A Complete History and Mystery of the Old and New Testament, Part 2 · Chapter 13
CHAP. XIII. Of Paul and Barnabas ſent to the Gentiles.
THIS Divine Hiſtorian Luke (the Recorder of the Acts of the Apoſtles) having hitherto carried on the Hiſtory of the Church and Goſpel, as both had their Reception among the Jews, wherein he more peculiarly pitcheth upon the Acts of Peter and John, thoſe two ſpecial Miniſters of the Circumciſion, more eſpecially Peter's. Now he turns his Pen to follow the planting and progreſs of the Goſpel among the Gentiles, which Hiſtory he begins with the Acts, eſpecially of Paul and Barnabas (who were the two ſingular Miniſters of the Uncircumciſion, and more peculiarly Paul's to the very end of that Book. N.B. It is not improbable that Barnabas knew before-hand (as he was full of the Holy Ghoſt) of his being deſigned for a Miniſter of the Ʋncircumciſion, and of Paul's being joyned with him in that work long before theſe two were ſent away from Antioch upon it, as Barnabas was ſent from Jeruſalem to confirm that firſt Gentile Church there; ſo his ſeeking out Saul (as before) to aſſiſt him in the ſame work, giveth ſome confirmation hereof, &c. N.B. The ſolemn Miſſion of Saul and Barnabas to their Miniſtry among the Gentiles, is fully related, Acts 13.1, &c. After they had carried the Benevolence of the Church of Antioch to that of Judaea, they returned to Antioch again, Acts 12.25. where they ſpend ſome conſiderable time, at the end of which this new Gentile-Church obſerving a ſolemn Faſt for the ſad Famine that then was ſore upon the Countrey: And while in Praying and Preaching at their Publick Miniſtration (as the word [foreign] ſignifies, for which the Greek Scholiaſt reads [foreign] or Preaching, which is the higheſt Office and Honour of a Goſpel-Miniſter. N.B. Though ſome Proteſtants make it only a Reading the Liturgy, as the Papiſts tranſlate it [as they ſacrificed] to countenance their abominable Idol of the Maſs, which that Greek word can never mean) the Holy Ghoſt gave them their Miſſion and Commiſſion by the Miniſtry of this Church at Antioch upon this extraordinary day of Humiliation, to fetch in the Gentiles, who had long lain behind the Partition-wall, to the Jews: This could not be done without a Divine Warrant; for tho' Peter, in the caſe of Cornelius, had opened a door for the Goſpel to the Gentiles, that was only a ſingle gap, or breach made in the Wall, yet now the whole Partition-wall was to be thrown down, and the Goſpel was to be brought into all Gentile-Countreys, and that heavenly Manna was to be Rained down at their Tent-doors, when the Lord ſaid [Separate thoſe two men to the work whereunto I have called them] V. 2. which confirms that Saul and Barnabas knew their work before-hand. N.B. In Paul's firſt Peregrination or Travel among the Gentiles, as their great Apoſtle in conjunction with Barnabas, three famous Circumſtances are principally obſervable: The firſt is his Egreſs. The ſecond is his Progreſs. The third his Regreſs. N.B. In his Egreſs from Antioch, we are to conſider the moving cauſe thereof, namely, his Solemn Call to undertake this Apoſtleſhip of the Gentiles, in which Call are mentioned, (1.) The Miniſters who ſet him apart for that Office, with his Collegue Barnabas) Simon, Lucius, and Menaen, Acts 13.1. (2.) The Author, God the Holy Ghoſt pointing out thoſe two men to an Imployment of his own, who were lately returned from an Imployment of the Church's, verſe 2. And (3.) The Manner how, thoſe three above-named (who were Prophets as well as Preachers) underſtanding the Lord's mind, and appointing another ſolemn day of Faſting and Prayer, laid their hands upon Saul and Barnabas, ſo ſet them apart by Ordination, v. 3. This is N.B. The ſecond Ordination or Impoſition of Hands ſince the Goſpel began, which did not confer the Holy Ghoſt with it, for theſe two were full of the Holy Ghoſt before: And this was the firſt Ordination of Elders ſince the Goſpel, that was practiſed out of the Land of Judaea among the Gentiles.
The Remarks from the firſt part, to wit, the Egreſs, are theſe: Firſt; God granted to this new Goſpel-Church at Antioch, the extraordinary help of Prophets indued with a Spirit of Prophecy, which had ceaſed from the days of Malachy to Chriſt's Time. This Divine Grant (of ſuch as were partakers of Revelations) was according to the preſent ſtate of this new Church, as neceſſary to its well-being, until Time and Study had inabled others to be Teachers there, which as yet none could attain to in its Infancy. Where God denies Means, he ſupplies Means.
The ſecond Remark from the Egreſs is; The Lord is ſo free an Agent in ſcattering his Grace, that he poureth it out upon ſome perſons even in the worſt of places. N.B. As appeareth in the caſe of this Manaen, who was puer Collectaneus, one that had ſucked of the ſame Milk with Herod-Antipas (the ſame that Beheaded the Baptist, and ſet at nought our precious Saviour) yet this Foſter-Brother of Herod, Manaen, and brought up at Court with Herod, did, notwithſtanding all, contemn the profits, pleaſures, and honours of the Court, and imbraced the Goſpel of Chriſt, ſo much contemned by both the King and his Courtiers, v. 2. N.B. In all Ages God hath had ſome to fear him, and to love his good ways even in the worſt of Families and Royal Courts; he had his Moſes in proud Pharaoh's Family, his Obadiah in impious Ahab's Hall, 1 Kings 18.3, 13. Some good Souls in Herod's Houſe, Luke 8.2. as this Manaen alſo; and ſome Believers even in the Houſhold of Nero (that Monſter of Mankind, Phil. 4.22.) This Man Manaen made Moſes's choice, Heb. 11.25, 26.
The third Remark is; A ſolemn ſeeking of God before any great Enterprize, is a good preparation for entrance into it. N.B. Our Saviour himſelf would not enter upon his Miniſtry till he had faſted forty days, &c. Matth. 4.2.17. If we make God our Alpha, he will be our Omega therein alſo, and will be with us in the Beginning, in the Middle, and in the Ending thereof too, as he was with theſe two (Saul and Barnabas) in their Miniſtry among the Gentiles. N.B. In ſuch ſerious and ſecret Addreſſes at the Entrance unto God, we make our humble Acknowledgment, that all ſafety and ſucceſs in our weighty Undertakings, muſt come from God. N.B. The Church's Approbation of what was done in ſetting Saul and Barnabas apart, and their praying for God's bleſſing upon their Labours, is ſaid to be [a ſending of them forth by the Holy Ghost] verſe 3, 4. whereby, the like Apoſtolical Authority with all the other Apoſtle's Infallibility of Spirit, and a Plenipotentiary Commiſſion to Preach the Goſpel of the Kingdom of God to the Diſperſed Gentiles, were put upon them. N.B. The Impoſition of Hands did betoken their Separating and Conſecrating to the work, as the Prieſts under the Law did ſeparate and conſecrate the Beaſt for Sacrifice, by laying their hands thereon: And the reaſon of thoſe preſent Actions (in this firſt Ordination among the Gentiles) is ſuppoſed to be, that the Lord hereby did ſet down a Platform of Ordaining Goſpel-Miniſters in the Churches of the Gentiles for all future Times. Their ſucceſs, by God's bleſſing in their work, is as followeth.
The (ſecond) part of this History is their Progreſs (after their Egreſs from Antioch) wherein much Myſtery is taught us in theſe following famous Remarks.
The first is, Saul and Barnabas (in order to their Preaching the Goſpel to the Gentiles) make their firſt Journey to Seleucia (a Sea-Town of Silicia, built by Seleucus, nigh to Antioch, and over againſt Cyprus) a Town of good Note, but mentioned here only, becauſe at this Port they took ſhipping and ſailed to Cyprus, whither they principally deſigned to go for their firſt work, being guided thither by the Holy Ghoſt, verſe 4. Let us with Moſes, turn aſide a little to behold this great wonder, N.B. Why Cyprus muſt have the firſt Handſel of God's Goodneſs in the Goſpel among all the Gentile-Nations. The Reaſons why, ſome ſay, (1.) Theſe two went thither, that they might ſee how the Kingdom of Magog (which Ezekiel mentions, Ezek. 38.2. and 39.1.) was Rooted out in that place, according to that Prophecy and Promiſe, &c. (2.) Others more probably affirm, that they went thither, becauſe this was Barnabas's Native Countrey, Acts 4.36. therefore [patriam quiſque amat non quia pulchram quantum quia propriam] out of love to his Native Soil, he took Saul along with him to hand over to his Countrey-men the firſt-fruits of Chriſt's Grace. But (3.) 'Tis beſt of all to ſay, They were (out of the free Grace of God) directed thither by the Holy Ghoſt. N.B. The Roman Histories tell us, this Iſland Cyprus was ſo wealthy, that the Roman Generals were invited thither, or rather tempted by its Wealth to aſſault and ſubdue it, as aſſured there was moſt Rich Plunder there, and the Annual Tribute of that Conquer'd Countrey, would prodigiouſly promote and repleniſh their Exchequer: But Chriſt, out of his Free Grace (without any ſuch external motive) made a ſeizure upon this Cyprus by his Goſpel, directing his Apoſtles thither, where a great Man (with many others) were converted to the Faith, and a Church was gathered in it by their bleſt Labours. Cyprus was antiently called Macaria, or the Bleſſed Iſland, becauſe it ſo vaſtly abounded with all Temporal Bleſſings within it ſelf, and of its own growth; but the Inhabitants thereof made a bad uſe of theſe good things of God (from whom all good comes) for they generally lived at eaſe and pleaſure: Fulneſs (as in Sodom) bred forgetfulneſs; they dedicated their Land to Venus, who was worſhipped there, and much filthineſs was committed by them in that abominable Pagan Worſhip: Notwithſtanding all theſe Abominations overſpreading that Countrey, the Free Grace of God caſts a look of Love towards ſinful Cyprus, the Holy Ghoſt directs theſe Apoſtles thither, to Reclaim them from ſin, and to Reduce them to Chriſt. So upon Acts 15.39.
The ſecond Remark is; The firſt work of Saul and Barnabas in Cyprus was [They Preached the Word of God in the Synagogues of the Jews at Salamis] Verſe 5. We muſt know that Cyprus was exceeding full of Jews, and their Synagogues, being the largeſt Structures, were the moſt convenient Receptacles of large Aſſemblies, eſpecially in Salamis (the chief City of Cyprus, now call'd Famoguſta, ſituated on the Eaſt part of the Iſland over againſt Syria) there they Preached not only to receive the greater Reſort, but eſpecially, becauſe, tho' they were ſent unto the Gentiles, yet was it not to be till the Jews had Refuſed the Goſpel, as after appeareth. Acts 13.46. and 28.28. The Apoſtles were firſt to bleſs the Jews with the Goſpel of Chriſt, Acts 3.26. N.B. For Chriſt was properly the Apoſtles of the Circumciſion, Rom. 15.8. and Heb. 3.1. who therefore ſaith [I am not ſent, ſave to the lost Sheep of the houſe of Iſrael] Matth. 15.24. and accordingly he ſent his Apoſtles out firſt to feed thoſe poor ſcattered Sheep, Mat. 10.5, 6. Thoſe he calls the Children of the houſe, but the Gentiles no better than Doggs, Matth. 15.26. Yet when thoſe wanton and full-fed Children began to waſte their meat, and wickedly to crumble it into ſmall pieces, and caſt it under Table upon the ground, N.B. Then (as ſaith that brave Believing Woman) may dhe Gentile-Doggs lick up thoſe leavings, verſe 27. as they did here. The Vail of the Temple was Rent by Chriſt's Reſurrection, and the Partition-wall was now broken down, that Jews and Gentiles met here together.
The third Remark is; When Paul and Barnabas had well ſeaſoned this chief City of Cyprus with the ſavoury Salt of the Goſpel, from thence they travelled Preaching up and down the Iſland, till they came to Paphos, which was the fartheſt part of it Weſtward, and which is famous among the Heathen Poets for the worſhipping of Venus moſt eſpecially above all other places. Thither go they, verſe 6. to deſtroy that Diabolical Worſhip: And there they met with a Magical Jew called Bar-Jeſus, which ſignifies the Son of Jeſus (ſo had he called himſelf) as if he had been of the neareſt Alliance to our deareſt Redeemer. The Syriack names him Bar-Shuma, of Shem, a name, ſignifying, a man of great Name, and of high Renown for his Conjurations, as another Simon Magus. N.B. This was the third Wile of the Devil for his oppoſing the Goſpel by the curſed Jews; their firſt way was to curſe Chriſtians by their daily prayers [Maledic Domine Nazaraeis] as they call'd them. Their ſecond was by Emiſſaries. The Jews ſent every where abroad to cry down both Chriſt and his Goſpel with the utmoſt of their power in Preaching blaſphemouſly againſt it as a Cheat. And their third was this, of imploying many skilful in Magick (Magicians moſtly abounding at this time) who by their falſe Miracles endeavoured to out-face and vilifie the Divine and Real Miracles of Chriſt and his Apoſtles, as Jannes and Jambres (thoſe Sorcerers of Egypt) laboured for a while to bring the Miracles of Moſes into contempt, till they were overmaſtered. N.B. And ſo was this Sorcerer here, who was commonly call'd Elymas, which is the ſame in ſenſe with Magus, as the other ſenſe of Bar-Shuma is filius Inflationis, becauſe he being breathed upon by a Diabolical Inſpiration, uſed to Propheſie, as it alſo ſignifies filius Ʋlcerum, becauſe he profeſſed to undertake the cure of Ulcers; yet could not this Bar-Jeſus, or Bar-Jehoſhua (which ſignifies an Healer) heal his own helliſh ulcerated & adulterated heart; for when that great Man (Sergius Paulus) the Proconſul of the Countrey, and a docible perſon to good (which is rare in the Worlds Grandees) had ſent for Barnabas and Saul, deſiring to hear the Word of God, verſe 7. N.B. Which Deſire was a Divine Donative flowing from Elective Love in order to his Converſion and Salvation, and which this Sorcerer indeavoured with all his might to ſmother and diſappoint, verſe 8. withſtanding the Apoſtle's Doctrine, and indeavouring to pervert the Deputy from the Faith, N.B. Oh unhappy Princes in having ſuch Paraſitical claw-backs ſo familiarly in their preſence! This Magician is ſaid [to be with the Deputy] had too much of the Proconſul's Ear formerly, and now would have turned him away from his eternal happineſs. The greateſt Oppoſers of the Sacred Truth, have been the greateſt Courtiers: The Unclean Spirits (thoſe Internal Frogs) thruſt themſelves into Kings Palaces, Rev. 16.14. As the Plague of Frogs did into King Pharaoh's Palace, and Bed-chamber, Exod. 8.3. This is a peſtilent place for Impoſtors to be preſent in, and ſo become a Plague to too many over-credulous Potentates, too eaſily impoſed upon. The Arrians crept into Kings Courts in their time, and the Jeſuits learnt of them to do the ſame: And the like do the Arminians learn of them, as Utenbogardus in the Low Countreys, whatever all theſe, or any of theſe have done, or do now in our own Countrey. The Pope hath his Nuncio's, his Legates … latere, to reſiſt Reformation, and to ſupport his tottering Kingdom, but all in vain, as here, &c.
The fourth Remarks is; This Diabolical Sorcerer (of whoſe Corporation were thoſe Vagabond Exorciſts, Acts 19.13, &c.) N.B. Gave the firſt occaſion of changing the name of Saul into Paul; for as Luke (the Author of this Book) never before call'd this great Apoſtle [Paul] ſo he never after this calleth him [Saul.] There be various conjectures among the Learned (Antient and Modern) about theſe two names given to this one ſingle Apoſtle, Acts 13.9. (1.) The moſt current Opinion among the Antients is, that he had this name of Paul given him at his Converſion and Baptiſm: For Ambroſe writeth wittily upon this thus, [Before this Apoſtle was waſhed with Spiritual Precepts, he was a Blaſphemer, and a Saul; but when the Rain of heavenly Waſhing had flowed down upon him, then the Blaſphemer, the Perſecutor, and the Saul was ſlain; but the Apoſtle, the righteous, and the Paul was revived: And to the like purpoſe ſaith Auguſtin [After that this man was brought to the Maſter, to learn of him how to be meek and gentle, &c. Then Saul laid aſide his old Coat of Sin, and of being bloody with Slaughters, and took upon him the Coat of Gentleneſs and Humility, ſo of a Saul was made a Paul.
The ſecond Opinion is that of Origen, that he had two names after the manner of other Hebrews, and to him agreeth Anſelm, but Oecumenius ſteps farther, ſaying, that ſeeing ſome other Apoſtles had two names given them by Chriſt, this ſame Apoſtle muſt not have leſs honour in this reſpect than the other Apoſtles, therefore Chriſt changeth his name, that what chief thing the Prince of the Apostles had (namely, Peter Bar-Jona) this man might have alſo, and ſo receive an Argument of greater conjunction: They all think this was done at his Converſion, but if ſo, then Luke would have changed Saul into Paul ever after that; or (at the leaſt) would have uſed indifferently, ſometimes the one name, and ſometimes the other, eſpecially when he came among the Jews again.
The third Conjecture is various about the Etymology of theſe two names in Hebrew, Greek and Latine. (1.) The Hebrew name Saul, was the name of a proud and bloody King (ſignifying Thirſty, or deſirous of Blood) therefore no deſirable name; but now, when this Wolf had left worrying Chriſt's Lambs, and became one of thoſe Lambs himſelf, that name muſt be changed into Paul, which is derived either from Palah, to ſegregate, as he was now choſen and ſegregated from the World; or from Pagnal, to work; for Chriſt's heart-changing and life-changing work appeared now in him paſſively, and he was now called unto the great Apoſtolical work of Chriſt, from his former Damnable work of the Devil. N.B. (2.) The Greek (as Hierom and Ephrem, &c. ſay) foreign, a name taken from Turbulency, but foreign comes from foreign, Rest and Quiet, or foreign, a ceſſando, becauſe Chriſt had quenched the Fire of Hell in him, and made him to ceaſe from his fiery Perſecution. Or laſtly of [Pi] the Hebrew word for a mouth, and foreign the Greek word for a Trumpet; becauſe this man muſt now become as mad for Chriſt, as ever he had been againſt him, 2 Cor. 5.13. and muſt now become as mad for Chriſt, as ever he had been againſt him, 2 Cor. 5.13. and muſt open his mouth to ſound out like a Trumpet the Grace of the Goſpel of Chriſt. N.B. (3.) The Latine, Paulus, Auguſtin deriveth [quaſi paululus, or parvulus] becauſe of a proud Phariſee, he became an humble Diſciple of Chriſt. But to leave theſe curious Criticiſms.
N.B. The …ourth and best Opinion is, That his Hebrew name Saul was changed into the Roman name Paul, when he began his Miniſtry among the Gentiles. For hitherto he had converſed among the Jews and Syrians, unto whom the name [Saul] was moſt acceptable. N.B. Therefore Luke calls him only by that name, while his Miniſtry continued among them; but now beginning to ſpeak here of his Miniſtry among the Gentiles, he adviſedly recordeth him by this new name of Paul ever after, for having begun his Apoſtleſhip of the uncircumciſion, it was never to ceaſe, till Paul himſelf ceaſed to live: And as he had hitherto been called Saul (as he was a Jew-born, and Hebrew of the Hebrews, Phil. 3.5.) ſo now is he called Paul, as he was a Roman, a free Deniſon of Rome, Acts 22.25, 26, 27, 28. N.B. And they of the houſhold of Sergius Paulus began first to call him by this name upon the converſion of this great Proconſul, whoſe name Paulus being put upon this Apoſtle, it would not a little avail in moving others to Reverence him, eſpecially the Greeks and Romans, among whom he here began his Apoſtleſhip, ſeeing that name was of good account in ſeveral of the chief Roman Families: He did not ambitiouſly arrogate this high name to himſelf, but it was put upon him by others, and principally by the Deputy, for the glory of God: So that this change of name (like that of Roman Conquerours) was probable to be a Memorandum of the firſt Spoils Paul brought from the Gentiles into the Church of Chriſt, yet was it not the Head, but the Heart of this Sergius Paulus, which Paul conquered here, &c.
The fifth Remark is; The firſt Miracle that was wrought among the Gentiles, muſt be the ſtriking of a perverſe and perverting Jew with bodily Blindneſs, which matter may very well become an Allegory. N.B. Prefiguring that moſt Tremendous Judgment of God upon the Jews, falling at that time under a Judicial blindneſs of mind, and hardneſs of heart, by the juſt Judgment of God, which is oft mentioned in Scripture, Iſa. 6, 9, 10. Matth. 13.13, 14, 15. Mark 4.12. Luke 8.10. John 12.40. Acts 28.26. Rom. 11.8. N.B. Matthew ſeemeth to ſpeak of the more proximate cauſe, namely, of their ſinful Act preceding this Divine Judgment; but Iſaiah, John, Luke and Paul, of the Judicial Act of God, which is the higher, but remoter cauſe; importing thus much, that God firſt ſent them Moſes and the Prophets, by whom they might have ſeen and known his Will, yet ſtill they would not ſee, nor hear, nor underſtand, nor convert, nor be healed, therefore did God at the laſt leave them to the Reprobation of their own minds, even in the Prophet Iſaiah's day. Now (ſaith our Saviour) what was applicable to the Jews in the Prophet's time, is much more applicable to you (of whom Iſaiah propheſied) in my time. The generality of the Jews have ſo deſpiſed the Grace of God, that their Day of Grace is now over; God is reſolved, he will not convert, nor heal them: They have had light, they have ſeen me, and my works they have heard both mine and the Baptiſt's Sermons, but in ſeeing they would not ſee, and in hearing they would not hear nor understand; therefore are they fallen under a Judicial Hardneſs and Blindneſs. N.B. This is a Judgment (in ſome reſpect) worſe than Hell it ſelf; for beſide that God inflicts it as a puniſhment for former Obſtinacy, this Hardneſs of Heart is one of the greateſt ſins, and ſo a far greater evil than any of the greateſt puniſhments. Hence a Reverend Man of God had this ſaying [I had rather be in Hell with a ſenſible ſpirit, than live upon Earth with an hard heart, and a reprobate mind] Sin being a moral evil, and puniſhment only a natural evil. therefore there is worſe evil in ſin than in puniſhment for ſin. N.B. Thus the Allegory runs parallel in all parts. As this obſtinate Jew Elimas was ſtruck blind at the Converſion of the Gentiles; ſo the Generation of the Jews in general were ſmitten at that time with Judiciary Blindneſs. And as Paul did not doom this perverſe Jew to a perpetual Blindneſe, but only for a ſeaſon he ſhould not ſee the Sun, Acts 13.11. So God hath doomed the Jews in general, to a blindneſs in part only, Rom. 11.25. 'Tis neither total, nor perpetual; as this Sorcerer ſaw after, and perhaps a Convert, &c. So when God ſhall unite thoſe two Sticks, Ezek. 37.19, &c. and makes way for the Kings of the Eaſt, Rev. 16.12. then ſhall it be ſaid of Jacob and of Iſrael, Oh what hath God wrought! Numb. 23.23. at the Jews Converſion.
The ſixth Remark is; The bundle of Marvels in this firſt Miracle of blinding Elimas. N.B. As, (1.) That it might not be objected againſt Paul; what he ſpake and did was a pang and tranſport of unruly paſſion; this is prudently preoccupated by that clauſe [Paul being filled with the Holy Ghoſt] verſe 9. to ſignifie, that what Paul ſaid and did to this Sorcerer, was not any products of that Ranting Devil (Anger) which makes many men mad both in their ſayings and doings: But all was managed under the conduct of the Holy Spirit of God.
N.B. (2.) Paul ſet his Eyes upon this Sorcerer, (as if he would have looked through him) verſe 9 no doubt but with angry and burning Eyes ſparkling out fiery Beams. Godly Men (eſpecially Miniſters) have a daunting preſence, Acts 3.12. and 6.15. Here was juſt ground for Paul's holy Indignation, when he ſaw on the one hand this Proconſul Sergius Paulus have ſome panting deſires after the good ways of God, and, like a docible Diſciple of Chriſt, had already got both a liſtening Ear, and a longing Heart after ſaving knowledge: And on the other hand, this pieviſh Conjurer indeavouring to blaſt thoſe bleſſed and hopeful buddings (which God hath promiſed to bleſs, Iſa. 44.3. in the old Tranſlation) he could not but be more than a little concerned, well knowing that the Converſion of a Great Man is of great conſequence, having many ſhadows to follow ſuch a Body, eſpecially this firſt-fruits of the Goſpel, in order to the Gentiles Converſion; therefore is it no wonder if Paul was ſo loth to loſe this Governour of Cyprus, who might have great Influence upon the Governed, his Subjects.
N.B. (3.) After this dazling Lightning which Paul's Incenſed Eyes had darted out upon Elimas, followed that terrible Thunder-crack mentioned verſe 10. [Oh full of all ſubtilty and of all miſchief!] This was the firſt frightful crack: Importing, that this ſubtle Sorcerer (by long dealing and trading in Sorcery) had got a Dexterity in doing evil, as foreign ſignifies a facility and readineſs to run the Devil's Errands. The ſecond Crack was [Thou Child of the Devil] John 8.44. Matth. 13.38. 1 John 3.8. that not only will, but muſt do what the Devil bids, who is call'd the Deſtroyer, and whoſe work it was to hinder the Salvation of this Deputy and his Family. The third Crack was [Thou Enemy of all Righteouſneſs] This is more than is found in any ſingle Sinner. The Adulterer is an Enemy to Chaſtity; the Drunkard to Sobriety, &c. but he that hindereth others from Heaven, is an Enemy to all Righteouſneſs. The fourth Crack was [Wilt thou not ceaſe to pervert the good ways of God?] The Greek word for pervert ſignifies a digging up, or ditching over God's good ways, ſo as to render them unpaſſable; to repreſent them crooked which are ſtraight in themſelves; this was deviliſh. This Sorcerer lay what Rubbs he could in the way of this great Man, to keep him from coming into, and from continuing in the good ways of God. N.B. But the fifth and laſt (which was the loudeſt and moſt confounding) Thunder-crack was in theſe words [And now behold the hand of the Lord is upon thee, and thou ſhalt be blind, and not ſee the Sun for a ſeaſon; and immediately there fell upon him a Miſt and a Darkneſs, and he went about, ſeeking ſome to lead him by the hand.] v. 11. Here the ſpire of Lightning fell effectually upon this Perverter, and ſtrikes him blind: No ſooner was the Doom denounced, but it was immediately executed, Verbum Déi eſt Factivum: The hand of the Lord (which is his Almighty Power, either for Mercy or Judgment) did preſently accompliſh what he had denounced againſt this Sorcerer by the mouth of his Servant. N.B. Oh ſad and doleful Doom! If it be a pleaſant thing to behold the Sun, Eccleſ. 11.7. then muſt it be very uncomfortable to be blind. Life without light is called a lifeleſs life. N.B. This was done at Paphos, where Venus had her Temple, and where their old blind Superſtition doted upon their blind God Cupid. Now this blind Magician was made to grope for his Fellow, that ſame blind Cupid, yet little Relief would he find therein, could he have found him; for if the blind lead the blind, both fall into the Ditch, and the Leader falls loweſt and undermoſt, ſo have the worſt of it, even the hotteſt place in Hell, Matth. 1….14. N.B. Thus the Lord ſmote thoſe ſinful Sodomites with Blindneſs, ſo that they wearied themſelves to find Lot's Door, and found it not for their miſchievous Intentions, Gen. 19.11. And thus the Cavalry of the Syrian Army were ſmitten with Blindneſs, ſo that they could not captivate that one ſingle Servant of God Eliſha, 2 Kings 6.18. Their ſenſes being ſo deluded by a Divine Operation; yet was this Conjurer worſe confounded than they, and ſtopped in his perverting carreer.
The ſeventh Remark is; In the midſt of wrath God remembers mercy, even in his dealing with wicked men, Hab. 3.2. and ſtirs not up all his wrath, Pſal. 78.38. This Blindneſs therefore was not a perpetual (as it might have been) but only a temporary Blindneſs. [Thou ſhalt not ſee the Sun for a ſeaſon.] N.B. This phraſe intimateth, that it was inflicted upon him not ſo much in a poenal, as in a medicinal way, that he might be reclaimed from his Villany, be reduced by Repentance, and receive his ſight again. The Antients do (without Book) affirm, that he did hereby Repent of his ſin, and was reſtored to his Eye-ſight again, yet after this (they ſay) he returned with the Dog to his Vomit, and with the Sow to his wallowing in the Mire, not only of his old Judaiſm, but to his deviliſh Magick Tricks again; which ſhews, he repented of his very Repentance, but ſo did not Paul, who was ſtruck blind alſo, Acts 9.8. for he ſaw ſavingly, &c.
The eighth Remark is; God over-ſhoots Satan in his own Bow. That which the Devil deſigned, for obſtructing the Goſpel, was over-ruled by the Lord for a farther promoting it; Sergius Paulus was ſet upon by Satan in this Sorcerer to be turned aſide from becoming a Proſelyte, yet when this prudent man ſaw that the Goſpel (which Paul Preached) was attended with ſo much Majeſty, and with ſuch a power of working Miracles accompanying it, he the more firmly believed, being aſtoniſhed at the Doctrine of the Lord, verſe 12. N.B. The Word never works more kindly, than when it is received with admiration. The ſecond Journey Paul and Barnabas took from Cyprus (when they had done their work there) N.B. Was to Perga in Pamphilia, verſe 13. whereof we have nothing of note Recorded, ſave only how their Collegue that miniſtred to them, verſe 5. plaid them a ſlippery Trick there; though ſome ſay this was that John Mark who wrote the Goſpel called by his name; yet his departure from them at this juncture (when they were walking their Biennial Circuit) was blame-worthy, Acts 15.38. Whatever was the cauſe of this withdrawment from the Yoke of Chriſt. Sundry Conjectures there be why he did ſo. N.B. As (1.) That he foreſaw (from this ſhort Experience) what difficulties and dangers attended the Goſpel, and therefore in time provided for his own ſafety, and avoided it, as one ſoon weary of his work. There be too many who can be content to be doing ſomething for Chriſt, yet care not to meet with ſuffering little or nothing for him; as the King of Navarr told Beza, He would launch no farther into the Sea of Religion, than ſo as that he might be ſure to ſave himſelf by returning ſafe home to Shore at night. (2.) N.B. Some ſuppoſe Mark returned to Jeruſalem out of an over-fond affection to his Aged Mother, who lived there: But he had learnt a better Leſſon in his own Goſpel, Mark 10.29, 30. to forſake Mothers for Chriſt, who promiſed to be worth ten Mothers to him, &c.
N.B. The third Conjecture is; That Mark heard of the Impriſonment of Peter (with whom he had ſome ſpecial familiarity, yea, a peculiar Intereſt in him, as appeareth from 1 Pet. 5.13. whom Peter there calls his Son, and in that Peter was ſo well acquainted with Mark's Mother's houſe, Acts 12.12.) therefore his extraordinary reſpect to Peter might draw him back to ſee what became of him at Jeruſalem.
N.B. The fourth Opinion is; That his Relation to Peter (who was the ſpecial Miniſter of the Circumciſion) made him the more ſhy and nice to venture among the Uncircumciſed Gentiles, not only leſt he ſhould not ſhun that occaſion of offence to the Jews and Peter, but alſo becauſe he fore thought of the Tediouſneſs of that two years Journey, they having now but newly entred therein, who had met with a Temple of Venus at Paphos in Cyprus, and now were come to Perga in Pamphylia, where there was another Temple of Diana (which would unavoidably create trouble enough to thoſe that cried down their Idolatrous Worſhip) and they were now like to go deeper into the thickeſt of theſe Idol worſhippers every day more than other; this might become Mark's diſcouragement. N.B. But whatever was the cauſe of Mark's withdrawment from this work, it was ſo unwarrantable, as to make a breach betwixt him and them for the preſent; nay, it occaſioned that bitter Paroxiſm betwixt Paul and Barnabas afterward, even the great commotion or perturbation, Acts 15.39. Let us leave Mark in his Journey to Jeruſalem (learning this Leſſon only from his frailty, [Let him that thinks he ſtands, take heed leſt he fall] 1 Cor. 10.12.) whither when he came, he did abide there till Paul and Barnabas came thither again N.B. Beſide this Remark of Mark's departure from his Miniſtry here, we find nothing remarkable concerning Paul and Barnabas at Perga in Pamphylia; no more is Recorded of them.
Their third Journey was to Antioch in Piſidia, verſe 14. ſo called to diſtinguiſh it from the other Antioch of Syria (from whence they ſet forth, verſe 1, 3, 4. and Acts 11.19.) which was next to, if not part of Pamphylia. Here theſe two Apoſtles (as we read) went into the Jews Synagogue upon their Sabbath day, N.B. Either to joyn with the Jews in their Worſhip (which was not then unlawful) or rather to get an opportunity of Preaching the Goſpel more publickly to them; for this was the grand Errand of their coming thither: And the Rulers of the Synagogue ſoon gave them a candid Invitation thereunto after the Reading of the Law and the Prophets, v. 15, &c.
The other part of this Chapter begins with the ſpecial Remarks upon Paul and Barnabas's Actings at this Antioch, where Paul Preacheth a moſt powerful Sermon, wherein a general proſpect may be preſented as to the form and manner of his Convincing Diſcourſe in theſe following particulars. As (1ſt.) His Prologue or Preface, v. 16. wherein he craves their careful attention, which (he intimates) none could do, but only ſuch as truly feared God; for that is the proper Character of a right Attentive Hearer. (2ly.) His Narrative of the Divine Benefits which the Lord of old beſtowed upon his People Iſrael frankly for the Meſſia'hs ſake, and theſe he reckons up to be four. (1.) God's free Electing of them above all Nations, and his wonderful delivering them out of Egypt; verſe 17. (2.) God's Indulgency towards them for forty years in the Wilderneſs, as a Mother bears with her Child's frowardneſs, or as an Huband bears with his Wife's croſſneſs, verſe 18. (3.) His giving them the Poſſeſſion and Improvement of the Land of Promiſe, verſe 19. (4.) His conſtituting them into a form of Government there, both that of Ariſtocracy under Judges, verſe 20. and that of Monarchy both under Saul, verſe 21. and under David, verſe 22. Then (3ly.) He lays down his Propoſition, That Jeſus is the Chriſt, the Saviour of the World, v. 23, (4ly.) The Illuſtration of the Propoſition, variouſly proving it; as (1.) From Chriſt's Stock and Family according to the fleſh foretold by God, verſe 23. (2.) From his Fore-runner fore-told by Iſaiah and Malachy, verſe 24. (3.) From the Teſtimony of John Baptiſt himſelf, verſe 25. (4.) From the Reſurrection of Chriſt, verſe 30. which he aſſerts as well fortified with the Teſtimony, (1.) Of the Apoſtles and many Galileans, v. 31. and (2) Of the Prophets, both David, verſe 33, 35. and Iſaiah, verſe 34. (5ly) He anticipates Objections that ſome might raiſe againſt his Propoſition; as (1.) None muſt look upon themſelves to be unconcerned in this Truth; for the holding forth of the Meſſiah was of univerſal concern to preſent as well as to paſt Times, verſe 32, 33. (2.) None muſt be offended at Chriſt's unjuſt condemnation, whereof the Cauſe (he tells them) was only the Jews Ignorance, verſe 27. nor at Chriſt's Ignominious Death upon the Croſs, verſe 28. nor yet at his Burial, verſe 29. (6ly.) And laſtly, His Epilogue, wherein he excites his Auditory to an hearty Imbracement of the Goſpel, by two Arguments; the firſt is drawn from the Advantage thereby, informing them, that many benefits do redound unto thoſe who imbrace the Faith in Chriſt, verſe 38. and 39. And the ſecond is drawn from the danger of neglecting it; Contemners of Chriſt (ſaith he) God will ſeverely puniſh at the laſt day, v. 40, 41.
Having here drawn a Graphical Scheme of Paul's Seraphical Sermon, now come we to the particular Remarks.
The firſt is; It may juſtly be wondered at how Paul got the liberty to Preach thus publickly as well as powerfully in the Jews Synagogue, ſeeing the Jews generally did ſo hate him, as appeareth by that danger he was in at Damaſcus through the Jews Machinations againſt him, who had wrought with the Governour of that City to apprehend him, and there they would have diſpatched him, had he not been let down over the City-wall in a Basket, Acts 9.22, 23, 24, 25. 2 Cor. 11.32, 33. And ſeeing alſo that no man might preſume to Preach in their Aſſemblies without lawful Authority, and a ſolemn Calling thereunto by the Governours which God had ſet over them in their Law, and appointed them for ordaining Preachers. This Doubt is exprreſly reſolved, verſe 14. Acts 13. ſaying, The Rulers of the Synagogue gave him a call to this work: But that they ſhould do ſo, is the greater wonder of the two: For the difficulty lieth, how did thoſe Rulers know that Paul and Barnabas were qualified for Preaching-work? It may be anſwered, by their former converſe with them; for it cannot be imagined that this was the firſt time they had ſeen them, nor that they came to Town that very day; but (as Dr. Lightfoot ſuppoſeth) the Rulers had been converſing with Paul and Barnabas before this ſome time, whereby they underſtood their Ability to give a word of Exhortation, and not only ſo, but probably thoſe very Rulers had (by converſing with thoſe Apoſtles) by this time drunk in ſome Reſpect for, and Affection to the Goſpel; hereupon they did thus urge them to Preach it to the people.
The ſecond Remark is; 'Tis a laudable cuſtom to read ſome portion of Scripture firſt, and then to expound and apply it before the Sermon begin. N.B. This was the practice of the Prieſts of the Lord in the Jewiſh Synagogues, and this ought to be done in our Chriſtian Churches. The Reading of the Law was commanded by Moſes, and (the Rabbins ſay) that Ezra commanded the Reading of the Prophets alſo in their Synagogues, and both the Law and the Prophets were ſo diſtributed into parts, and ſo many Sections, as by Reading every Sabbath day one of them, they might Read the whole of both once a year. N B. That the Scriptures were Read in the Synagogues, many proofs do demonſtrate, as Luke 4.16. Acts 13.15. and 27. and Acts 15.21, &c. And that they were expounded alſo is as demonſtrable, Neh. 8.5, 8. Acts 9.22, &c. [foreign] there uſed, doth ſignifie that they proved the propoſed Truth by comparing Scripture with Scripture, and laying one place to another as Joyners, that, in order to Erect a Fabrick, firſt fit all the parts of their work together, ſo that each part may perfectly agree with the other, &c. Thus the Prieſts in Nehemiah's day Read the Scripture, and gave the ſenſe thereof to the people, for it was their ſpecial Office to Inſtruct them, Deut. 33.10. Mal. 2.7, &c. hereupon theſe Levites, Neh. 8.8. did not only Read the Law, but alſo (as Tremellius renders it) Dabant Intelligentiam per Scripturam ipſam, they cauſed the people to underſtand the meaning of one Scripture, by comparing it with another. N.B. Parallel Texts, like Looking-glaſſes placed one againſt another, do caſt a mutual Light one to another. And thus the Lapidary uſeth to brighten his hard Diamond with the Duſt that is ſhaved off from it ſelf, and ſo ought hard Scriptures to be opened and explained by thoſe that are plainer: But above all, N.B. The Example of our Lord himſelf maketh it a moſt commendable Cuſtom: This was Chriſt's own Cuſtom, to Read and Expound the Scripture, Luke 4.16, 17, 18, 19. where we are told, that our Lord did not only open the Book to read, but he alſo opened that portion of Scripture which he had Read: As he was admitted to be [Maphtir] or publick Reader of the ſecond Leſſon in the Prophets for that day; So he became both his own interpreter, and paraphraſt too, tho' for his pinching them too cloſe, his life was then indangred.
The third Remark is; The ſucceſs of that powerful Sermon which Paul preached this firſt Sabbath-day after the Reading of the Law and the Prophets (as aforeſaid) upon the Auditory. The Auditors conſiſted of two ſorts, the Jews, and the Gentiles.
N.B. (1ſt.) The Jews were ſome good and ſome bad. The latter were offended at this Apoſtolical Doctrine, at thoſe offence that Solemn Aſſembly was broken up by the averſneſs and outrage of thoſe bad Jews againſt the Goſpel; but the former took the better part and joyned with the honeſt Gentiles who were (both together) wrought upon by the word of God, Acts 13.42, 43. N.B. Thus God will …ut in for his part with the Devil, and not ſuffer him to take all, Chriſt as it is promiſed, Iſa. 53.12.) will divide the ſpoil with the ſtrong, with the ſtrong People, with the ſtrong Turk, and with the ſtrong World, yea with the ſtrong Devil, he will ſcramble among the ſtrongeſt of his Enemies for his ſhare, even among the curſed Jews themſelves, who were his Crucifyers: He will (out of his gracious Nature, Exod. 22.27.) pluck ſome, yea many (as 'tis ſaid here) of them as brands out of the fire, Zech. 3.2, 3. As he had done firſt 3000. and then 5000. more by Peter's two Sermons, (as is above mentioned.) ſo here were alſo many Jews converted by this Sermon of Paul, whom he exhorted to continue in the Grace of God ver. 43. that is, in the Doctrine of the Goſpel which is called the Grace of God, Hebr. 12.15. And the true Grace wherein we ſtand, 1. Pet. ch. 5. v. 12. well-knowing what fierce Encounters Satan uſually makes to blaſt the bleſſed buddings and beginnings of Evangelical goodneſs in any.
N.B. Thus the ſame Sun (of Righteouſneſs) which hardens Clay (thoſe reprobate Jews) yet ſoftens wax, the other that were eternally elected.
(2ly.) The Gentiles were Docible where ſome of thoſe Jews were Refractory, and they were willingly ready to receive the Goſpel that thoſe obſtinate Jews did ſo wilfully reject [they beſought that theſe ſame words might be preached to them the next Sabbath] ver. 42. Acts 13. or (as the text may be read) in the week-days between the Sabbath namely, upon the ſecond and fifth days of the week (before the next Sabbath came) on which they uſed to meet in their Synagogues as on the Sabbath-day, according (as their Rabbins ſay) to the appointment of Ezra: And the Apoſtles preaching upon thoſe two Week-days did ſo wonderfully work upon their Auditors, that upon the next Sabbath almoſt all the City was gathered together to hear the word. N. B. Here we have a good warrant for Week-day Lectures, where God gave a Teſtimony to the Word of his Grace both to the benefit and bleſſing of Jews and Gentiles, ver. 43, 44. For not only many Jews and Religious Proſelytes (ſuch as were come off from Paganiſm to own the true God in Iudaiſm) followed Paul and Barnabas, but alſo a great multitude of Gentiles, ver. 45. did embrace the Goſpel. When the perverſe Jews ſaw that the Gentiles were made equal with them, this inraged them with envy, whereupon they ſtirred up ſome Female Unbelieving Proſelytes, and ſome of the Chief of the City againſt the Apoſtles, ſo that they drove them out of their Coaſts, having a furious indignation at the great Confluence of the Gentiles and the happy growth of the Goſpel: This their contempt thereof did declare them unworthy of eternal life, verſe 46. N.B. Therefore the Apoſtles ſhook the Duſt from off their feet in Teſtimony againſt thoſe deſpiſers (as Chriſt had commanded, Mat. 10.14.) diſdaining to carry away any of their accurſed duſt, or have any farther Communion with them, they then turned to the Gentiles according to the prophecy, (in Iſa. 4.9.6.) v. 46, 47 When the Gentiles underſtood by that Prophecy their own intereſt in Chriſt, and their Calling to the hope of Salvation, they received the Goſpel with more Veneration and greater Joy, and they glorified God, who, as he had ordained their Salvation as the end, ordained alſo the hearing of the Word as their means to that end, ver. 48. Then in ſpight of all oppoſition the Goſpel ſpread like Leaven throughout all the Region, ver. 49. Though the Jews ſtirred up thoſe devout Women among them (that were Zealous for the Law and againſt the Goſpel) to oppoſe it, theſe tools they chuſed, becauſe [faminae quicquid volunt, valdè volunt] Women are moſt earneſt in what way they undertake, verſe 50. but they leaving the very duſt as Heatheniſh behind them, They went to Iconium, &c.