The Apostolical History, Chapter 3
CHAP. III. Anno Christ. Claud. 46 4 47 5 48 6 49 7 50 8 51 9Relating Saul's firſt journey from Antioch with Barnabas, to preach the Goſpel to the Gentiles, John Mark being their Miniſter, which for diſtinctions ſake we call, Iter Aſiaticum.Iter Aſiaticum.
SECT. I.
BArnabas and Saul having carried the Alms ſent from the Diſciples in Antioch to their Brethren in Judaea in the time of the dearth (as we have ſeen Sect. 8. of Chap. 2.), returned to the Church at Antioch again; in which there were at that time ſeveral Prophets (a)Prophetae dicuntur qui praediti erant dono interpretandi Scripturas Propheticas ex revelatione Spiritſis Sancti; & nonnulli eorum etiam praediti erant dono praedicendi futura, quae ſcire Eccleſiae intererat, qualis erat Agabus, Doctores ſunt qui in Scholis ſive Eccleſiâ, doctrinam ſacram tradunt & alios erudiunt, qui Eph. 4.11. à Paſtoribus diſtinguuntur.and Teachers, and among others one very eminent, viz. Manaen, who was a perſon of that high rank and quality, that he had been brought up with Herod Antipas, and yet contemning the world, had embraced the Goſpel, and thought it no diſparagement to him to be a Teacher there. Thus God manifeſts the freedom of his Grace, in effectually calling ſome of all ſorts and ranks of men to a participation of the benefits offerr'd in and by his Son.
Barnabas and Saul had not been long in that City, before the holy Ghoſt on a day when the Church faſting and praying, by ſome inſtinct or revelation to one or more of the Prophets and Teachers there, commanded that theſe two, viz. Barnabas and Saul ſhould be ſeparated(b)Cum non dixerit Spiritus Sanctus ſegregate Domino, ſed mibi, oſtendit unam eſſe poteſtatem & virtutem. from the ſervice of that Church (where there were for the preſent Teachers enough) and ſent to preach the Goſpel in other parts. The Church hereupon with prayer and faſting commended them to God, and by impoſition of hands (c)Fuit haec ceremonia antiquitus uſitata cum alicui aliquid bonum apprecarentur, & alicui benedicerent. Gen. 48.14. non quod in ceremoniâ aliqua vis eſſet, ſed quod eſſet viſibile ſignum cordialis ac ſincerae comprecationis vel benedictionis, Streſ. This is the firſt ordination of Elders ſince the Goſpel, that was uſed out of the Land of Iſrael. No better reaſon I ſuppoſe can be given of this preſent action, than that the Lord did hereby ſet down a platform of ordaining Miniſters in the Church of the Gentiles for future times, Lightf.ſet them apart to this particular employment. Thus having received their Commiſſion from the holy Ghoſt, they ſet forth for the work to which they were deſigned(d)Non opus habebant vocatione & miſſione ut poſſent paaedicare ligetimè Evangelium; erant enim antea vocati & miſſi, & diu jam functi erant miniſterio: ſed opus habebant ſpeciali vocatione & miſſione ad praedicandum Gentibus, Streſ., taking John Mark along with them, to be aſſiſtant to them, and a fellow-labourer in the work of the Lord, and to be by them ſent to any part of their charge, whither they themſelves could not go. Having begun their journey, they firſt came to Seleucia a port in Syria and from thence ſailed to Cyprus (e)Haec olim Macaria dicta ob beatam rerum omnium corporalium abundantiam, ſed nunc demum beata facta per communicationem Evangelii. In hac Inſula erat inclytum illud Templum Paphiae Veneris de quo multa Tacitus lib. 2. hist. In hanc tamen corruptiſſimam & impuriſſimam inſulam Deus omnium primo Evangelium ſuum miſit, & Eccleſias ibi plantavit. Eſt enim Cyprica Eccleſia prima ex tranſmarinis. Non eſt ergo currentis ſed miſerentis Dei, Rom 9., Barnabas's own Country [Act. 4.36.], and at Salamis one of the Cities of that Iſland, they firſt began to preach the Goſpel in the Synagogues of the Jews. For though theſe two holy men were ſent to the Gentiles, yet were they ſo far from forbearing to preach to the Jews, that they conſtantly began with them firſt in all places where they came. And travelling over that Iſland as far as Paphos, they there found a falſe Prophet a magical Jew [See Act. 19.13. & Mat. 24.24.], called Bar-jeſus (f)foreign Filius ſalutis, qui ſalutis ſanitatiſque adferendae artem proſitetur., and ſirnamed Elymas or Magus, who oppoſed them, and particularly endeavoured to hinder and divert Sergius Paulus (who govern'd that Iſland for the Romans) from hearing them and from embracing the faith. Saul ſeeing the wickedneſs and malice of this man and having a great incitation of the Spirit of God upon him, looked earneſtly on him, and ſpake to him to this purpoſe, O thou vile ſorcerer, who like the Devil by whom thou workeſt, ſheweſt thy ſelf and an enemy to the truth and to all goodneſs; wilt thou not ceaſe to lay falſe imputations on the goſpel, and the way of ſalvation to hinder and diſcourage men from embracing of it? It is moſt juſt that thou that ſhutteſt the eyes of thy mind ſo perverſly againſt the light of the Goſpel, ſhouldſt loſe thy outward ſight; and therefore by the immediate power of God it ſhall be taken from thee for ſome time; and immediately Elymas was ſtruck blind and was not able to go without leading. The Governour ſeeing this miracle, and hearing the Doctrine of the Goſpel opened and explained, and perceiving it accompanied with ſo much power, was converted to the Faith. And from this time forward Saul was always called Paul (g)Hoc loco imprimis coepit eſſe Gentium Apoſtolus, itaque etiam ſortitur nomen Gentibus uſitatum., which name poſſibly was firſt given him by the houſhold of Sergius Paulus. So that though he was called Saul, ſo long as he convers'd among the Jews, Syrians and Arabians, yet afterwards, when he was by Gods ſpecial Call principally ſent to the Gentiles, viz. to the Greeks and Romans, he then had the name of Paul given unto him, that being a name more agreeable unto them. From Paphos, Paul and his company went to Perga in Pamphilia, a Country in Aſia the leſs, at which place John Mark (h)Reditum hujus Johannis Marci ad officium quod deſeruerat, ejuſque cum Paulo reconciliationem, vid. 2 Tim. 4.11. Phil. 2.4.(poſſibly being weary of thoſe travels or having and earneſt deſire to viſit his mother and friends) left them (which Paul took very ill) and returned to Jeruſalem, where he ſtayed till Paul and Barnabas came thither again: in whoſe place (it ſeems) Paul took Titus, for he was with him, when after he had finiſhed this peregrination, he went up to the Council at Jeruſalem.
Act. 13.1. Now there wee in the church that was at Antioch, certain prophets and teachers: as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen which had been brought up with Herod the tetrarch, and Saul.
v. 2. As they miniſtred to the Lord and faſted, the holy Ghoſt ſaid, Separate me Barnabas and Saul, for the work whereunto I have called them.
v. 3. And when they had faſted, and prayed, and laid their hands on them, they ſent them away.
v. 4. So they being ſent forth by the holy Ghoſt, departed unto Seleucia, and from thence they ſailed unto Cyprus.
v. 5. And when they were at Salamis, they preached the word of God in the Synagogues of the Jews: and they had alſo John to their Miniſter.
v. 6. And when they had gone thorow the iſle unto Paphos, they found a certain ſorcerer, a falſe prophet a Jew, whoſe name was Bar-jeſus.
v. 7. Which was with the deputy of the countrey Sergius Paulus, a prudent man: who called for Barnabas and Saul, and deſired to hear the word of God.
v. 8. But Elymas the ſorcerer (for ſo is his name by interpretation) withſtood them, ſeeking to turn away the deputy from the faith.
v. 9. Then Saul (who alſo is called Paul) filled with the holy Ghoſt, ſet his eyes on him,
v. 10. And ſaid, O full of all ſubtilty and all miſchief, thou child of the devil, thou enemy of all righteouſneſs, wilt thou not ceaſe to pervert the right ways of the Lord?
v. 11. And now behold, the hand of the Lord is upon thee, and thou ſhalt be blind, not ſeeing the ſun for a ſeaſon. And immediately there fell on him a miſt and a darkneſs, and he went about, ſeeking ſome to lead him by the hand.
v. 12. Then the deputy, when he ſaw what was done, believed, being aſtoniſhed at the doctrine of the Lord.
v. 13. Now when Paul and his company looſed from Paphos, they came to Perga in Pamphilia: and John departing from them, returned to Jeruſalem.
v. 2. foreign, i. e. foreign. Vocare hic eſt deſtinare: praeteritum paſſivum uſurpatur in ſignificatione activâ.v. 11. foreign] adverſum te. Manus enim Dei dicitur ſuper eum eſſe, quem protegit, at contra vel adverſus illum quem punit. vid. Pſal. 80.17. & 1 Sam. 12.15.SECT. II.
PAul and Barnabas from Perga go to Antioch in Piſidia (a Country of the leſſer Aſia) and entring into one of the Synagogues of the Jews on the Sabbath day, after the reading of ſome portions or ſections in the Law and Prophets(a)More recepto ab Eſdrae temporibus, ut prater particulas de lege (quod vetus erat) etiam de prophetis particula aliqua Sabbatis ſingulis legeretur. Grot. (as their manner was every Sabbath, See v. 17. & ch. 15.21.) they are invited by the Rulers (b)Synagogae habebant ſuos praefectos, qui erant quaſi conſiſtorium Eccleſiaſticum, qui lectiones & adhortationes peragebant diſciplinam exercebant & ordinem curabant, Streſ. See Harmony of the four Evangeliſts, Sect. 10. of Chap. 3.of the Synagogue to give a word of inſtruction(c)It was the cuſtom of the Jewiſh Doctors to expound and apply ſome part of Scripture to the inſtruction of the people. Hamm. unto them if they were prepared ſo to do. Hereupon Paul ſtanding up, and beſpeaking all both Jews and Proſelytes to give audience, in a moſt excellent Sermon he ſetteth forth the mercies of God to the Children of Iſrael, in chuſing them at firſt for his own peculiar people and exalting them thereby above all the Nations of the World, and delivering them by his Almighty power from the bondage of Egypt, exerciſing longſuffering, and forbearance towards them, notwithſtanding their provocations Forty years in the wilderneſs, and driving out the ſeaven nations out of the Land of Canaan, and giving it to them for a poſſeſſion. And after his providence had been thus over them for about the ſpace of Four hundred and fifty years; He gave them Judges and ſpirited them for their places, and raiſed up ſome particular eminent perſons to rule over them, and to fight their battles: which way of Government laſted to the time of Samuel, who being a Prophet, ruled them in Gods name, and ſtood for ſome years. After this, they deſired a King, and God gave them Saul, whoſe reign, (reckoning in alſo the preceeding government of Samuel), continued for the ſpace of Forty years(d)Samuel and Saul governed between them both about Forty years; the years of the government of either of them are not diſtinctly and particularly expreſs'd. 'Tis probable that Samuel might govern before Saul was ſet up about Thirty years and conſequently that Saul did not reign above Ten years at the moſt. See Allens Chron. p. 109. Saul non regnavit annos quadraginta ſed includuntur in hoc numero anni Samueli… ▪ quibus ille ante & cum Saulo regnavit vel potius judicavit.; and after him, he gave them David a man after his own heart and ready to perform(e)foreign] Omne id quod ipſum jubebo praeſtare. Non enim hoc de ipsâ lege intelligendum eſt, ſed de peculiaribus mandatis ad Davidis vocationem & regimen populi ſpectantibus. David was a man after Gods mind in the main of his life, though not in every particular action, the denomination being from the greater part. what he enjoyn'd him in governing the people. Of this mans ſeed he ſhews, God according to his promiſe [Iſa. 11.1.] had raiſed up to Iſrael, Jeſus a Saviour. To whom John Baptiſt bare witneſs, preaching the Doctrine of Repentance and preſſing contrition, humiliation, and brokenneſs of heart for ſin, that ſo there might be ſtirr'd up in the people a hunger, and thirſt, and earneſt deſire after Chriſt, who was then ready to appear, and to enter on his prophetick office. He ſhewed that John did not only exhort to repentance in his Sermons, but by adminiſtring the ordinance of Baptiſm he obliged them to it, and to an humble acknowledgment and confeſſion of their ſinfulneſs and impurity, which waſhing with water might ſuggeſt unto them. And as John went on fulfulling his miniſtry, he was ſo far from arrogating to himſelf the Title of the Meſſias, that he avowed himſelf only for his forerunner, declaring, that ſhortly the Meſſias would come in perſon and preach among them, which accordingly he did. Now this Goſpel and Word of Salvation, which Chriſt brought into the World (he ſhews) is ſent, and is to be proclaimed and made known unto them. He acknowledges the Sanhedrim, and people that then dwelt at Jeruſalem, did not indeed underſtand him to be the Meſſias as they might have done, had they conſidered the Predictions of the Prophets, contained in thoſe Sections and Portions of Scripture which every Sabbath-day are read in their Synagogues; but inſtead thereof, they adjudged him to death, and in ſo doing, fulfilled thoſe very propheſies they underſtood not. And though they found not in him any cauſe of death, yet they deſired Pilate, that he might be ſlain. But after he was crucifi'd and buried, he ſhews them, that God raiſed him from the dead, and for Forty days he continued upon the earth, and was ſeveral times ſeen by his diſciples and divers others who from the beginning attended on him, who do now with great aſſurance teſtifie theſe things unto all the Jews. He further ſhews, that now God had actually fulfilled his promiſes made unto their fathers, in that he had ſent his ſon into the world to be incarnate, and to accompliſh the work of our redemption, whom he had raiſed from the dead, after he had been crucifi'd according to the promiſes and predictions that are recorded of him in ſundry places of Scripture, as particularly in Pſal. 2.7. where Chriſt is ſaid in the day of his reſurrection, to be begotten (f)Deus Pater, ter dicitur Chriſtum filium genuiſſe, & ter vitam ei dediſſe. 1. Ab aeterno ex ſe generando, deinde ex ſemine Davidis excitando, & denique ex mortuis reſuſcitando. Verba haec non ſunt ita accipienda quaſi tum demum poſt reſurrectionem ſuam Chriſtus coepit eſſe filius Dei, & ab eo gigni, ſed quia tum Deus potentiſſimè per reſurrectionem declaravit Chriſtum eſſe filium ſuum. In ſcriptura enim res tum dicuntur fieri vel naſci, cum manifeſtantur & ſe produnt: confer Prov. 17.17. Amicus naſcitur in die malo, h. e. tum ſeſe prodit, cum premit nos anguſtia. C… me…on.of the Father, becauſe he was then moſt eminently declar'd to be the Son of God [Rom. 1.4.] And in Iſa. 55.3, God not only promiſes to raiſe him from the dead, but to ſecure him from ever dying any more, ſaying, I will give you the ſure mercies of David, that is, perform unto you the gracious promiſes made to David. Now it was promiſed to David, that of his ſeed ſhould ariſe the Meſſias, who ſhould have an everlaſting Kingdom, and who ſhould not ſee corruption, as 'tis Pſal. 16.11. If therefore God ſhould ſuffer his Son to return again to the place of corruption, viz. the grave, how could he make good the promiſes he had made to D…vid. For theſe words cannot be applyed perſonally to David; for David after he had ſerved his generation, dyed and never roſe again▪ but his body putrified in the earth. But Jeſus in whom this propheſie is compleatly fulfilled, was raiſed again from the dead, and ſaw no corruption▪ nor was his body putrified in he earth. This therefore he ſhews is the Goſpel that they preached unto them, namely, that this Jeſus is the true Meſſias, by whoſe merits and interceſſion, remiſſion of ſins is to be obtained and whoſoever believes in him ſhall certainly be freed from the wrath of God, and the puniſhments attending ſin in another world; from which the law of Moſes could not of it ſelf, by all its ceremonies, waſhings, and ſacrifices, purge or cleanſe, or free, any perſon whatſoever. For the Law of Moſes had only a ſhaddow of the good things which were to be performed by Chriſt. Upon the whole matter therefore he exhorts them that they ſhould take heed leſt by their obſtinate reſiſting and rejecting this way of Salvation, now preached to them, they ſhould bring a remarkable aſtoniſhing deſtruction upon themſelves, ſuch as God threatned to bring upon the Jews of old from the Caldaeans [Hab. 1.5.] where he ſpeaks to them to this purpoſe, Behold ye deſpiſers, and be amazed, and cover or hide (g)Apud Suidam foreign, eſt foreign, facere ut non appareat. Sic Plutarch. de Pyth. orac. foreign; non vult abſcondere aut tegere veritatem, foreign diſparete, nempe ut illi qui prae pudore ſe foras proripiunt, Beza. Sequitur Apoſtolus hoc loco verſionem foreign LXX, qui foreign baggoim, i. e. in Gentibus. Hab. 1.5. (ut videtur) legebant foreign, quia vertunt foreign. errore orto ex affinitate litterarum ף & ך. Non eſt autem quod turbetur quiſquam quod errorem hunc non emendaverit Evangeliſta noſter. Etſi enim in verbis, in re tamen ipsa nullus eſt error. Nam contemptores arguuntur Judaei, quum Gentes magiſtros aſpicere jubentur. Senſus itaque rectè conſtat, imo mentem Prophetae, quaſi per commentarium explicat. De Dieu.your ſelves, for I will work a work in your days, which ye will not believe if any man declare it unto you. And as the Caldaeans demoliſhed their firſt Temple and ruin'd their City, for their impenitent going on in their ſins, againſt all the meſſages ſent them from God by the Prophets; ſo he adviſes theſe preſent Jews to take heed, leſt by deſpiſing Chriſt and his Goſpel, they bring upon themſelves a like deſtruction.
The Apoſtle having ended his Sermon, as they went out of the Synagogue, the Proſelytes (who were of Gentile parentage, but had embraced the Jewiſh religion, and though uncircumciſed, frequented their religious aſſemblies) deſired to hear more of this ſubject the next Sabbath. And ſome pious perſons of the Jews, together with theſe religious Proſelytes, followed the Apoſtles to their Lodging, who exhorted them to continue ſtedfaſt in the doctrine of the Goſpel. And the next Sabbath day came almoſt the whole City to hear the Goſpel preached by them. But the chief men of the Jews, ſeeing how the people thronged to hear the Apoſtles, were horribly enraged at it, and contradicted, and cavilled at the doctrine they preached, and reviled and calumniated their perſons. However, this nothing diſcouraged Paul and Barnabas; but putting off all fear, they openly declar'd, that they had performed their charge from Chriſt of preaching the Goſpel firſt to the Jews; but ſeeing they behaved themſelves ſo obſtinately and perverſly, and by their contempt thereof ſhewed and declared themſelves unworthy of ſo great a bleſſing, they were now by Gods appointment to leave them, and to preach to the Gentiles. For this was the direction of God, that the Goſpel being firſt preached to the Jews, and rejected by them, it ſhould then be preached to all other people of the world. And this is the ſum of that old propheſie, Iſa. 49.6. I have ſet thee to be a light to the Gentiles, to give the people that ſate in darkneſs knowledg of the way to eternal life. When the Gentiles heard this good news, and underſtood their own intereſt in it, they rejoyced exceedingly, and magnified, and highly approved the Goſpel and word of the Lord, and as many as were choſen of God, and by the conviction of his Spirit, prepar'd and diſpos'd to ſeek after eternal life, believed. And the Goſpel was preached over the whole Country. But the Jews being enraged hereat, ſtirred up and exaſperated ſome of the female proſelytes of honourable quality (who were led with a blind zeal againſt the Goſpel, which they underſtood not, and accordingly, as it ſeems, ſtirred up their husbands againſt it), and other chief perſons in the City againſt the Apoſtles, and drave them out of their Coaſts; who ſhaking off the duſt of their feet againſt them (as our Saviour had commanded, Mat. 10.14.), departed and went to Iconium, a City of Lycaonia, in the leſſer Aſia. Yet the Diſciples in this City, and the parts adjacent, were nothing diſcouraged with the Jews Blaſphemies, calumnies, and oppoſitions, but were fill'd with ſpiritual Joy that they had embrac'd the Goſpel, and went on couragiouſly in their profeſſion of it.
Act. 13. v. 14. But when they departed from Perga, they came to Antioch in Piſidia, and went into the ſynagogue on the ſabbath day, and ſat down.
v. 15. And after the reading of the law and the prophets, the rulers of the ſynagogue ſent unto them, ſaying, Ye men and brethren, if ye have any word of exhortation for the people, ſay on.
v. 16. Then Paul ſtood up, and beckning with his hand, ſaid, Men of Iſrael, and ye that fear God, give audience.
v. 17. The God of this people of Iſrael choſe our fathers, and exalted the people, when they dwelt as ſtrangers in the land of Egypt, and with an high arm brought he them out of it.
v. 18. And about the time of fourty years ſuffered he their manners in the wilderneſs.
v. 19. And when he had deſtroyed ſeven nations in the land of Canaan, he divided their land to them by lot.
v. 20. And after that he gave unto them judges, about the ſpace of four hundred and fifty years, untill Samuel the prophet.
v. 21. And afterward they deſired a King, and God gave unto them Saul the ſon of Cis, a man of the tribe of Benjamin, by the ſpace of forty years.
v. 22. And when he had removed him, he raiſed up unto them David to be their king, to whom alſo he gave teſtimony, and ſaid, I have found David the Son of Jeſſe, a man after mine own heart, which ſhall fulfill all my will.
v. 23. Of this mans ſeed hath God, according to his promiſe, raiſed unto Iſrael a Saviour, Jeſus:
v. 24. When John had firſt preached before his coming, the baptiſm of repentance to all the people of Iſrael.
v. 25. And as John fulfilled his courſe, he ſaid, Whom think ye that I am? I am not h…. But behold, there cometh one after me, whoſe ſhoos of his feet I am not worthy to looſe.
v. 26. Men and brethren, children of the ſtock of Abraham, and whoſoever among you feareth God, to you is the word of this ſalvation ſent.
v. 27. For they that dwelt at Jeruſalem, and their rulers, becauſe they knew him not, nor yet the voices of the prophets, which are read every ſabbath day, they have fulfilled them in condemning him.
v. 28. And though they found no cauſe of death in him, yet deſired they Pilate that he ſhould be ſlain.
v. 29. And when they had fulfilled all that was written of him, they took him down from the tree, and laid him in a ſepulchre.
v. 30. But God raiſed him from the dead:
v. 31. And he was ſeen many days of them which came up with him from Galilee to Jeruſalem, who are his witneſſes unto the people.
v. 32. And we declare unto you glad tidings, how that the promiſe which was made unto the fathers,
v. 33. God hath fulfilled the ſame unto us their children, in that he hath raiſed up Jeſus again, as it is alſo written in the ſecond Pſalm: Thou art my Son, this day have I begotten thee.
v. 34. And as concerning that he raiſed him up from the dead, now no more to return to corruption; he ſaid on this wiſe, I will give you the ſure mercies of David.
v. 35. Wherefore he ſaith alſo in another pſalm, Thou ſhalt not ſuffer thine holy One to ſee corruption.
v. 36. For David, after he had ſerved his own generation by the will of God, fell on ſleep and was laid unto his fathers, and ſaw corruption.
v. 37 But he whom God raiſed again ſaw no corruption.
v. 38. But know … …nto you therefore, men and brethren, that through this m… is preached unto you the forgiveneſs of ſins.
v. 39. And by him all that believe, are juſtified from all things, from which you … not be juſtified by the law of Moſes.
v. 40 Beware therefore, leſt that come upon you which is ſpoken of in the prophets;
v. 41. Behold ye deſpiſers, and wonder and periſh: for I work a work in in your days, a work which you ſhall in no wiſe believe, though a man declare it unto you.
v. 42 And when the Jews were gone out of the ſynagogue, the Gentiles beſought that theſe words might be preached to them the next ſabbath.
v. 43. Now when the congregation was broken up, many of the Jews and religious proſelytes followed Paul and Barnabas, who ſpeaking to them, perſwaded them to continue in the grace of God.
v. 44. And the next ſabbath day came almoſt the whole city together to hear the word of God.
v. 45. But when the Jews ſaw the multitudes, they were filled with envy, and ſpake againſt thoſe things which were ſpoken by Paul, contradicting, and blaſpheming.
v. 46. Then Paul and Barnabas waxed bold, and ſaid, It was neceſſary that the word of God ſhould firſt have been ſpoken to you: but ſeeing ye put it from you, and judg your ſelves unworthy of everlaſting life, lo, we turn to the Gentiles.
v. 47. For ſo hath the Lord commanded us, ſaying, I have ſet thee to be a light of the Gentiles, that thou ſhouldeſt be for ſalvation unto the ends of the earth.
v. 48. And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life, believed.
v. 49. And the word of the Lord was publiſhed thorowout all the region.
v. 50. But the Jews ſtirred up the devout and honourable women, and the chief men of the city, and raiſed perſecution againſt Paul and Barnabas, and expelled them out of their coaſts.
v. 51. But they ſhook off the duſt of their feet againſt them, and came unto Iconium.
v. 52. And the diſciples were filled with joy, and with the holy Ghoſt.
V. 14. foreign, pro foreign enim in plurali, ſignificatione ſingulari dicere, in more eſt Evangeliſtis, ex uſu LXX Interpretum. Ut Exod. 20.10. & ſic paſſim. De Dieu.v. 19. Septem Gentes] Sex nominantur Exod. 3.8. Cananaei, Hitthaei, Amoraei▪ Perizaei, Hevaei; ſed addendi his Girgazeni ex Neh. 9.8. quos in Africam iviſſe …i… Hebraei. Eſt ubi una ex ſeptem omittitur, vel quia minima, vel quia minus potens.v. 20. foreign, ſcil. foreign & post-hac circiter 450 annis, ſcil. facta, dedit judices, uſque ad Samuelem prophetam. Numerus poſitus reſpicit antecedentia in Sermone Pauli, cujus initium eſt electio patrum, v. 17. terminus, diſtributio terrae Canaan, v. 19. Electio caepit eo tempore, quo Deus Iſmaelem ſeparans, Iſaacum ſemen promiſſionis poſuit, & in illo cum poſteritate ejus faedus pepigit, Gen. 17.6, 7, 19, 21. Ab illo igitur anno (fuit autem unus ante natum Iſaacum, cap. 17.1. cap. 21.5.) ad tempus uſque diſtributionis terrae Canaan per Joſhuam ducem & Judicem plenariae, decurrerunt anni 450, minus uno; quod ad iodicandum foreign particula additur. Haec ſimpliciſſima videtur conciliatio Chronologica, ut ad corruptionem in textu ſtatuendam non opus ſit conſugere. Vid. Junium in Paral. l. 1, par. 95. Claſſius. Omnino aſſentior iis, qui hic annos, quibus rexerunt Judices, ſupputari nolunt (ſic enim annos hoſce 450 cum 480 qui ab exitu ex Aegypto ad Templi Salomonici initium effluxiſſe dicuntur 1 Reg. 6.5. conciliare imp…ſſibile videtur) ſed qui à nato Iſaaco u…que ad …udices flux…re, quaſi ſcriptum ſit, foreign; ut non quamdiu rexerint Judices, ſed …uando eos Deus dederit, indicetur: nempe poſt ea quae v. 17, 18, 19. natrata fuerunt, quae 450 circiter annis geſta fuere, convenit conmputus Nam à nato Iſaaco ad natum Jacobum ſunt 60 anni, inde ad introitum in Aegyptum 130 inde ad exitum 210. inde ad introitum in terram Canaan 40. inde ad diſtributionem ter…ae, anni 7. qui ſimul faciunt 447 annos, id eſt, circiter 450 deſunt enim ſolummodo tres. Rectè autem ad nati Iſaaci tempus refertur illud, ver. 17. Elegit Deus patres nostros; tum enim Deus qui jam Abrahamum elegerat ex omnibus terrae populis, ex omnibus Abrahami liberis elegit Iſaacum, in cujus familiâ foedus conſiſteret, dicens, In Jſaaco vocabitur ſemen tuum. De Dieu.v. 21. Samuel munere ſuo prophetico functu… eſt partim ante Saulis regnum, partim dum conſiliis Saulum rexit ſimul annis XL nam quatuor tantum ante mortem Saulis menſibu …editur Hebraeis mortuus Samuel. Sauli tribuit Paulus annos quadraginta, nempe adjuncto tempore Gubernationis Samuelis, cujus Regimen fuit à majori Regis dignitate velut abſorptum. Oſiander.v. 22. Qui exequetur omnes voluntates meas] nerape in regendo populo idem eſt quod dicitur, Pſal. 78 72.v. 29. Poſuerunt eum in monumento] i. e. qui eum de cruce detulerunt, Joſephus Arimathenſis & comites ejus, Mat. 27.58, 59.v. 34. Non amplius reverſurum foreign in corruptionem] At Chriſtus nunquam in ullâ corruptione fuit, Pſal. 16.10. ubi foreign pro foreign, videre pro pati experiri, & experiri de mortuo non niſi improprie dicitur: eſt ergo duplex foreign. At quomodo dici poteſt Dominus eo reverti, quo nunquam devenit? Sciendum ergo eſt Lucam Graecos veteris T. interpretes ſecutum, foreign convertere id quod Hebraeis dicitur foreign i. e. ſepulchrum. Beza. foreign] Ad verbum, Sancta Davidis fidelia foreign vetuſtâ interpretatione ſanctus, i. e. foreign foreign foreign ſancta David cum potius denotet benignitates David, i. e. Davidi factas aut promiſſas, foreign i. e. foreign firma robuſta. Druſius. Ex Heleniſtarum uſu foreign, & foreign, at quomodo ex daebo vobis ſancta David fidelia colligit Apoſtolus reſurrectionem Chriſti & vitam ejus nulli amplius corruptioni obnoxiam? Quum foreign ſint benignae Dei promiſſiones Davidi factae. Davidi autem promiſſum eſſet, ut ex ſemine ejus oriretur Meſſias, qui tanquam ſanctus Dei non videret corruptionem recte collig…t Apoſtolus non potu…ſſe Deum ſancta Davidis fidelia dare quin & ſancto ſuo, Davidi promiſſo, incorruptibilem per reſurrectionem vitam largiretur. De Dieu.v 40. Quod dictum eſt in Prophetis] i. e. in uno Prophetarum, nempe Hab. 1.5. In Prophetis i. e. volumine prophetarum minorum Synecdoche integri, q. d. videte ne idem vobis eveniat quod olim parentibus veſtris, urbe & Templo exciſo, ipſis deportatis ob contemptum beneficiorum Dei.v. 42, foreign] pro foreign. Vu…gatus et Eraſmus recte interpretati ſunt ſequente Sabb…to, ut idem ſit quod, v. 44. foreign, quo tota civitas dicitur conveniſſe ad audiendum verbum, nempe quia poſtulationi Gentium Paulus annuerat. foreign. Capell.v. 43. foreign] Ita per metonym. vocatur doctrina Evangelica quae ſummo Dei beneficio nobis contigit. Sic Heb. 12.15. 1 Pet. 5.12.v. 46. Indignos vos ipſos judicatis vitâ aeternâ] Beza foreign vertit decernitis, h. e. hoc veſtro facto, quaſi ſententiâ in vos ipſos lata, ſtatuitis & decernitis: Oſtenderunt non minus clarè quam judex qui ſententiam pronunciat. Solent actionibus nomina tribui aliarum actionum, quarum pares ſunt affectus. Grot.v. 48. Gloriſicabant ſermonem Domini] i. e. Gloriosè ac magnifice de ſermonem ſive verbo Dei loquebantur. foreign] Ordinati ad vitam, h. e. quotquot erant cupidi ſalutis, & bona mente praediti. Non tamen contendo illam ipſam cordis praeparationem aut promptitudinem, Naturae eſſe, cum haud dubiè etiam illa ipſa quaſi prima apertio cordis, aut ſtudium cognoſcendae veritatis ſit merum donum, ac beneficium ingens Dei, Ex immensâ ejus gratiâ proficiſcens, & trahens corda Auditorum ad Filium. Credo idem in hac ſententiâ dici quod in parabolâ de ſemine in varium ſolum cadente, cum in alio planè nullum fructum ferat, ac nec radices quidem agat, in alio aliquem mediocrem, denique in alio etiam uberem. Flac. Illyr. foreign manifeſte opponuntur iis qui ſe eâ vitâ indignos judicaverant, i. e. oſtenderant. Parant ſe vitae aeternae, qui ſi ejus ſpes detur graviſſima ob id velint facere ac pati. Tales ſunt foreign ut Lucas loquitur, cap. 9. 62. & facile credunt Evangelio, Joh. 7.17. Cum haec dicimus non excludimus praevenientem gratiam. Facere enim homines dicuntur id quod faciunt per Dei gratiam excitati: ſicut ſe dicuntur convertere, eſt enim quaedam gratia ante fidem, quae Patris tractio vocatur. Grot.SECT. III.
AT Iconium they continue long and preach(a)Non fuerunt Paulus & Barnabas ex duodecim illis Apoſtolis qui Chriſto ſervierunt tempore carnis, ſed tamen poſt aſcenſionem Chriſti Paulus fuit immediatè ex caelo ad Apoſtolatum vocatus, Act. 9. Et nunc uterque per Spiritum Sanctum miſſus ad Gentes, Act. 13.1.2. powerfully and with good ſucceſs, the Lord giving teſtimony to the Goſpel (which is the word of his Grace), and working many Miracles by their hands; inſomuch that great ſtore both of the Jews and of the Greeks that were Proſelytes (and frequented the Synagogues of the Jews) received the Faith. But here ſome refractary unbelieving Jews exaſperated the minds of the Gentiles againſt the Apoſtles, and all others who had received the Faith of Chriſt by their Miniſtry. So there grew a diviſion(b)Aliud eſt, ſchiſma facere in mundo, aliud in Eccleſiâ. Mundum ſcindere non poteſt verti vitio miniſtris Evangelii. Quoniam enim non poſſunt totum mundum convertere, neceſſe eſt mundum ſcindere, & aliquos à mundo ſeparare, quod dum faciunt, mundus iſtos ſeparatos odit, ac oppugnat, & qui oppugnantur ſe defendunt, & ſic neceſſariò mundus ſcinditur. Sed Eccleſiam ſcindere & ſchiſmata in ea concitare peccatum eſt. Quod faciunt illi, qui populum fundamentales ſalutis doctrinas retinentem, novis quaeſtionibus turbant, 1 Tim. 1.4. vel propter exiguas quaeſtiones ſalutem non magnopere concernentes, tumultuosè committunt, ut ſe invicem oderint. in the City, ſome taking part with the perſecuting Jews, and ſome with the Apoſtles. At laſt the rage of the unbelieving Gentiles and Jews proceeded ſo far, that they were bent to uſe the Apoſtles deſpitefully and ſtone them; which they having notice of, ſlipt away to Lyſtra, according to our Saviours command, Mat. 10.23. See Act. 8.1. Act. 9.25.
At Lyſtra they preach the Goſpel, and Paul cures a Cripple (c)See Act. 3.2, 3. Ille ſanatus ſine fide, hic per fidem.(that had been ſo from his infancy) by a word of his mouth, perceiving that he had a Faith wrought in …, that he ſhould be healed of this his malady, which was diſcovered to the Apoſtle, either by divine revelation, or ſome external ſigns(d)Ex externis ſignis cordis commoti, lacrymis, ſuſpiriis, complicatione manuum, vultu laeto, &c. praecipuè per ſpiritum propheticum, ſeu per revelationem ſingularem illius ſpiritus à quo ipſe excitabatur ad fidem illam, quâ hoc miraculum impetravit. Sic Petrus noverat Simonem Magum Act. 8 21. & Ananiam Act. 3.3 quod fidem, & ſinceritatem non haberent. Streſ. in loc. thereof. The Lyſtrians are ſo affected with this miracle, that they cryed out, The Gods (e)This opinion ſeemeth to have ſprung from ſome Apparitions of the Angels made to the Fore-fathers; which the Heathens changed in to Fables, as that of Lycaon, &c.are come down to us in the ſhape of men. And they call'd Barnabas, Jupiter, (which the Heathen held for their higheſt God); and Paul, Mercurius; whom they held for the Interpreter and Meſſenger of the Gods, becauſe Paul here appeared the chief ſpeaker. And the Prieſt of Jupiter (whoſe Temple, Altar, or Statue ſtood, as it ſeems, without the City) came preſently to the gates of the Houſe where the Apoſtles lodged, and brought Oxen trimmed and adorned with Garlands of Flowers (according to their Heatheniſh rites) verily purpoſing to offer ſacrifice unto them. Which when the Apoſtles underſtood, they rent their Clothes in deteſtation and abhorrence of ſuch vile Idolatry, and told the people, they were meer men of like paſſions with themſelves, and in the ſame condition of mortality; and preached to them to turn from Idols (which are no Gods, whatever they accounted them, but meer vanities and nothing, 1 Cor. 8.4.) to the living God, who created Heaven and Earth, and all the Creatures therein; who in times paſt, in a juſt judgment, left the Gentiles to their own blind Worſhips and Idolatries, and yet whilſt he did ſo, left not off to evidence himſelf ſufficiently to them, to be the true God, in the works of his wiſdom, power, and providence, and by that great goodneſs of his, in giving them rain and fruitful ſeaſons, and the like; which are acts of his particular Power and Bounty [Rom. 1.19.]; thereby filling their hearts with gladneſs, from the abundance with which he crowned the years, and by theſe means inviting and drawing them off from their impieties and idolatries. All which diſcourſe of the Apoſtles could yet hardly reſtrain them from ſacrificing to them. Not long after this, ſome unbelieving Jews from Antioch of Piſidia and Iconium, who had driven the Apoſtles out of their own Cities (as we have ſeen before) came hither, and by fair words gained the inconſtant multitude, who even now would have ſacrificed to the Apoſtles, to be on their ſide and to joyn with them againſt them: So that being deſperately enrag'd, in a furious tumultuary manner, they threw ſtones(f)Malum quod multis viris ſanctis contigit. Moſi ferè Exod. 17.4. & Numb. 14.10. Davidi 1 Sam. 30.6. Zachariae 2 Chron. 24.21. Chriſto Joh. 8.58. & 10.31. Stephano Act. 7.58, 59. Multis fidelibus Heb. 11.37. at Paul as a Blaſphemer [Lev. 24.16. Deut. 13.10.] and thinking they had killed him, dragg'd him as a dead man out of the gates of the City [See 2 Cor. 11.25.]. But as the Diſciples came about him, thinking, as it ſeems, ſolemnly to interr him, if he were dead, or to adminiſter help to him if there were any life yet remaining in him; by the wonderful power of God he reviv'd again, and roſe up in the midſt of them, and returned into that injurious City to refreſh himſelf, and the next day he went with Barnabas to Derbe.
Act. 14.1. 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.
v. 2. But the unbelieving Jews ſtirred up the Gentiles, and made their minds evil-affected againſt the brethren.
v. 3. Long time therefore abode they ſpeaking boldly in the Lord, which gave teſtimony unto the word of his grace, and granted ſigns and wonders to be done by their hands.
v. 4. But the multitude of the ci…y was divided: and part held with the Jews, and part with the Apoſtles.
v. 5. And when there was an aſſault made both of the Gentiles, and alſo of the Jews, with their rulers, to uſe them deſpitefully, and to ſtone them.
v. 6. They were ware of it, and fled unto Lyſtra, and Derbe, cities of Lycaonia, and unto the region that lyeth round about:
v. 7. And there they preached the goſpel.
v. 8. And there ſat a certain man at Lyſtra, impotent in his feet, being a cripple from his mothers womb, who never had walked.
v. 9. The ſame heard Paul ſpeak: who ſtedfaſtly beholding him, and perceiving that he had faith to be healed,
v. 10. Said with a loud voice, Stand upright on thy feet. And he leaped and walked.
v. 11. And when the people ſaw what Paul had done, they lift up their voices, ſaying in the ſpeech of Lycaonia, The gods are come down to us in the likeneſs of men.
v. 12. And they called Barnabas Jupiter, and Paul Mercurius, becauſe he was the chief ſpeaker.
v. 13. Then the prieſt of Jupiter, which was before their city, brought oxen, and garlands unto the gates, and would have done ſacrifice with the people.
v. 14. Which when the Apoſtles, Barnabas and Paul heard of, they rent their clothes, and ran in among the people, crying out,
v. 15. And ſaying, Sirs, why do ye theſe things? We alſo are men of like paſſions with you, and preach unto you, that ye ſhould turn from theſe vanities unto the living God, which made heaven and earth, and the ſea, and all things that are therein.
v. 16. Who in times paſt ſuffered all nations to walk in their own ways.
v. 17. Nevertheleſs, he left not himſelf without witneſs, in that he did good, and gave us rain from heaven, and fruitful ſeaſons, filling our hearts with food and gladneſs.
v. 18. And with theſe ſayings ſcarce reſtrained they the people, that they had not done ſacrifice unto them.
v. 19. And there came thither certain Jews from Antioch and Iconium, who perſwaded the people, and having ſtoned Paul, drew him out of the city, ſuppoſing he had been dead.
v. 20. Howbeit, as the diſciples ſtood round about him, he roſe up and came into the city, and the next day he departed with Barnabas to Derbe.
v. 1. Judaeorum ſimul & Graecorum] Quicunque Judaiſmum non profitebantur, Judaeis foreign dicebantur; & totus mundus ab his dividebatur in foreign & foreign. Idem ergo in libris ſacris foreign. Salmaſ.v. 3. Liberè loquentes in Domino] i. e. In nomine Domini, vel propter Dominum. foreign] ſcil. Evangelio, quia ex ſummâ Dei benignitate is nuncius proceſſit.v. 9. foreign] nempe à malo ſuo. vide Math. 9.28.v. 11. Lycaonica lingua non fuit ſpecie diſtincta à Graecâ, ſed ejus ſaltem dialectus. Lingua Lycaonica, lingua Cappadocum. Dii aſſimilati hominibus deſcenderunt ad nos] Jupiter apud Ovidium, primo Metamorph. Et Deus humanâ lustro ſub imagine terras.v. 13. Sacerdos Jovis ſtantis] i. e. cujus ſimulachrum ſtabat ante urbem. More Gentium, Jovis ſimulacro Jovis nomen dedit. Grot. Tauros vittatos] Minutius in Octavio. Victimae ad ſupplicium ſaginantur, hostiae ad poenam coronantur. Tauros & Coronas] i. e. Tauros coronatos ſeu vittatos, qui mos erat priſcus Gentilitiorum ſacrificiorum. Virgil. Victor velatumque auro vittisque juvencum.v. 16. Sivit omnes Gentes ſuis ipſarum viis incedere] Hoc comparatè, dictum ut ſequentia oſtendunt. Nec legem illis dedit nec Prophetas, quibus pravos cultus compeſceret.SECT. IV.
AT Derbe they preach the Goſpel, and inſtruct many; Among others that there gave their Names to Chriſt, Timothy was one, with his holy Mother Eunice, and Grandmother Lois, who had taken great care of his education and had inſtructed him in the Scriptures from his infancy. He was well acquainted with the ſufferings of his ſpiritual Father Paul at Antioch of Piſidia, Iconium, and Lyſtra, as Paul afterwards intimates, 2 Tim. 3.10, 11. The Apoſtles went no further than this City at this time, but returned the very way they came, travelling back again to Lyſtra, Iconium, and Antioch of Piſidia, confirming in the Faith, as they went along, thoſe whom they had before converted to Chriſt [See Act. 15.32, 41. & 18.23.], and exhorting them to perſevere, and to make account that they muſt meet with many tribulations in the way to the Kingdom of Heaven. And in all the Churches they conſtituted (a) Elders (b)foreign. Sic differunt foreign & foreign. foreign ad Electionem pertinet, & de Eccleſiâ ſeu populo dicitur, qui ſolebat extenſione manuum leges vel magiſtratus ſciſcere, & approbare. Sic 2 Cor. 8.19. foreign eſt actio Presbyterorum qui aliis ad Presbyterium electis ac vocatis ſolebant imponere manus; ut precationibus, votis, & congratulationibus ſuis, illis impetrarent confirmationem donorum, quibus ad functionem redderentur apti. Tribuitur foreign Apoſtolis quia ipſi hujus foreign à populo factae auctores & ductores fuerunt. Illi enim populum convocarunt, aliquos idoneos viros ipſis praeſtituerunt, juſſeruntque ut Eccleſia extenſione manuum approbationem ſuam declararet. Apoſtoli ergo ordinarios Presbyteros elegerunt cum approbatione Eccleſiae.by faſting and prayer to teach and guide them. And having commended them to the care of Chriſt, on whom they believed, they took their leaves of them.
(f)Per Presbyteros intelliguntur omnes qui ad aliquam Leiturgiam ſeu functionem publicam in Eccleſiá vocatur; ſivè ſint Doctores & Paſtores qui verbum, & Sacramenta adminiſtrant; ſivè Rectores qui in diſciplinae adminiſtratione Paſtoribus auxilio ſunt 1 Tim. 5.17. ſive denique ipſi Diaconi qui Elcemoſynas adminiſtrant: omnes inquam illi officiarii Eccleſiaſtici, qui Rom. 12.6, 7, 8. diverſis enumerantur nominibus, hic uno generali nomine vocantur Presbyteri. Streſ. in loc.Then travelling over Piſidia, they came to Pamphylia, and having preached the word at Perga, they went down unto Attalia, and thence ſailed to Antioch in Syria, (from whence they ſet out two years before, when they were by the prayers of that Church commended to the Grace and Aſſiſtance of the Spirit of God, to be carried on in this great work of converting the Gentiles. And being come thither, and calling the Church in that City together, they declared what God had done by them, and how he had co-operated with them in their Miniſtry, and how he had opened a door of Faith to the Gentiles, ſo that great numbers of them came in, and believed in Chriſt.
Act. 14. v. 21. And when they had preached the Goſpel to that city, and had taught many, they returned again to Lyſtra, and to Iconium, and Antioch.
v. 22. Confirming the ſouls of the diſciples, and exhorting them to continue in the faith, and that we muſt through much tribulation enter into the kingdom of God.
v. 23. And when they had ordained them elders in every church, and had prayed with faſting, they commended them to the Lord, on whom they believed.
v. 24. And after they had paſſed thorowout Piſidia, they came to Pamphylia.
v. 25. And when they had preached the word in Perga, they went down into Attalia.
v. 26. And thence ſailed to Antioch, from whence they had been recommended to the grace of God, for the work which they fulfilled.
v. 27. And when they were come, and had gathered the church together, they rehearſed all that God had done with them, and how he had opened the door of faith unto the Gentiles.
v. 28. And there they abode long time with the diſciples.