachers, as impostors and seducers.ᵇ

Then Paul and Barnabas, perceiving that no good impression could be made upon them, were not concerned about saving appearances; but with great freedom of speech, and with a fervent zeal, tempered by wisdom, and animated by unfeigned charity, said, It was necessary, according to the general instructions of our divine Master, that the word of God, which we are come to deliver, should first be spoken to you Jews, for, undeserving as you are of such a favour, he has directed us, that wherever we come we should open our ministry with an address to you, inviting you to faith and repentance, that you may in the first place partake of the benefits of his kingdom: (Compare Luke xxiv. 47.) But since you thus dis-

ᵇ Blaspheming and reviling, &c.] The word βλασφημινις, in this connection with αλισγοις, must signify their giving them abusive language. Probably they charged them to their faces with falsehood and villan, and represented the cause they were carrying on as most contemptible and wicked. It may seem strange, this did not prevent the conversion of the Gentiles: But they would easily see, it was the regard that Paul and Barnabas expressed for them, which had exasperated the Jews; and it is not improbable, that some miracles might have been wrought during the preceding week, which would set the character of these divine teachers above the danger of being overthrown by the malicious insinuations or confident assertions of these furious opposers.

The Jews rejecting the word, they turn to

• dainfully thrust it away from you, and by that very action do in effect adjudge and condemn yourselves as unworthy of that eternal life and glory, which through the riches of his grace he has so freely offered to you, behold, we turn ourselves to the Gentiles, and declare to them, that they are also invited into the church of the Messiah, and shall, upon their believing in him, be admitted to all the privileges of his people, as readily as if they had been descended from Abraham, Isaac, and Jacob, or had been trained up in the worship of the true God, and were by circumcision entered most expressly into covenant with him. For so the Lord hath charged us to do; (Mat. xxviii. 19; Acts i. 8;) in consequence of that prediction which was uttered by Isaiah in the name of God, (Isai. xlix. 6,) where he addresses himself to the Messiah, [saying,] “I have set thee for a light of the Gentiles, that thou shouldest be for salvation to the remotest ends of the earth.” Thither therefore will we carry his saving name, and we doubt not but they will thankfully accept that gospel which you so ungratefully despise and reject. And the Gentiles hearing [these things,] that the way now was open for their admission into covenant with God, and they were welcome to the benefits of the Messiah’s kingdom, rejoiced greatly at the happy tidings, and glorified the word of the Lord, which had invited them to share in all the blessings of his grace, and brought the knowledge of salvation to them: And as many of those who were present as were, through the operation of divine grace upon their hearts, in good earnest determined for eternal life, and brought to a resolution of

Adjudge yourselves unworthy of eternal life.] This text most plainly shews, that persons are said to be selfcondemned, who furnish out matter of condemnation from their own words, though they do not actually pass sentence on themselves; for nothing was farther from the thoughts of these Jews, than declaring themselves unworthy of eternal life for not believing the gospel; they rather expected that life by rejecting it.

Behold, we turn to the Gentiles.] The meaning is not, that they intended no more to make an offer to the Jews; for we find,

they continued to address them first, wherever they came. But they openly declared, that, while they continued at Antioch, they should lose no more time in fruitless attempts on their ungrateful countrymen, but would employ themselves in doing what they could for the conversion of the Gentiles there.

For so the Lord hath charged us.] They might have argued this from the text quoted in the paraphrase; but Paul has also received a more express command to this purpose. Compare Acts xxii. 21; xxvi. 17, 18.

The Gentiles believe, and the word is spr

road.

urageously facing all opposition in the way to it, believed, and openly embraced the gosel; which others, who were remiss and unaffected about their future and everlasting concerns, stupidly neglected, though they could find nothing solid to allege against the evidence by which it was supported. And as these new converts joined their most zealous and affectionate labours with those of Paul and Barnabas to propagate it, the word of the Lord was borne on, as with a mighty torrent throughout all that region, which by this means was watered as with a river of salvation.

But the Jews, provoked beyond all patience at such a conduct, and at such success, stirred up [some] devout women of considerable rank, who having been proselyted to their religion, were peculiarly zealous for it; and also ap-

As many as were determined for eternal life, believed.] I cannot think, with Sir Norton Knatchbull, that we should take πέταγματα, here to signify the same with συνημίαι, and, placing the comma after it, render the clause, As many as were met toether, (that is, all the Gentiles,) believed to [or in] eternal life, which I think neither the import nor order of the words will permit. Much less can I allow of Mr. Jos. Mede’s interpretation, that πέταγματα με καυγιωτικοί is a periphrasis to express proselytes of the gate, (supposing the distinction of such proselytes ever so well founded,) since we never meet with the phrase elsewhere as a description of them, which indeed might much better suit other proselytes, and since there is no reason to believe, that they all, and only they, were now converted, or even that the chief number of converts was among them, when almost the whole city were gathered together. The word πασσω has various significations: It is rendered ordained only here, and Rom. xiii. 1, (where the margin, I think more properly, renders it ordered;) elsewhere it is rendered determined, Acts xv. 3; addicted, 1 Cor. xvi. 15; and most frequently, appointed, Mat. xxviii. 16; Acts xxii. 10; xxviii. 23. In the Greek Classics, I think, it generally in its passive form signifies “Men, who have been appointed for some military expedition, (and set in their proper offices, as we render it, Luke vii. 8,) are drawn up in battle array for that p se.” (See Dr. Hammond’s

learned note here, with Le Clerc’s addition to it, and Raphelius ex Herod. p. 353 -362.) So that it expresses, or refers at once to, the action of their commander in marshalling them according to the plan he has formed in his own mind, and to their own presenting themselves, in their proper places, to be led on to the intended expedition. This I take to be precisely its sense here, and have therefore chosen the word determined, as having an ambiguity something like that in the original. Perhaps if one word alone were to be used for πασσω in all the places where it is used, it should be ordered. The meaning of the sacred penman seems to be, that all who were deeply and seriously concerned about their eternal happiness, (whether that concern began now, or were of longer date,) openly embraced the gospel; for surely none could be said to believe, who did not make an open profession of Christianity, especially in such circumstances; and, wherever, this temper was, it was undoubtedly the effect of a divine operation on their hearts, an of God’s gracious purpose thus to call them, and list them (as it were) in their proper places in his army under the great Captain of their salvation.

Devout women of considerable rank.] I am much at a loss to know, why so many learned writers interpret this of prose lytes of the gate. It is quite unnatural to suppose, either that such should be called devout, rather than those that had fully em-

The apostles are persecuted by theews, and go

plied themselves to the magistrates of the city, representing these new preachers as exciters of sedition, and innovators in religion, who might occasion danger to the state; and thus they raised a persecution against Paul and Barnabas, and drove them out of their territories with violence and infamy.

But they, when they were going from the boundaries of that place, shook off the dust of their feet for a testimony against them; as their Lord had commanded his apostles to do, in token of the certain ruin which should befall such despisers of his gospel: (Mark vi. 11.) And departing from thence, they came to the neighbouring city of Iconium, and there renewed the proclamation of those glad tidings, which many of the inhabitants of Antioch had so ungratefully rejected.

But the disciples who were left there were filled with great joy, that so blessed a message had reached their hearts; and as Paul and Barnabas had laid their hands upon them, they were furnished with an abundant communication of the gifts as well as graces of the Holy Spirit, whereby they were not only confirmed in the faith which they had newly embraced, but were also

raced the Mosaic, or that they should be more zealous than the others, in resenting an imaginary injury done to the whole body of the Jews. But, taking them for women of figure newly proselyted to Judaism, and full of an opinion of the sanctity and privileges of the people to whom they now belonged, nothing can be more natural than to suppose, that they would instigate their husbands, and other relations, to the warmest resentment against Paul and Barnabas, whom they would look upon as levellers and apostates.

h Came to Iconium.] Raphelius (ex Xerop. p. 161—164.) has taken great pains to settle the geography of this place, and has fully proved, that it lay, not (as it is often placed,) in the middle of Lycaonia, which occasions some perplexity in following passages, but on its western borders, and just on the confines of Pisidia, Galatia, and Phrygia, to the latter of which it seems once to have belonged.

i Were filled with joy, and with the Holy Spirit.] Hence both Lord Barrington, Miscell. Sacra, Vol. I. p. 105, (2 seq.) and

Dr. Benson, (Vol. II. p. 37,) infer, that the Holy Spirit descended on these converts, without the imposition of hands, and perhaps in flaming tongues. But this appears to me a mere conjecture, and indeed a very improbable one. The phrase of being filled with the Spirit, can, to be sure, never prove it. (Compare Acts vi. 3, 5; vii 55; xi. 24; xiii. 9; Luke i. 15; and especially Eph. v. 18.) And had the analogy, which (I think, quite without reason,) they suppose expedient between the imagined different cases of the first fruits of the proselytes of the gate, and of the idolatrous Gentiles, been really observed, then, according to the principles of these learned writers themselves, such an immediate effusion of the Spirit must have fallen on Sergius Paulus, as it did on Cornelius and his friends, rather than on these Antiochians, whom they (for reasons I am yet to learn,) call the harvest of idolatrous Gentiles, who were not called till the gospel had been preached through all Cyprus and Pamphilia, both to Jews and Gentiles.

Reflections on the opposition made to the gospel.

rendered capable of carrying on the interest of Christianity in that place, when the first planters of their church could no longer continue to cultivate and water it.

IMPROVEMENT.

IT is a great comfort to the ministers of the Gospel, that amidst that incredulity which too generally prevails, any are found who will credit the Gospel; any to whom the arm of the Lord is revealed, in conquering their prejudices against it: With a chosen remnant of these God will support his faithful servants. O that the instances of that consolation may be more numerous, and more remarkable in our days!

It is matter of some encouragement when numbers crowd to attend upon the preaching of the Gospel; for faith cometh by hearing. (Rom. x. 17.) They who reject the council of God against themselves, will no doubt be provoked at such a circumstance; and the malignity and envy of their hearts will stir up opposition and contention: But God knows how to bring good out of evil; nor should his ministers be discouraged by the contradiction of sinners, but rather turn themselves to those who may be more willing to hear. In the mean time, let those that thrust from them the word of God know, that, in the language of scripture, they judge themselves unworthy of eternal life; and since they will not condescend to accept of it on these terms, the great Author thereof will not condescend to give it on any other. And the day is coming when we shall see, and the whole world shall see, how much reason they have to glory in that height of Spirit which they now shew.

Let it be the daily joy of our souls, that the Lord Jesus Christ was given for a light of the Gentiles, and for God’s salvation to the ends of the earth. Through the tender mercies of our God, the dayspring from on high hath visited us, (Luke i. 78.) Let us pray that it may arise and shine upon the remotest nations! And indeed if we are entirely unconcerned about its propagation in the world, we have great reason to fear, that we have ourselves no part in the saving benefits which it confers. May the silver trumpet every where sound, to awaken the nations to list themselves in this holy war under Christ, against all the enemies of salvation; and may many appear determined for eternal life, and like these converts of Antioch courageously set themselves in battle array against every thing which would oppose their progress towards it!

Vain then will all the rage of persecution be, by whomsoever it is excited or maintained; though by persons of the highest rank or the most honoured characters. If the messengers of Christ be cast out of one place, they will appear with renewed zeal in another: And they who are proselyted to Christianity,

Paul and Barnabas preach in the synagogue at Iconium.

though in a great fight of affliction, will have the Spirit of God xxx. and of glory resting upon them; and will be enabled to rejoice, not only in the midst of their afflictions, but on account of them. In the mean while, the dust shaken off from the shoes of the rejected ambassadors of the Prince of peace will be recorded as a witness against those that have despised their message, and will expose them to a final condemnation in the day of judgment, more intolerable than that which was once executed on the cities of Sodom and Gomorrah, or which their wretched inhabitants are then to expect. (Mark vi. 11.)