Verse 23. The angel of the Lord smote him] His death was most evidently a judgment from God. Because he gave not God the glory] He did not rebuke his flatterers, but permitted them to give him that honour that was due to God alone. See on ver. 21. And was eaten of worms] Whether this was the morbus pedicularis, or whether a violent inflammation of his bowels, terminating in putrefaction, did not actually produce worms, which for several days, swarmed in his infected entrails, we cannot tell. It is most likely that this latter was the case; and this is at once more agreeable to the letter of the text, and to the circumstances of the case, as related by Josephus. And gave up the ghost.] That is, he died of the disorder by which he was then seized, after having lingered in excruciating torments, for five days, as Josephus has stated. Antiochus Epiphanes, and Herod the Great, died of the same kind of disease. See the observations at the end of chap. i. relative to the death of Judas. d Or, charge. ch. 11. 29, 30.- ch. 13. 5, 13. & 15. 37. f ver. 12. was the son of Mary, mentioned ver. 12. He accompanied the apostles to Cyprus, and afterwards in several of their voyages till they came to Perga in Pamphylia. Finding them about to take a more extensive voyage, he departed from them. See the case chap. xiii. 13. and xv. 37–40. 1. When the nature, spirit, and tendency of Christianity are considered, we may well be astonished that it should ever find a persecutor among the souls it was designed to instruct and save! Devils can have no part in it, and therefore we may naturally expect them, through envy and malice, to oppose it; but that men, for whose use and salvation the wisdom and mercy of God made it, should reject its offers of mercy, and persecute to death those who proclaimed it, is the most unaccountable thing that can be conceived. a proof is this of mere maliciousness, where the persecutor not only serves no self-interest by it, but destroys, as far as he can, all that could promote his own present and eternal happiness! This argues such blindness of understanding, hardness of heart, and derangement of mind, as can be accounted for only on the supposition of a nature totally fallen from God, righteousness, and truth. The Jews crucify Christ, and martyr Stephen; and Herod murders James; and both join to What Verse 24. But the word of God] The Christian doctrine preached by the apostles, grew and multiplied; became more evident, and had daily accessions; for the spirit of revelation rested on those men, and God was daily adding to that word as circumstances required, in order to complete that testimony of his, which we now find contained in the New Testament.gether to persecute the followers of Christ and destroy his As there is in the original, an allusion to the vegetation of cause. Reader, consider the consequences: this bad people grain, (rave, it grew, as corn grows, the stalk and the ear; were permitted to remain till they had filled up the measure XZI ETAYĴUVETO, it was multiplied, as the corn is in the full ear,)||of their iniquity; and were then cut off by a most terrible there is probably a reference to the parable of the sow ER and for the seed is the word of God, and the doctrine of the kingdom. It was liberally sown; it grew vigorously; and became greatly multiplied. And why? because it was the word, the doctrine of God, there was no corruption in it: and because God watered it with the dew of heaven from on high. his SEED; judgment: and Herod was visited for his transgressions in such a most awful way, as strongly marked the displeasure of God against persecutors. If a man contend with a man, the contest is in a certain way equal: the potsherds strive with the potsherds of the earth: but when a man enters the lists against his Maker, as every persecutor does, woe unto that man! he must be torn in pieces, when there is none to deliver. 2. How true is the saying, there is neither counsel nor might against the Lord. In the midst of all troubles and afflictions, that kingdom of heaven which is like a grain of mustard seed, grew and increased, and became a mighty tree which is now filling the whole earth; and fowl of every wing, are flying to lodge in its branches. Ride on and be thou prosperous, O Christ! we wish thee good luck with thine And took with them John, whose surname was Mark.] This honour. Names of certain prophets THE ACTS. and teachers at Antioch. CHAPTER XIII. Of the prophets and teachers in the church of Antioch, 1. By command of the Holy Spirit, the church appoints Saul and Barnabas to a particular work, 2, 3. They depart and travel to Seleucia, Cyprus, and Salamis, preaching in the Jewish synagogues, 4, 5. At Paphos they meet with Barjesus or Elymas a Jewish sorcerer, who endeavoured to prevent the Deputy of the island, from receiving the Christian faith, 6-8. Saul, for the first time called Paul, denounces the judgments of God upon him, and he is struck blind, 9—11. The Deputy seeing this, is confirmed in the faith, 12. Paul and his company leave Paphos, and come to Pamphylia, where John Mark leaves them, and returns to Jerusalem, 13. Paul and Barnabas proceed to Antioch; and coming into a synagogue of the Jews, are requested by the rulers of it to preach to the people, 14, 15. Paul preaches, and proves that Jesus is the Christ, 16-41. The Gentiles desire the sermon to be preached to them the next sabbath, and many of the Jews and proselytes receive the Christian faith, 42, 43. The next sabbath the whole city attend; and the Jews, filled with envy, contradict and blaspheme, 44, 45. Paul and Barnabas with great boldness shew, that by the order of God the gospel was to be preached first to them; but seeing they had rejected it, it should now be taken from them, and sent to the Gentiles, 46, 47. The Gentiles rejoice and receive the truth, 48, 49. The Jews raise a persecution against the apostles, and expel them, 50. They come to Iconium, full of joy and the Holy Ghost, 51, 52. A. M. cir. 4049. NOW A. D. cir. 45. An. Olymp. cir. CCVI. 1. OW there were in the church || of Cyrene, and Manaen, which had A. M. cir. 4049. that was at Antioch certain been brought up with Herod the teprophets and teachers; as 'Barnabas, || trarch; and Saul. and Simeon that was called Niger, and Lucius cir. CCVI. 1. a Ch. 11. 27. & 14. 26. & 15. 35.- -b ch. 11. 22-26. NOTES ON CHAP. XIII. Verse 1. Certain prophets and teachers] Iportaι nai didacnah. It is probable that these were not distinct offices: both might be vested in the same persou. By prophets we are to understand, when the word is taken simply, persons who were frequently inspired to predict future events; and by teachers, persons whose ordinary office was to instruct the people in the Christian doctrine. These also, to be properly qualified for the office, must have been endued with the influence of the Holy Spirit; for as but a very small portion of the scriptures of the New Testament could have as yet been given, it was necessary that the teachers should derive much of their own teaching by immediate revelation from God. On prophets and teachers, see the note on chap. xi. 27. Barnabas] Of whom see before, chap. xi. 22-24. Simeon-Niger] Or Simeon the Black, either because of his complexion, or his hair. It was on reasons of this kind that surnames, surnomis, name upon name, were first imposed. Of this Simeon nothing farther is known. Lucius of Cyrene] See chap. xi. 20. Manaen, which had been brought up with Herod] Our margin has given the proper meaning of the original word Ouvrρopos a foster-brother; i. e. Manaen was the son of the 2 As they ministered to the Lord, and fasted, • Rom. 16. 21. Or, Herod's foster-brother. woman who nursed Herod Antipas; and the son also, whose milk the young Herod shared. Of a person whose name was Manaen or Menahem, and who was in the court of Herod, we read several things in the Jewish writers. They say that this man had the gift of prophecy, and that he told Herod when he was but a child, that he would be king. When Herod became king he sent for him to his court; and held him in great estimation. It might have been the son of this Menahem, of whom St. Luke here speaks. Dr. Lightfoot has shewn this to be at least possible. Verse 2. As they ministered to the Lord, and fasted] On Mondays and Thursdays it was usual with the more pious Jews to attend the public service in their synagogues, and to fast the former is what we are to understand by ministering to the Lord. On the sabbaths they attended the service in the synagogue, but did not fast. The Greek word, λειτουρ YourTwv, signifies performing the office of praying, supplicat ing, rendering thanks, &c. hence the word reysa liturgy, the work of prayer, &c. from λrn supplication, according to some; or rather from Tos common, and ɛpyov work, the common or public work in which all the people were engaged. The Holy Ghost said] A revelation of the divine will was made to some person then present; probably to either Simeon, or Lucius, or Manaen mentioned before. Verse 2. Separate me Barnabas and Saul] Consecrate, or set them apart, for the particular work whereunto I have called them. How this was done, we find in the next verse. called them. Sach persons will consider themselves accountable to GOD and his church; and should take care how they use the gift and authority received from both. Is it not being wise above what is written, to say, "When God has called and Verse 3. And when they had fasted and prayed, and laid || given authority, there is no need of ordination or appoint. their hands on them] 1. They fusted: this was probably ment from man." I would just ask the objector, Why then, done by the whole church. 2. They prayed, that God when God had called Barnabas and Saul to the work, did he might bless and prosper them in their work. 3. They laid command the church to separate them to him for that very hands upon them; thus solemnly appointing them to that par- work? And why did they in obedience, fast, pray, and lay ticular work. But was it by this fasting, praying, and im- hands upon them? I shall dispute with no man about the suposition of hands that these men were qualified for this perior excellence of the episcopal or presbyterian form in orwork? No. God had already called them to it, ver. 2. and dination: if all the preliminaries be right, they may be both he who called them, had qualified them. Both their call and equally good, for all that I have ever been able to learn to their qualification came from God; but he chose that they the contrary; but that there should be some proper scriptural should have also the sanction of that church of which they form attended to, I am fully satisfied. Besides, if the plan of had been members; and therefore he said, Separate me, &c. the church at Antioch were regularly and faithfully followed, The ordination of elders among the Jews was by three per- || in sending forth the ministers of the gospel, no man can prove sons; and here we find three, Simeon, Lucius, and Menuen, that God would not own them in an especial manner, and ordaining two others, Barnabas and Saul. But how did the more particularly prosper their work. But O! ye rulers of Jews ordain? Not by imposition of hands: this is strictly the church, be careful as ye shall answer it to God, never to forbidden, see Maimon. Sanh. chap. 4. "After what man- lay hands on the head of a man, whom ye have not just reason ner is the ordaining of elders for ever? Not that they should to believe God has called to the work; and whose eye is day their hands on the head of an elder; but only that they single, and whose heart is pure. Let none be sent to teach should call him Rabbi, and say to him, Behold thou art or- Christianity, who have not experienced it to be the power of dained, and hast power of judging, &c." It is remarkable God to the salvation of their own souls. If ye do, though they that the imposition of hands in the ordaining of elders was have your authority, they never can have the blessing nor the not used among the ancient Jews, probably never under the approbation of God. "I sent them not: therefore they shall first temple; and rarely, if ever, under the second. See not profit this people at all, saith the Lord." Jer. xxiii. 32. Lightfoot on this place. The church at Antioch, however, did depart from this custom: they put their hands on the heads of Barnabas and Saul; thus designating them to be the persons whom they, under the direction of the Holy Spirit, sent to preach the gospel of Christ to the heathen. Verse 4. Being sent forth by the Holy Ghost] By his influence, authority, and under his continual direction. Without the first, they were not qualified to go without the second, they had no authority to go: and without the third, they could not know where to go. They sailed to Cyprus.] A well known island in the Mediterranean sea. See on chap. iv. 36. When the Holy Spirit said, Separate me Barnabas and Departed unto Seleucia] This is generally understood to Saul for the work whereunto I have called them; and the el-be Seleucia of Pieria, the first city on the coast of Syria, ders of the church, in consequence, prayed, fasted and laid coming from Cilicia; near the place where the river Orontes their hands upon them; they certainly understood that by act- pours itself into the sea. ing thus, they fulfilled the mind of the Spirit. Hence, is it not evident, that when the elders of the church of God have good reason to believe that He has called certain persons to the work of the ministry, and qualified them for that work, that they should proceed as the elders of the church of Antioch did; and by fasting, prayer, and imposition of hands, separate those persons for the work whereunto God has Verse 5. Salamis] The capital of the island of Cyprus; afterwards called Constantia ; and now Salina, situated on the eastern part of the island They preached the word of God] Tay hovor, the doctrine of God, the Christian religion emphatically so called, + M They had also John to their minister.] This was John days, the Romans sent two different kinds of governors into Mark, of whom we heard, chap. xii. 25.—for their minister,|| the provinces. Some of the provinces were Cæsarean or imPETY, to assist them in minor offices, as deacon or servant ;|| perial, and into those they sent proprætors: others belonged that they might give themselves wholly to the doctrine of the to the senate and people of Rome, and into those they sent Lord. proconsuls. Cyprus had formerly been an imperial province; but Augustus, who made the distinction, had given it to the people, whence it was governed by a proconsul. See Dio Cass. Hist. Rom. lib. iv. p. 523. [Edit. Leunclav.] Verse 6. Gone through the isle] "Oxy, the WHOLE isle, is added here by ABCDE. several others, both the Syriac, Coptic, Ethiopic, Armenian, Vulgate, and Itala: and also by several of the Greek fathers: and this must be the true reading; for it is evident they ran through the whole island from East to West. Unto Paphos] This town, next in importance to Salamis, was situated on the western part of the isle; and having gone from Salamis to this place, is a proof that they had gone through the whole island from East to West, according to the reading noticed above. There was probably no town in the universe more dissolute than Paphos. Here Venus had a superb temple: here she was worshipped with all her rites; and from this place she was named the Paphian Venus, the queen of Paphos, &c. This temple and whole city were destroyed by an earthquake; so that a vestige of either does not now remain. There are two islands which go by this name, both adjoining, and on the west side of the island of Cyprus. One is called Old Paphos, the other New Paphos; the latter is probably the island here mentioned, though they are often confounded. On this island there is a Christian church, dedicated to St. George, in which, service is performed by the Greek ministers. It is a bishop's see, suffragan to the Abp. of Nicosia. A certain sorcerer] Tiva payov, a magician, one who used magical arts, and pretended to have commerce with supernatural agents. A person who dealt in sleight of hand, or leger-de-main. Such as I have supposed Simon Magus to be. See the note on chap. viii. 9. A false prophet] A deceiver, one who pretended to have a divine commission; a fortune-teller. Bar-Jesus] i. e. the son of Jesus or Joshua; as Bar-Jona is the son of Jonah; Bar-tholomew, the son of Thalmi, &c. Verse 7. The deputy of the country] Avbvπarw, the proconsul. Rosenmuller and others remark, that in those | Sergius Paulus] This proconsul is not mentioned any where else: he became a Christian; had his name written in the book of life; and probably on that very account, blotted out of the Fasti Consulares. A prudent man] Avdpi σuveru, a man of good sense, of a sound understanding, and therefore wished to hear the doctrine taught by these apostles, he did not persecute the men for their preaching; but sent for them that he might hear for himself. Verse 8. But Elymas, the sorcerer, (for so is his name by interpretation)] That is, Elymas is the interpretation of the word payos, or sorcerer; not of the word Bar-Jesus, as some have imagined; and to support which they have been led into strange etymologies on the word Bap-Inσous, Bar-Jesus. But how is Elymas, Exupas, the interpretation of the word payos, magician or sorcerer? Ans. Both names are Asiatic; but neither Hebrew nor Greek. I have already observed in the note on Matt. ii. 1. that mogh in Persian means an idolater, a worshipper of fire, and sometimes what we term a magician. Elymas is from the Arabic ilm, knowledge, science, doctrine, art; from álama, he was wise, hence عليم skilled, &c. aleem or alymon, a doctor or learned man, and with the Greek termination Eλupas, Elymas, the interpretation of mogh, Greek payos, magos, a magician, a wise man, doctor, &c. Verse 9. Saul, who also is-Paul] This is the first time the name Paul occurs, and the last time in which this apostle is called Saul; as his common, or general name. Saul, Shail, was the name of the first Israelitish king, and signifies asked, sought; from xv shaal, he asked, enquired, &c. by the Sorcerer Elymas, against A. D. cir. 45. CHAP. XIII. whom Paul denounces God's judgments. a A. M.cir.4049. with the Holy Ghost, set his eyes on and all mischief, thou child of cir. CCVI. 1. A.M. cir. 4049. A. D. cir. 45. cir. CCVI. 1. lently well defines a juggler, one who is expert at sleight of hand; though it is often employed to signify an abandoned and accomplished villain. Enemy of all righteousness] Εχθρε πασης δικαιοσύνης; opposed in thy heart to all that is just, truc, and good. Wilt thou not cease to pervert, &c.] Ou Tavor diaspεpur, wilt thou not cease perverting. He had probably laboured in this had work, from the beginning of Paul's ministry in the doubt the apostle had warned him, for thus much seems implied in the reproof. What a terrible character is given of this bad man! He no doubt passed among the people for what we call a clever fellow; and he was so clever as to hide himself under a pretty dense mask; but God who searches the heart, plucked it off, and tells him, and those who were perverted by him, what an accomplished deceiver and knave he was. Paul, Paulus, if derived from the Latin, signifies little, dwarfish: but if from the Hebrew, 5 pala, it signifies extraordinary, wonderful; and this appears to have been the derivation assigned to it by St. Jerome, com. in Ep. Pauli ad Child of the devil] Tie diabolov, son of the devil, possessPhilem. who translates it mirabilis, wonderful: and Hesy-ing his nature; filled with his cunning; and, in consequence, chius must have had the same in view, for he defines it thus, practising deceit. Παύλος, θαύματος, η εκλεκτός, συμβουλος, Paul, wonderful, or elect, counsellor. The lexicographer had probably here in view, Isai. ix. 6. his name shall be called ( ± pelé yoêts) wonderful, counsellor; which he might corrupt into paulus, and thus make his facasos auubovdos out of it by way of explanation. Triller however, supposes the ovμSou-place; and God in his mercy had borne with him; and no 25 of Hesychius to be corrupted from audouxos fellow-servant, which is a term not unfrequently applied to apostles, &c. in the New Testament: who are called the servants of God: and it is used by Paul himself, Coloss. i. 7. and iv. 7. The Latin original is the most probable. It is well known that the Jews in the apostolic age, had frequently two names; one Hebrew, the other Greek or Roman. Saul was born of Jewish parents, a Hebrew of the Hebrews; he had therefore his first name from that language, Shaul, asked or begged; as it is possible, he might have been a child for whom his parents had addressed their fervent petitions to God. The case of Samuel is one in point. See 1 Sam. i. 9-18. As he was born in Tarsus in Cilicia, he was consequently born a free Roman citizen; and hence his parents would naturally give him for cognomen, some name borrowed from the Latin tongue; and Paulus, which signifies little, might indicate that he was at his birth a small or diminutive child. And it is very likely that he was low in stature all his days; and that it is to this he refers himself, 2 Cor. x. 10. for his bodily presence is weak, and his speech contemptible. If he were small in stature, his voice would be naturally low and feeble; and the Greeks, who were fond of a thundering eloquence, would despise him on this very account. Filled with the Holy Ghost] Therefore the sentence he pronounced was not from himself, but from God. And indeed had he not been under a divine influence, it is not likely that he would have ventured thus to accost this sorcerer in the presence of the governor, who, no doubt, had greatly ad mired him. The right ways of the Lord] Τας όδους Κυρίου τας ευθείας, the ways of the Lord, the straight ways. This saying is very emphatical. The ways of Elymas were crooked and perverse; the ways of the Lord, the doctrine taught by him, plain and straight. What is here said of the conduct and teaching of Elymas, for he was a false prophet, is true of all false doctrine: it is complex, devious, and tortuous; while the doctrine of God is simple, plain, and straight; directing in the way, the sure way that leads to present peace, and everlasting happiness. From the phraseology which the apostle employs in this terrible address to Elymas, we may learn, as well as from his name Bar-Jesus, that he was by birth and education a Jew. On this account he was the greater enemy to Christianity; and on this same account, he was the less excusable. Verse 11. The hand of the Lord is upon thee] The power of God is now about to deal with thee in the way of justice. Thou shalt be blind] Every word here proves the immediate inspiration of Paul. He was full of the Holy Ghost when he began this address: by the light of that Spirit he discerned the state of Elymas, and exposed his real characVerse 10. O full of all subtilty] Doxou deceit, pretend-ter; and by the prophetic influence of that same Spirit, he ing to supernatural powers, without possessing any; and hav- predicted the calamity that was about to fall upon him, while ing only cunning and deceit as their substitutes. as yet there was no sign of his blindness! Mark this! Not seeing the sun for a season.] In the midst of judgment This blindness was not to be perpe And-mischief] Padioupyias, from padios easy, and ɛpyov a work; one who is ready at his work; a word which excel God remembers mercy. |