Acts 14
DODDActs 14:1-18
Paul and Barnabas, after some stay at Iconium, go to Lystra: The inhabitants of that city, struck by a miracle wrought on a lame man, could hardly be restrained from giving them divine honours. Acts XIV. 1—18.
Acts XIV. 1.
IT was observed in the preceding section, xxxi. that Paul and Barnabas being driven away from Antioch in Pisidia, by the persecution xiv. 1 which the Jews raised against them, retired to Iconium, a city of Lycaonia in the Lesser Asia, to the north of Antioch. And it came to pass, in a very little time after their arrival at Iconium, that they went both together into the synagogue of the Jews there, and spake on the great subject of the Gospel salvation in such a manner, that a great multitude both of the
Jews and of the Greeks believed. But the unbelieving Jews, who were greatly provoked at the growing success of the Gospel, and studied all they could to put a stop to its progress, stirred up the minds of the heathen inhabitants of the place, and filled them with malignity against the Christian brethren, and especially against those celebrated teachers of a religion, with respect to which they had entertain-
ed such unfavourable prejudices. Nevertheless God was pleased to interpose in such a
Acts XIV. 1.
AND it came to pass in Iconium, that they went both together into the synagogue of the Jews, and so spake, that a great multitude both of the Jews, and also of the Greeks, believed.
But the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren.
Long time there-
• Multitude — of the Greeks believed.] Dr. Whitby and several other learned writers seem to limit this text, more than there is any reason to do, by supposing the Greeks here mentioned to have been, chiefly at least, proceltes of the gate. The argument from their being found in the
Jewish synagogues is very inconclusive; for, as was observed before, the fame of such extraordinary teachers as Paul and Barnabas might naturally draw together great numbers of people, who did not usually worship in the synagogues.
ing Jews stir up the multitude against them.
manner as to prevent their rage from running⁵ presently to an extreme, and to animate his faithful servants amidst all the opposition and hardships they met with; for a considerable time therefore they continued their abode there,⁶ speaking freely in [the cause of] the Lord Jesus Christ,⁷ who bare witness to the word of his grace which they delivered, and gave a variety of miraculous signs and wonders to be done by their hands, which were of service to confirm the faith of the new converts; and to prevail with many others to receive the Gospel, and might have convinced all the inhabitants, if they had exercised a becoming candour. But the multitude of the city was divided into two opposite parties, and some were of the same mind with the unbelieving Jews, whom they joined in desiring that these new preachers might be expelled as disturbers of the established religion; and others most cordially fell in with the apostles, whom they received as messengers from God, to guide men to true piety and eternal happiness. But on the whole, the magistrates favoured the contrary side; and as a violent attempt was going to be made by those who had conspired against them, both of the Gentiles and of the Jews, with their respective rulers, to injure and even to stone them as blasphemers; when the project was just ripe for execution, Paul and Barnabas having re-
⁶ For a considerable time, therefore, &c.] Some think the second verse should be included in a parenthesis, and that the particle [therefore] refers to the success that Paul and Barnabas had met with at Iconium, (which had been mentioned ver. 1,) as what induced them to continue preaching there for a long time; while others, who would make no break in the connection, choose rather that us ⁸ should be rendered For indeed; and, supposing the rage of the Jews to have been exasperated by their long stay and preaching there, would render the beginning of this verse, For indeed they had tarried a long time, &c. (See Dr. Whitby in loc.) But the connection may be well enough preserved, though we retain the usual sense of the particle ⁹, if we consider what is here expressed, as an account of the great firmness and undaunted zeal, with which these faithful ministers pursued their work; that, since the
Jews were so intent upon opposing them, and laboured to incense the Gentiles too against them, they therefore thought it needful to continue preaching with the greater boldness, and to make the longer stay there, for the establishment and confirmation of the new converts; and for the vindication of their own character, and of the cause they were engaged in, from the injurious calumnies and false aspersions of their enemies, till they proceeded to such violent methods, that they no longer could remain with any safety there.
¹⁰ Speaking freely in [the cause of] the Lord.] Some would render the words παραινιώμεναι οὐτῷ Κυρίω, being inspire with great resolution by the Lord; but, though this was undoubtedly the case, I am not sure the words themselves express it. Beza renders it, in a dependance on the Lord; and indeed the original will very naturally bear that sense.
hey go away to stra, where they cure a ame man.
ceived intelligence of it,ᵈ prevented the attempt by withdrawing from thence, and getting away from Iconium, they fled to Lystra and Derbe, which were both cities of Lycaonia, and to the adjacent country, near the borders of Cappadocia and Galatia, which were contiguous provinces. And there they preached the gospel in a very successful manner, so that the church was still propagated by the very methods taken to destroy it.
But there happened one circumstance while they were in these parts, which was much taken notice of; and, as it gave occasion to a remarkable occurrence, it will not be improper to relate it more particularly. There sat a certain man at Lystra, [who was] disabled in his feet, and thereby rendered incapable of providing a maintenance for himself, being so lame from his mother’s womb, that he never had walked at all. Now it so happened, that in some place of public resort, near which he was laid, to beg for alms of those that passed by, this man heard Paul speaking, who fixing his eyes upon him, and seeing, by the ardour and humility which was expressed in his countenance, that he had with sufficient to be healed, and finding also in himself that the power of Christ was to be displayed on this occasion, directed his speech to the poor cripple, And said with a loud voice, in the hearing of all that were assembled there, as one that was conscious of the divine authority by which he then acted, Arise, and stand upright on thy feet: And the lame man immediately attempted it, in a believing dependance on the power of Christ, which wrought so effectually in him, that he leaped up at once from the place where he sat, with an astonishing agility, and not only stood upright, but walked about as firmly and steadily as if he had been accustomed to walk from his infancy.
And the multitude who were present when this wonderful cure was wrought, seeing what Paul had done by only speaking a word, were all in raptures of astonishment, and lifted up
ᵈ Having received intelligence of it.] They ere, as it should seem, informed of it, then the mob was actually raised, and omin towards the lace where the were. Some have imagined, it might be by inspiration; but I see no necessity for havin recourse to that.
The people are amazed, and take them to be gods.
their voices in loud acclamations, saying in the Lycaonian language, The gods are descended from heaven to us, in the form and likeness of men. And, perceiving Barnabas to be a person of the better presence, and of the more majestic port, they called him Jupiter; and Paul, who was a little active man, they called Mercury, because he was the leader of the discourse, on which account they thought he might more probably be their God of eloquence.
And the priest of that Jupiter who was esteemed the tutelar deity of that place, and [whose image] was therefore placed in a temple erected to him before their city, in the suburbs, not far from the place where the miracle was wrought, immediately brought oxen crowned with garlands, according to their usual manner, to the gates of the place where Paul and
In the Lycaonian language. This, as some say, was not a dialect of the Greek, but rather approached the Syriac, as that of Cappadocia is said to have done.
The gods are descended to us in the likeness of men. It appears from numberless passages in the Heathen writers, that they suppose this often to have happened. See Homer. Odysæ. c. ver. 485, 5 seq. Hesiod. Op. 5 Dier. ver. 249, 254, 5 seq. Catull. de Nupt. Pel. ver. 384, 5 seq. and the notes of Grotius and Elmer on this place, which last great critic has shewn, that this notion particularly prevailed with respect to Jupiter and Mercury. Observ. Vol. I. p. 420—422.
Barnabas they called Jupiter, and Paul Mercury. Chrysostom observes, (and after him Mr. Fleming, Christol. Vol. II. p. 226,) that the Heathens represented Jupiter as an old but vigorous man, of a noble and majestic aspect, and large robust make, which therefore he supposes might be the form of Barnabas; whereas Mercury appeared young, little, and nimble, as Paul might probably be, for he was yet but a young man. Yet the reason given by Luke is different, and more naturally leads to the turn given in the paraphrase. Jamblicus calls Mercury θις ο τω λογω πνιω, with a remarkable correspondence to the words of the sacred historian, αυς ο πνιω πνιω. See other learned illustrations of this title, cited by Mr. Biscoe at Boyle’s Lect. chap. viii § 8, p. 313, 314. Mr. Harrington well observes, (in his
Works, p. 330,) that this persuasion might gain the more easily on the minds of the Lycaonians, on account of the well known fable of Jupiter and Mercury, who were said to have descended from heaven in human shape, and to have been entertained by Lycaon, from whom the Lycaonians received their name.
The priest of Jupiter, [whose image] was before their city. Elsner has shewn, that it was customary to build temples to their deities in the suburbs, and to set up their images before the city at the gates. (Observ. Vol. I. p. 445.) See also Mr. Biscoe, chap. viii. § 9, p. 314. It has been argued from hence, that the Heathens considered their several images, of Jupiter for instance, as so many distinct Jupiters, that is, as having some spirit sent from the god, to whom their worship was ultimately referred, to reside in them; which, as Mr. Warburton well observes, may account for the dispute between two Jupiters, the Tonans, and the Capitolinus mentioned by Suetonius. August. cap. 91. See Warb. Div. Legat. Vol. I. p. 279—281. Not.
Oxen crowned with garlands. It is well known, that the Heathens used to crown, both the images of their deities, and the victims they offered to them, with chaplets of flowers, as appears from a multitude of passages both in the Latin and Greek classics. See Raphel. Not. ex Herod. p. 364; and Mr. Biscoe, as above, p. 315.
The people would have offered sacrifices
Barnabas were; and would, with the multitude, have offered sacrifice [to them,] to acknowledge the obligation they were under to them for this condescending and beneficent visit, and to take this opportunity of imploring their continued protection in their public and private affairs.
But as they were leading on the sacrificial procession towards them, the apostles Barnabas and Paul, hearing of the purpose for which it was intended, were struck with a becoming horror at the proposal, and rent their mantles in token of that mixture of indignation and sorrow with which they beheld this strange abuse of a miracle, wrought to destroy that idolatry which from thence they took occasion to practise; and in this moving and expressive manner they ran in among the multitude, crying out with the greatest earnestness, And saying, O Sirs, unhappy and misguided men as ye are, why do ye these things with regard to us? We are not what ye imagine us to be; and far from having any title to divine honours, we assure you that we also are mere mortal men as others are, obnoxious to the same common infirmities of human life with yourselves, and are come hither with a design of preaching the Gospel to you, that you may be directed to the proper object of religious adoration, and may effectually be taught to turn from these vanities which you now worship, to Jehovah, the one only living and true God, who made the heaven and the earth, and the sea, and all things which are contained in them; Who in former generations permitted all the heathen nations to walk in their own ways, and left them under the darkness into which they were gradually fallen, without giving them any revelation of himself,
Obnoxious to the same common infirmities.] This is also the meaning of the word ομοιοσπασμα, Jam. v. 17, and nothing could be more absurd, or injurious to the character of these holy men, than to imagine, that it refers in either of the places to any thing of ungoverned passion.
From these vanities.] A bold expression, when considered as addressed to a whole crowd of bigotted idolaters, with their priests at their head. It naturally leads us to reflect, how unlike the conduct
of the apostles was to that of the Heathe philosophers, who, instead of entering generous protest against the absurdities of the established worship, though it often led to such scandalous immoralities, meanly conformed to it themselves, and taught their disciples to esteem such conformity an essential part of a good citizen’s character, which seems to have been the design even of the dying words of Socrates himself, a circumstance hardly to be mentioned without tears. See Mr. Warburton’s Div. Legat. Vol. I. p. 342.
ardly restrained by the apostles from doing it.
either by a written law, or by prophetic messengers: Though even then he did not leave himself entirely without witness, nor were they altogether destitute of any means of coming to a better knowledge; for he was continually testifying his deity, his presence, and his care, by the substantial fruits of his liberality, doing good to his creatures with a bountiful hand, [and] giving us all, whether Jews or Gentiles, refreshing showers of rain from heaven, which none of the idols could grant; and, through the concurring influences of the sun, producing fruitful seasons, administering thereby not only to the necessities but the delights of life, and filling our hearts with food and with gladness too. Since therefore to all his other favours he has now added this, of sending us with these miraculous powers to instruct you in his nature, and to point out to you the way to happiness, forbear these vain and offensive rites; and set yourselves seriously to attend to the Gospel, which it is our great business here to proclaim.
And saying these things, plain and reasonable as they were, they hardly restrained the people from their purpose, and scarcely could prevent their sacrificing to them.
IMPROVEMENT.
HAPPY are the ministers of Christ, in the midst of labours and verse persecution too, if they have the presence of their master with them; and if the Lord, as in this instance, bear witness to the word of his grace. Almighty Saviour, leave us not destitute of that presence which is our hope and our joy! But bear witness with all thy faithful servants, while they are bearing their testimony to thee!
Infinite Wisdom governs those revolutions in providence which seem most mysterious. These repeated oppositions which
He did not leave himself without witness.] As a friend, in sending us frequent presents, expresses his remembrance of us and affection to us, though he neither speak nor write, so all the gifts of the divine bounty which are scattered abroad on every side, (as a late pious philosopher most justly observes,) are so many witnesses sent to attest the divine care and goodness; and they speak it in very sensible language to the heart, though not to the ear. (See Nature Dis layed, Vol. II. p. 7.) Raphelius (ex Herod. p. 365, 366,) has a curious note here, in which he shews, that the Pagans spoke of rain as given by God, and, which is very remarkable, not as coming from the gods; and this he thinks a remnant of patriarchal piety, in a form of speech older than the first idolatry: So that there is no need, with Dr. Hammond, to have recourse to the Jewish proverb, that the keys of life, rain, and the resurrection, were always kept in God’s own hand. Compare Jer. xiv. 22.
Reflections on the different reception of the apostles.
the apostles met with in their work, seemed to threaten their destruction; but they served in effect to render their testimony more credible, when borne in the midst of so many dangers: They served also to exercise the graces of these new converts; to add a growing evidence to Christianity throughout the remotest ages; and they were the means of spreading the Gospel to a greater variety of places, when the apostles were forced to make such short visits at many, through the inhospitality of those from whom they deserved a quite different reception.
verse 8,9,10 11-13 The cure of this cripple was but one miracle of a thousand which the power of Christ made common in those days; the effect of it one way and another was very remarkable: The multitude struck with the exertion of an energy truly divine, by an error to which human nature is (alas!) too incident, fix their eyes on the instruments, and pay that honour to mortal men which was due only to that God by whom that wonderful work was wrought. Yet a mixture of piety amidst all that superstition cannot but strike the mind with some pleasure, joined with the compassion we must feel to find it so wretchedly misguided and allayed. When they thought the gods were come down in human form, they were desirous immediately to pay honour to them. The Lord Jesus Christ is God manifest in the flesh; but alas, in how different a manner was he generally received! received indeed with outrage and infamy, instead of that prostrate adoration to which he had so just a claim.
These his servants with an honest indignation reject the homage offered to them, and regard it with horror rather than delight. It was a courageous testimony which they bore to the vanity of these Heathen deities, while surrounded with adorers 15-17 and their priests. While they confess their own infirmities, as weak and mortal men, they with heroic boldness and sacred truth proclaim the one living and true God, the Creator and Governor of heaven and earth, of the sea, and all that is therein. Let us adore him, as the author of all the blessings of providence, as giving us rain from heaven and fruitful seasons; and while our hearts are filled with food and gladness, let our hearts rejoice in him, and to him let us devote that vigour which we derive from his daily bounty. Above all, let us praise him that we have not these witnesses alone, of his presence, his power, and his goodness; but that he who once left the nations to go on in their own ways, has now revealed unto us the path of salvation, and given us that true bread from heaven, of which if a man eat he shall live for ever. (John vi. 58.)
Jews incense the people, who stone Paul.
Acts 14:19
as being driven from Lystra, by a persecution ex- Jews, return through Derbe, Pisidia, and Pamch in Syria, where they make some abode. Acts e end.
Acts XIV. 19.
WHEN Paul and Barnabas had put a stop to that undue respect the people would have shewn them, and had instructed them to worship none but the true God, they still continued for a little while at Lystra, and endeavoured to improve that advantage which the cure of the lame man had given them, for preaching the gospel there. But though they were so happy as to make some converts to it, they were soon interrupted in their work; for quickly after this [some] Jews came thither from the neighbouring cities of Antioch and Iconium, and persuaded the multitude to disbelieve what they taught; and representing them to be deceivers, they prejudiced their minds to such a degree against their persons and their doctrine, that the very people who but just before would have adored them as deities, now rose to put them to death as malefactors: And accordingly having stoned Paul in a tumultuous manner in the streets, they dragged him out of the city, *supposing him to be dead.*ᵃ But as the disciples were gathered about him, with a view of per- forming the last office of affection to him, in bearing him to his funeral with proper regard,
ᵃ Having stoned Paul, they dragged him out of the city, &c.] Probably they left his body exposed to the open air, intending that he (to whom a few days before they would have sacrificed oxen,) should be a prey to wild beasts or birds. There might something extraordinary in the appearance of his body in this circumstance, which led them to conclude he was dead, while he was yet alive; for one can hardly imagine, that they would have been convented with any very slight and transient inquiry, whether he were dead or not. It is observable, we read of no such injury
offered to Barnabas, who seems to have had no share in the effects of this popular fury; and it is probable, that Paul’s distin- guished zeal marked him out as the object of their distinguished cruelty. But it is surely a strange thought of Woltzogenius, that this was permitted by God as a pun- ishment on Paul for the concern he had in stoning Stephen. However, the apostle might well insert it in the brief history he give us of his sufferings, 2 Cor. xi. 23—27, o which few are particularly mentioned in this book.
He recovers, and goes with Barnabas to e.
to their unspeakable surprise they found him, so restored by the power of Christ, that he immediately rose up as in perfect health, and his bruises were so healed, that he entered into the city again, and was not only able to walk about it, but the next day found that he was capable of undertaking a journey, and departed with Barnabas to Derbe, a city of Lycaonia, on the borders of Cappadocia; as they did not think it convenient to proceed in their progress to Galatia, Phrygia, or any more distant province. And having preached the gospel at Derbe, to the inhabitants of that populous city, and made a considerable number of disciples there, they trod back the road they had taken, and returned first to Lystra again, and then to Iconium and Antioch in Pisidia; Confirming the souls of the disciples which they had made in those places in their former journey, exhorting them to continue in the Christian faith, with a steadfastness becoming the evidence and importance of it; and [testifying] that it is necessary we should enter into the kingdom of God through many tribulations, which, as God has been pleased to order matters, will unavoidably lie in our way; but which it will be abundantly worth our while to encounter in so good a cause, and in the views of so glorious a reward.
And when they had with the concurrent suffrage of the people constituted presbyters for them in every church, who might take care of
He rose up, as in perfect health.] That just after he had been stoned, and dragged about the streets, and left for dead, he should rise and walk back into the city, must certainly be the effect of a miraculous cure, approaching, as near as one can conceive, to a resurrection from the dead. This is the more illustrated by his going the next day to Derbe; whereas, in a course of nature he would then have felt his bruises much more than at first, and probably, after the best care that could have been taken of him, would hardly have been able to turn himself in his bed.
Entered into the city.] Probably by chewing himself alive, among the new converts at least, if not to others, he hoped, as he reasonably might, to confirm their faith in the gospel, and their courageous adherence to it. Permit me to add here, that,
though it was not till the next journey hither, that Paul formed his intimate acquaintance with Timothy, (Acts xvi. 1, 2;) yet since he speaks of Timothy, as having been a witness of his sufferings here, and in the neighbourhood, (2 Tim. iii. 10, 11,) whereas we read nothing of any remarkable sufferings in that second progress, (Acts xvi. 4,) it seems, he began his acquaintance now with that hopeful youth, whose pious mother Eunice, and grandmother Lois, (2 Tim. i. 5,) seem now to have bee entered into the Christian church, though he was not admitted till afterwards.
When they had constituted presbyters f them, &c.] Mr. Harrington (in his works p. 327,) renders the words χυμελησθαις αυλαις πανεζυλαις, ordained them elders b the votes o the people, urging the authorit
rn back and constitute elders in every church.
them when they were gone away to other parts, having prayed to God with solemn fasting, that a blessing might attend their inspection and labours, they committed them, in the infant and distressed state of the church at that time, to the guardianship and care of the Lord Jesus Christ, in whom they had believed, and so quitted them, with a cheerful confidence that he would carry on that good work, which in the midst of so much opposition he had happily begun amongst them.
And passing through the province of Pisidia, they came again to Pamphylia, which was the country where they had landed when they came from Cyprus. (Chap. xiii. 13.) And having
f Suidas, who explains χυφθέντα by αλκήν πανίος κυφωτός, “the election of magistrates, or ratification of laws by many, signified by holding up, or stretching out the hand.” (Compare 2 Cor. viii. 19.) Raphelius has confirmed the same interpretation: (Not ex Xen. p. 165.) And the old English Bible translates it, When they had ordained them elders by election. The celebrated author first mentioned has encouraged largely to vindicate this interpretation, from the exceptions of Dr. Hammond, Dr. Seaman, and others, who take χυφθέντα, the same with χυφθέντα, or the laying on of hands. See Harrington’s Prerogative of popular government, chap. v. This is not a place for discussing so nice a question; but, as I am in my own judgment convinced he is in the right, I chose to paraphrase the passage agreeable to that notion, though I do not fix it in the translation. I have not rendered it ordained, because custom has, among us especially affixed to that word in such a connection, the idea of laying on hands in prayer, to invest a person with, or mark him out for the ministerial office: and this, which I doubt not was here done, seems to be intimated in the following clause. It seemed to me, that the word [constitute] would properly express the apostles presiding in that previous choice, which probably the people signified by χυφθέντα, the stretching out their hands. And this interpretation appears most naturally to suit the circumstances of things, as well as the import of the original words made use of; for the people would, no doubt, have a great deference to the judgment of the apostles in the
choice of those officers, who were in some degree to fill up their places in exercising the Christian ministry among them; and on the other hand, whatever extraordinary power their institution to this office by the apostles might have given, and whatever acts of direct authority it might have warranted, yet considering how much the comfort and usefulness (not to say the subsistence) of these ministers, who had no human law to establish them, would depend upon the free consent of the people, and what a natural authority the express declaration of that consent would give them in the execution of their office, the prudence, as well as the known humility of the apostles, would lead them to take that consent as expressly as they could; (compare 1 Cor. ix. 14, 15; 2 Cor. xi. 9; 1 Thess. ii. 6; Philem. ver. 8, 9; 1 Peter v. 3,) which it would be the more natural and expedient to do, as the civil government of these places was in a great measure popular, (as Mr. Harrington has shewn, ibid. chap. ii.) and as the apostles also knew, how expressly the consent of the Jewish people had been taken in the settlement of their civil and ecclesiastical affairs, which the same writer has also well illustrated, ibid. chap. iii. Sir Norton Knatchbull has an admirable note here, in which he establishes the version I have given by many incontestable authorities even of ecclesiastical writers: And though it be true, that in some cases (as Dr. Hammond has learnedly shewn,) χυφθέντα signifies to constitute or appoint to an office, where there could be no voting at all, I cannot see any evidence, that the word is so to be interpreted here.
They come again to Antioch from whence they
spoken the word of the kingdom in the city of Perga, where they had been before, they went down from thence to Attalia, which was a maritime town on the coast of the Mediterranean Sea. And not thinking it proper at that time to travel through Cilicia, though they were then on the borders of it, and some Christian churches were already planted there, (compare chap. ix. 30; xv. 41,) they took shipping, and sailed from thence to the coast of Syria, and went up the river Orontes to Antioch, in that province; from whence they had, by the divine appointment, been solemnly recommended to the grace of God for that work, which they had so vigorously prosecuted, and so happily accom-
lished: (chap. xiii. 2, 3.) They were therefore very desirous, both of rendering a particular account of their ministry there, and also of returning their grateful acknowledgments to the divine providence and grace, to which they owed their safety amidst so many extreme dangers, and their success in such difficult labours.
And when they were come thither, and had gathered the church together, they related to the brethren at Antioch what great and wonderful things God had done with and by them, in the whole of their voyage and journey in all the countries through which they had passed; (compare chap. xv. 12; and xxi. 9,) and more especially acquainted them with what extraordinary success he had been pleased to bless their ministry among the Heathen, and how he had opened a door of faith and hope to the Gentiles, who had so long continued in ignorance, idolatry, and misery, making the gospel shine into their hearts, and graciously receiving them into the number of his people.
And Providence permitting them, after their long fatigues, to repose themselves a while in that agreeable situation amidst their dear brethren and friends, they resided there a consider-
- Opened a door of faith to the Gentiles.] It is certain, the gospel was carried by the apostles, in this journey, to many celebrated countries, to which it had never before reached; but as on the one hand it is certain, it had been preached to the Gentiles before, so on the other, it seems a groundless
conjecture of Mr. Cradock, that in this journey Paul went as far as to Illyricum, [a province in Europe, on the coast of the Adriatic Sea,] preaching the gospel, (Rom. xv. 19,) and suffered all the hardships to which he refers, 2 Cor. 21, 17 seq. (See Crad. Apost. Hist. p. 88.)
Reflections on the benefit of the Christian ministry.
able time with the disciples, establishing them in their adherence to the gospel, and in behaviour suitable to their profession of it.
Acts xiv.28
IMPROVEMENT.
Who would value himself upon the applauses of a multitude, when he sees how soon these changeable inhabitants of Lystra were instigated to assault him as a malefactor, whom but a few days before they were ready to adore as a god, and how easily they were prevailed upon to exchange the instruments of sacrifice for those of murder! They stone him, and drag him out of the city for dead: And who that had seen this lamentable sight would not have concluded, that here the labours of Paul were ended, and that henceforward we shall hear no more of him in this glorious history? But God, who amidst all their outrage secretly preserved the flame of life from being utterly extinguished, interposed miraculously to heal his wounds and bruises, and on a sudden restored him to perfect health. Thus could he always have protected his apostles, so that, in a literal sense, not one hair of their heads should have perished; but it was more suitable to those wise maxims on which he proceeded in the government of the world, to suffer them at length to fall by their enemies, and to pour out their blood as a seal of their doctrine, and of the sincerity with which they taught it; nor could any death be more glorious, or, when taken in its full connection, any more happy.
With pleasure let us trace these holy men in all the stages of their undaunted and successful course; converting some, confirming others, and upon the whole, like their divine Master, scattering blessings wherever they come. Let their exhortation still have its power with us, to engage our steadfast continuance in the Christian faith, through whatever tribulations we are called to pass; be the way ever so rugged and painful, let it be enough for us that it leads to the kingdom of heaven: Thankfully let us own the divine goodness in all the assistances we receive as we pass through it, and particularly in that which all ages derive from the Christian ministry, settled in the church by the wise care of its blessed Founder, to be a perpetual blessing to it. May all the prayers which are offered for those, who in succeeding generations are set apart to the work, in those solemn devotions which usually attend their ordination to it, be heard and answered! And may ministers and people flourish in knowledge and piety, under the constant care of the great Shepherd and Bishop of souls!
The success which attended these two apostles in their course, and the pleasure with which they returned to the place from whence they had so affectionately been recommended to the grace of God, may be an encouragement to our prayers and our labours. Whatever we do in the advancement of the gospel, let us with
VOL. 3
Some insist that the Gentiles must be circumcised.
these holy men acknowledge, that God does it by us; and let us pray, that the door of faith may be opened so wide, that all nations of the earth may enter in, and be saved.