Verse-by-Verse Bible Commentary
Acts 14:16

Clarke's Commentary

Verse Acts 14:16. Who in times past suffered all nations, c.] The words παντα τα εθνη, which we here translate, all nations, should be rendered, all the Gentiles, merely to distinguish them from the Jewish people: who having a revelation, were not left to walk in their own ways but the heathens, who had not a revelation, were suffered to form their creed, and mode of worship, according to their own caprice.

Bridgeway Bible Commentary

Other churches in Galatia (14:1-28)

Paul and Barnabas moved on to the town of Iconium, where events followed the same pattern as in Antioch. They preached in the synagogue and both Jews and Gentiles believed. But as the number of converts increased, the people of the city became clearly divided between supporters of the apostles and supporters of the Jewish leaders. Because of the threat of murder, the apostles fled the city and went to Lystra (14:1-7).
When the apostles healed a crippled man in Lystra, the people thought they must have been two of the Greek gods, so prepared offerings for them (8-13). At first the apostles did not know what was happening, as they did not understand the local language (v. 11), but as soon as they found out they corrected the misunderstanding. In the synagogues they had based their preaching on the revelation of God in the Old Testament, but on this occasion their preaching had a different basis. Idol worshippers knew nothing of the Old Testament, so the apostles explained something of the character of God from his activity in the world of nature (14-18).

Again the Jews stirred up opposition and Paul was almost killed (19). Possibly the wounds he later referred to in his Letter to the Galatians were the result of injuries he received on this occasion (Galatians 6:17).

The apostles then moved on to Derbe, where they founded another church (20). Not lacking in courage, they returned through the cities where they had only recently been persecuted, for they knew how important it was to strengthen the young churches and appoint elders. The apostles had given these new converts a solid foundation of teaching, and they trusted God to uphold and guide them (21-23).
After a short time in Perga, which they had missed on the outward journey, the two apostles returned to the church that had sent them out. With thanks to God they told of the work that he had done among the Gentiles through them (24-28).

Elders (church leaders)

The appointment of elders was part of God’s plan to give spiritual leadership to the churches. In Old Testament Israel the leaders of the community were known as elders (Exodus 24:1; Deuteronomy 21:1-6; Ruth 4:2-11) and in the Israel of New Testament times people called elders administered Jewish affairs through the synagogues (Mark 15:1; Luke 7:3). In similar fashion there were elders to provide leadership to the new community of God’s people, the church.

In the early days of Acts when the Jerusalem church was the only church, the leaders were the apostles (Acts 4:37; Acts 6:2-4). As the apostles’ work outside Jerusalem increased, there arose within the Jerusalem church a group of elders that was distinct from the apostles (Acts 11:30; Acts 15:6). Other churches followed this practice, though the New Testament writers did not always give the elders an official title. The emphasis was more on the work they did than the office they held (Acts 13:1; Acts 14:23; 1 Corinthians 16:16; 1 Corinthians 16:16; 1 Thessalonians 5:12-13; 1 Thessalonians 5:12-13; Hebrews 13:7,Hebrews 13:17; 1 Peter 5:1-2; 1 Peter 5:1-2).

This truth is evident in the variety of words that the Bible uses for elders - shepherds, overseers, guardians, leaders and bishops. Most of these words come from only two words in the Greek of the original New Testament, presbuteroi and episkopoi. Both Greek words seem to apply to the same person and office. For example (in the words of the RSV), in Acts 20:17 Paul sent for the elders (presbuteroi) of the Ephesian church, but when they came (v. 28) he called them guardians (episkopoi). Likewise in Titus 1:5 he told Titus to appoint elders (presbuteroi), then in the same sentence (v. 7) he called them bishops (episkopoi). In reference to any specific local church Paul always used the plural ‘elders’ rather than the singular ‘elder’ (Acts 14:23; Acts 20:17; Philippians 1:1; 1 Thessalonians 5:12; 1 Thessalonians 5:12).

Elders were shepherds who led, ruled, guided and cared for the flock (Acts 20:28; 1 Timothy 3:5; 1 Timothy 3:5; 1 Timothy 5:17; Hebrews 13:17; 1 Peter 5:1-3; 1 Peter 5:1-3). They had to have some ability at teaching (1 Timothy 3:2) so that they could feed the church with instruction that was helpful and protect it from what was harmful (Acts 20:28-30; 1 Timothy 6:3-5; 1 Timothy 6:3-5; Titus 1:9; 2 John 1:7-11; 2 John 1:7-11). The church on its part was to support financially those who sacrificed their time and income to minister to it (Galatians 6:6; 1 Timothy 5:17-18; 1 Timothy 5:17-18).

Besides having the right abilities, elders were to be blameless in their character and behaviour (1 Timothy 3:1-7; Titus 1:5-9). They were to be examples to the church, and were never to use their authority to advance their own interests or force their personal wishes upon others (Hebrews 13:7; 1 Peter 5:2-3; 1 Peter 5:2-3).

The Bible contains no specific instructions concerning the procedure for choosing and appointing elders. In the case of a new church, it seems that the first elders were appointed by the founders of the church (Acts 14:23). Normally, an appointment was not made too soon after a person’s conversion, as time was necessary for spiritual character and gift to develop (1 Timothy 3:6; 1 Timothy 5:22). Although those making the appointment needed to realize that only the Holy Spirit could really make a person an elder (Acts 20:28; 1 Corinthians 12:11; 1 Corinthians 12:11,1 Corinthians 12:28), they needed to realize also that elders could function properly only if they had the church’s respect and confidence (1 Thessalonians 5:12-13; Hebrews 13:17). For this reason they probably shared in prayer and consultation with the church before making the appointment (cf. Acts 6:3).

As a church grew, other people developed the sorts of spiritual gifts that directed them towards eldership (1 Timothy 3:1). In addition, existing leaders had a responsibility to train those who possessed the right leadership abilities (2 Timothy 2:2; cf. Acts 16:2-3). No doubt the existing elders were the ones who made the new appointments (1 Timothy 4:14; cf. Acts 1:21-26), but again only in fellowship with the church as a whole (cf. Acts 15:22).

THE CHURCH AND ITS FUNCTION

At this point it may be helpful to look back over what we have learnt of the church so far and add a few more notes concerning how the early churches operated.

God’s plan in operation

After the repeated failures that marked the early days of human history, God declared his purpose to choose for himself a people through whom he would provide a salvation for all the world. He began by choosing one man, Abraham, and promising to make from him a nation that would be in a special sense God’s people and his channel of blessing to the whole world. The people of this nation, Israel, were therefore both Abraham’s physical descendants and God’s chosen people (Genesis 12:1-3; Exodus 6:7; Exodus 19:5-6; John 8:37).

This did not mean, however, that all those born into the Israelite race were, on account of their nationality, automatically forgiven their sins and blessed with God’s eternal favour. On the contrary the history of Israel shows that from the beginning most of the people were ungodly and unrepentant. Those who, like Abraham, truly trusted God and desired to obey him were always only a minority within the nation (Isaiah 1:4,Isaiah 1:11-20; Romans 11:2-7; Hebrews 3:16). These were God’s true people, the true Israel, the true descendants of Abraham (Romans 2:28-29; Romans 4:9-12; Romans 9:6-8).

From this faithful minority came one person, Jesus the Messiah, who was the divinely chosen descendant of Abraham to whom God’s promises to Abraham pointed. All God’s ideals for Israel and all his promised blessings for the human race were fulfilled in Jesus (Galatians 3:16). Jesus then took the few remaining faithful Israelites of his day and made them the nucleus of God’s new people, the Christian church (Matthew 16:18). The church, then, was both old and new. It was old in that it was a continuation of that body of believers who in every age remained faithful to God. It was new in that it did not formally come into being till after the death, resurrection and ascension of Jesus (Matthew 16:18,Matthew 16:21; Titus 2:14; 1 Peter 2:9; 1 Peter 2:9).

The word used by Jesus and translated ‘church’ meant originally a collection of people - a meeting, gathering or community. It was used for the Old Testament community of Israel, and was particularly suitable for the new community, the Christian church, that came into existence on the Day of Pentecost (Exodus 12:6; Exodus 35:1; Deuteronomy 9:10; Deuteronomy 23:3; Acts 2:1-4; Acts 5:11; Acts 7:38; Acts 8:1).

The body of Christ

As the church grew, Christians understood its meaning more fully. They saw that Christ and the church are inseparably united and make up one complete whole, just as the head and the body make up one complete person. Through his resurrection and ascension, Christ became Head of the church. He has supreme authority over it and is the source of its life, growth and strength (Ephesians 1:20-23; Ephesians 4:15-16; Colossians 1:18; Colossians 2:19). Another picture of the relationship between Christ and the church is that of marriage. This emphasizes Christ’s love for the church and shows how, in order to gain the church as his bride, he laid down his life in sacrifice (Ephesians 5:23,Ephesians 5:25).

Both the picture of the body and the picture of marriage illustrate Christ’s headship of the church (Ephesians 1:22-23; Ephesians 5:23). Both pictures also make it clear that God accepts the church as holy and faultless only because it shares the life and righteousness of Christ (Ephesians 5:26-27; Colossians 1:22).

This view of the church in all its perfection as the body of Christ is one that God alone sees. The view that people in general see is of the church in a world of sin where it is troubled by imperfection and failure (cf. 1 Corinthians 1:2 with 1 Corinthians 3:1-3; cf. Ephesians 1:1-4 with Ephesians 4:25-32). God sees the church as the full number of believers of all nations and all eras, a vast international community commonly referred to as the church universal. People see the church only in the form of those believers living in a particular place at a particular time.

Within what society sees as the visible church are those who are genuine believers and those who are not. People often find it difficult to tell the difference between the two, but God knows all things and he will make the decisive separation on the day of final judgment (Matthew 13:47-50; 1 Corinthians 10:1-11; 1 Corinthians 10:1-11; 2 Corinthians 13:5; 2 Corinthians 13:5).

The local church

This leads to the most common usage of the word ‘church’, and that is to denote the meeting together of a group of Christians in a particular locality. This community is the church in that locality. It is the local expression, a sort of miniature, of the timeless universal church (Acts 13:1; 1 Corinthians 1:2; 1 Corinthians 1:2).

The story of the early church in Acts shows that when people repented and believed the gospel, they were baptized (Acts 2:38,Acts 2:41; Acts 10:48). By their faith they became members of Christ’s body, the church, and they showed the truth of this union by joining with other Christians in their locality. That is, having become part of the timeless universal church, they now became part of the local church (Acts 2:41,Acts 2:47).

Churches in New Testament times met in private homes or any other ready-made places they could find (Acts 12:12; Acts 19:9, 20:Acts 19:7-8; Romans 16:5,Romans 16:14-15). Their meetings were to be orderly and, above all, spiritually helpful (1 Corinthians 14:26,1 Corinthians 14:40). The believers were built up through being taught the Scriptures and through having fellowship with each other by praying, worshipping, singing praises and observing the Lord’s Supper together (Acts 2:42; Acts 20:7,Acts 20:27; 1 Corinthians 11:23-33; 1 Corinthians 11:23-33; 1 Corinthians 14:15).

From the church, believers went out to make known the gospel to others. They baptized those who believed, brought them into the fellowship of the church and taught them the Christian teaching, so that they too might become true disciples of Jesus Christ (Matthew 28:19-20; Acts 1:7-8; Acts 8:4; Colossians 1:27-29). They recognized that their responsibilities applied to distant regions as well as to their own localities (Matthew 28:19; Acts 13:2-4; Romans 15:19-20); and besides preaching the gospel they helped the victims of disease, hunger and injustice (Acts 3:2-6; Acts 11:28-29; Acts 16:16-18; Romans 12:8,Romans 12:13; James 1:27; James 2:14-16; cf. Matthew 25:34-40).

Each local church, though having fellowship with other local churches (Acts 11:29; Acts 18:27; 1 Corinthians 16:1-4; 1 Corinthians 16:1-4), was responsible directly to the Head, Jesus Christ, in all things. There was no central organization or head church to control all others, and no set of laws either to hold the churches together in one body or to hold all the believers in one church together. Unity came through a oneness of faith in the Spirit, with Christ as the Head (Ephesians 4:4-6).

Christians thought of the church not as an organization or institution, but as a family. Christ was the Head, and all the believers were brothers and sisters (Galatians 6:10; Ephesians 2:19). The strength of the church came not from any organizational system, but from the spiritual life that each believer possessed and that all believers shared in common (Philippians 1:7; Philippians 2:1-2; 1 John 1:3; 1 John 1:3).

Leadership in the churches

The Bible gives few details concerning how the early churches arranged their meetings and carried out their functions. No set form was laid down. That does not mean that the churches lacked leadership or that they carried out their work without thought and planning. Churches had elders to be responsible for spiritual care, growth and direction, and deacons to look after some of the church’s more routine affairs (Philippians 1:1; see earlier notes). People in those leadership positions may have been gifted in various ways, since God gave a range of gifts to build up his people within the life of the body. Among these gifts were apostles, prophets, evangelists, pastors and teachers (Ephesians 4:11-13).

Apostles and prophets seem to have been especially suited to the time of the church’s infancy (Ephesians 2:20; see earlier notes). Evangelists were, according to the meaning of the word, those who preached, announced or proclaimed the gospel, or good news. Their chief concern was to make known the gospel to those who had not heard it, and plant churches in places where previously there were none (Acts 8:5,Acts 8:40; Acts 14:21, Acts 14:16:10; Romans 10:14-15; Romans 15:19-20; 2 Corinthians 10:16; 2 Corinthians 10:16; 2 Timothy 4:5; 2 Timothy 4:5).

Pastors were those whose special ministry was spiritual care. In the language of the original New Testament writings there was a close connection between the words ‘pastor’, ‘shepherd’ and ‘flock’, indicating that many of the qualities of the pastor were similar to those we have already considered in relation to elders (John 21:15-17; 1 Peter 5:1-4; 1 Peter 5:1-4). Pastors were not a separate group from teachers, for the way they fed the flock was through teaching the Word (Acts 20:27-28; cf. 6:2-4). In fact, where pastors and teachers are mentioned together in Ephesians 4:11, the grammatical connection between the two words indicates that both words refer to the same people, pastor-teachers.

Teachers, being also pastors, had more than the ability to understand and teach the Word clearly. They taught in such a way that the members of the church were strengthened in their faith and equipped to serve God (Romans 12:7; 1 Corinthians 12:28; 1 Corinthians 12:28; Ephesians 4:11-12). They helped Christians develop the ability to discern between teaching that was wholesome and teaching that was not, and so grow towards spiritual maturity (Ephesians 4:13-14; Colossians 1:28; Colossians 2:4; 1 Thessalonians 5:20-21; 1 Thessalonians 5:20-21; 1 Timothy 1:3-5; 1 Timothy 1:3-5; 1 Timothy 4:6-8; Hebrews 5:12-14).

From the above data we can see that there was some overlap between the gifts mentioned in the New Testament. People were not divided too sharply into separate categories, and some combined within them several of the gifts; e.g. Paul (Romans 15:20; 1 Timothy 1:1; 1 Timothy 1:1; 1 Timothy 2:7), James (Galatians 1:19; Galatians 2:9-10), Timothy (1 Timothy 4:13-16; 2 Timothy 4:5; 2 Timothy 4:5), Barnabas (Acts 11:22-26; Acts 14:14), Silas (Acts 15:32; Acts 17:10-14) and others.

Responsibilities of church members

God’s purpose was not for these specially gifted people to do all the spiritual work in the church, or to be so dominant that the church members became completely dependent on them. On the contrary, they were to use their gifts to teach, train and build up other Christians and so prepare them for fuller Christian service. In this way individual Christians grew to spiritual maturity and the church as a body was built up (Ephesians 4:11-16; 2 Timothy 2:1-2; 2 Timothy 2:1-2; cf. 1 Corinthians 14:3-4,1 Corinthians 14:12,1 Corinthians 14:26).

Paul pointed out to the early Christians that in a local church each member had a gift for the service of God, given by the Holy Spirit according to his will (1 Corinthians 12:11,1 Corinthians 12:18). He likened the church to the human body: a living organism made up of many parts, all with different functions to perform. Yet with the variety there was equality. The church, unlike ancient Israel, had no exclusive class of religious officials who had spiritual privileges that ordinary people did not have (Romans 12:4-8; 1 Corinthians 12:12; 1 Corinthians 12:12,1 Corinthians 12:27; Ephesians 2:18-20). Many gifts operated in the early churches, but Christians were to use them in dependence upon the Spirit’s power and in keeping with the Spirit’s teaching (1 Corinthians 12:4-11).

If a local church was to operate properly, all the people in that church needed to find out what gifts the Holy Spirit had either given them or withheld from them, then develop the gifts they had (Romans 12:6-8; 1 Timothy 4:14-16; 1 Timothy 4:14-16). This would leave no room for pride on the one hand or jealousy on the other, but through the care of the members one for the other the church would be built up (1 Corinthians 12:14-30).

Coffman's Commentaries on the Bible

And saying, Sirs, why do ye these things? We also are men of like passions with you, and bring you good tidings, that ye should turn from these vain things unto a living God, who made the heaven and the earth and the sea, and all that in them is: who in the generations gone by suffered all the nations to walk in their own ways. And yet he left not himself without witness, in that he did good and gave you from heaven rains and fruitful seasons, filling your hearts with food and gladness.

This appeal to God as revealed in nature was appropriate for a pagan audience with little or no knowledge of the word of God; and there are a number of very important points in this speech. The fact that God is one, a unity, and that he created everything; also the fact of being, not a dead or inanimate god such as Zeus, but a living God; and likewise the goodness of God as revealed in his providential care of mortals — all these concepts appear in Paul's address here.

It is appropriate to note how many intimations of Paul's writings in his epistles are suggested by the words here. The reference to their "turning from these vain things to the living God" is like 1 Thessalonians 1:9; God's suffering "the nations to walk in their own ways" is like Romans 3:25, etc. The whole passage is so characteristically Pauline that any idea of Luke's putting these words in Paul's mouth is fantasy.

Barnes' Notes on the Whole Bible

Who in times past - Previous to the gospel; in past ages.

Suffered all nations - Permitted all nations; that is, all Gentiles, Acts 17:30. “And the times of this ignorance God winked at.”

To walk in their own ways - To conduct themselves without the restraints and instructions of a written law. They were permitted to follow their own reason and passions, and their own system of religion. God gave them no written laws, and sent to them no messengers. Why he did this we cannot determine. It might have been, among other reasons, to show to the world conclusively:

(1) The insufficiency of reason to guide people in the matters of religion. The experiment was made under the most favorable circumstances. The most enlightened nations, the Greeks and Romans, were left to pursue the inquiry, and failed no less than the most degraded tribes of people. The trial was made for four thousand years, and attended with the same results everywhere.

(2) It showed the need of revelation to guide man.

(3) It evinced, beyond the possibility of mistake, the depravity of man. In all nations, in all circumstances, people had shown the same alienation from God. By suffering them to walk in their own ways, it was seen that those ways were sin, and that some power more than human was necessary to bring people back to God.

Calvin's Commentary on the Bible

−

16.In times past. Because the men of Lystra might object that that God was unknown hitherto, Paul and Barnabas prevent them and say, that all men wandered indeed in darkness, and that all mankind was stricken with blindness, but that they deny that any prejudice must be made − ⁽³⁴⁾ according to the perverse ignorance of the world. These were two no small lets for the unbelievers, long antiquity of time, and the consent almost of all nations. Paul and Barnabas remove both in this place, If, say they, men have erred many years, [ages,] and if the world have wandered without reason and judgment, let not, therefore, the truth of God, when it appeareth, be less precious to you. For seeing that it is eternal, and is not changed, it is an unmeet thing that the long prescription of years should be set against it. They prove that there is no more aid or patronage to be found in the number of men. There is no cause (say they) why the conspiracy of all the whole world should keep you from coming to the right way. Blindness hath got the upper hand among all people; but God doth now (appear and) give light to you. Therefore, your eyes must be open, and you must not slumber and sleep in darkness, though all people have been drowned therein hitherto. −

Their ways. If he had only said that men were deceived until that time through God’s sufferance, we might easily gather thereby that all men can do nothing else but err, so long as they be not governed of God. Yet he speaketh far more plainly when he calleth errors the ways of men. For we are plainly taught by this what the wisdom and understanding of man’s mind can do in beholding and keeping the way of salvation. All people [nations] (saith he) have walked in their own ways; that is, they have wandered in darkness and death. It is all one as if he should say, that there is no sparkle of true reason in all the whole world. −

Therefore, there is but one rule of true godliness, that is, that the faithful, casting from them all confidence in their own wit, do submit themselves to God. For the ways of men are now as they were in times past; and the examples of all times teach how miserably blind those men be who have not the word of God to give them light, though they think they can pass other men in quickness of sight. Immediately after the beginning of the world, the more part fell away unto diverse superstitions and wicked worshippings. Whence came that, save only because it pleased them to follow their own imaginations? When it might have seemed that the world was purged with the flood, it fell again [relapsed] straightway to the same vices. Therefore, there is nothing more deadly than to lean to our own wisdom. −

But Paul and Barnabas show no cause here why the Lord suffered the world to err so long; and assuredly we must count the will of God alone the chiefest law of equity. God hath always a good reason for his worlds; but because it is oftentimes hid from us, it is our duty reverently to wonder at his secret counsel. We must, indeed, confess that the world was worthy of [deserved] such destruction; but there can no other reason be brought why the Lord had mercy rather on one age than on another, save only because it seemed good to him that it should be so. Therefore, Paul calleth that time which was appointed of God for preaching the gospel, the time of fullness, ( Galatians 4:4,) lest any other opportunity be sought. And we must remember that which we had in the first chapter, that it is not for us to know the times and seasons which the Father hath placed in his own power. So that the cavil of the Papists is refuted, who say that it cannot be that God suffered his Church to err so long. For whence, I pray you, came the Gentiles but from the ark of Noah, when there was a certain singular purity of the Church? ( Genesis 9:9.) Also, the posterity of holy Shem, together with others, did degenerate. Yea, Israel, the peculiar people of the Lord, was also left for a long time. Wherefore, it is no marvel if God did punish the contempt of his word with the same blindness under the reign of his Son as he did in times past. −

(34) −

“ Debere praejudicium fieri,” that any thing should be prejudged, (any judgment should be founded on.)

Smith's Bible Commentary

Paul and Barnabas, in carrying the Gospel, have come into the uncharted territories as far as the Gospel is concerned into Asia Minor. They came from Cyprus to the area that is now known as Turkey. They did not remain in the coastal plains of Pamphylia. It is thought that Paul probably got malaria fever. It was a very prevalent thing around the coastal plains of Pamphylia at that time.

And later on when Paul wrote to the Galatians and he spoke to them of how sick he was when he was there with them. So the fact that Paul did not stay in Pamphyliam, but immediately moved into the upper plateau country of Pisidia to the city of Antioch, that he was going up there for actually health reasons as much as anything else. Coming into the area of Galatia.

There in Antioch they went into the synagogue. They preached Jesus Christ, and there was a tremendous response the following week. Practically the whole town came out to listen to them, which created a jealousy in the hearts of the Jews in the synagogues, and they turned the people against Paul and Barnabas. So Paul and Barnabas left Antioch, and as we come into chapter 14, they went from Antioch about fifty miles away to Iconium.

And so when they came into Iconium, [as was their procedure] they went into the synagogue again on the sabbath day, and they again spoke, and a great multitude both of the Jews and also of the Greeks believed. But the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against Paul and Barnabas and those who had believed. And so they remained there a long time speaking boldly in the Lord, which gave testimony unto the word of his grace, and the Lord granted signs and wonders to be done by their hands ( Acts 14:1-3 ).

So they were facing opposition in Iconium. And rather than fleeing from the opposition, they stayed there a long time in order that they might really root and ground those who believed in the faith. I think that one of the weaknesses of modern day evangelism is the lack of follow up. It is rather tragic to bring people to a birth in Jesus Christ, but don't carry them on into a mature state. And that has been one of the great weaknesses of the church today.

So many times the church makes its emphasis upon evangelism rather than the developing of a strong body. And so when they saw the opposition, they remained there in Iconium for a long a time in order that they might really establish the believers in the faith knowing that they were going to have difficulty in their Christian walk.

Now, "they spoke boldly in the Lord, who gave testimony unto the word of His grace." In other words, in the gospel of Acts, the last verses is that they went everywhere preaching the Gospel. The Lord working with them with signs following. Here again the Lord gave witness to the truth that they declared by signs, miracles, wonders that were done there in Iconium to confirm the truth of what was being declared. Signs following.

Today many have reversed that, and they have signs preceding. And they hope by the signs to attract people. But here and in the New Testament, the signs were for confirming the truth of the Word that had been declared. And so they had declared boldly the Lord to them who gave them confirming evidence to the people of the truth.

But the multitude of the city was divided: and part held with the Jews, and part with the apostles. 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, and they became aware of it, and fled to Lystra [about forty miles away] and Derbe, cities of Lycaonia, and unto the region that lieth round about: and there they preached the gospel. And there sat a certain man at Lystra, who was lame in his feet, being a cripple from his mother's womb, who had never been able to walk: the same heard Paul speak: and as Paul was steadfastly beholding him, and perceiving that he had faith to be healed, so he said to him with a loud voice, Stand up on your feet. And he leaped and walked. And when the people saw what Paul had done, they lifted up their voices, saying in the speech of Lycaonia, The gods are come down to us in the likeness of men. And they called Barnabas, Jupiter [or Zeus]; and they called Paul, Mercurius [or Hermes] ( Acts 14:4-12 ),

Now they were Greeks; Jupiter and Mercurius were the Roman names of the Greek gods of Zeus and Hermes. Zeus was supposedly born to Croses and Rhea who were of the mythological race of the Titans. When Zeus grew up, he and his brothers rebelled against the Titans and overthrew them. And Zeus became the chief god, the god of the skies. Hermes was born of an illicit relationship, one of the many that Zeus had of the goddesses and the mortal women, and was known as the god of speech. And because Paul was the chief spokesman, they figured he must be Hermes and because Barnabas was probably a very stately looking person, taller, they said that he was Zeus.

Now there at Lystra there was a great temple to Jupiter. And according to the legend, years earlier, Jupiter and Hermes came to the city of Lystra incognito. But nobody recognized them and the people treated them rather shabbily. But there was one couple who took them in and treated them nice. And so for a reward, Zeus made them the perpetual keepers of the temple of Zeus there in Lystra. For he turned them into two trees that stood at the front of the temple. And thus, they were the perpetual guards of the temple of Zeus.

And so when they saw this miracle that Paul had wrought, speaking the word of faith to this lame man. For somehow again by the Spirit of God, Paul knew that this man had faith to be healed. And it had to be just the discerning of the Spirit of God on Paul's part. So Paul said with a loud voice, the word of faith, "Stand up on your feet!"

Now at this point, the man had one of two choices: either to stand up on his feet, believing the word of faith, or to laugh and scoff at the command of Paul and beg his inability. Notice how many times Jesus gave impossible commands. With the man with the withered hand he said, "Stretch forth your hand." "Lord, I can't, my hand is withered. Can't you see?"

Now those who have been challenged with the word of faith have a choice to obey and to receive that work of God or to argue with Him. Unfortunately, I'm afraid that too many times we're arguing with the Lord. The Lord speaks His word of faith to our hearts, "Be strong! Go in and conquer!" "Oh, Lord, I would love to conquer. Oh, Lord, I'm so weak. I would just love...oh, You don't know, Lord, how I'd love to do that." And we're telling Him all the reasons why we can't rather than just obey and going ahead and doing it.

Now if you will just will to obey those commands of Christ to your hearts, you will find, as did this man, that God will give to you all that you need to obey His command of faith. So when God says to you, "Alright now, be strong and be victorious," you say, "Alright, Lord!" And just accept and be strong and victorious. That's all there is to it. If you will will to obey, He will give you the capacity to do it.

So Paul spoke a word of faith. The man stood on his feet and began to leap and walk, and the people said, "The gods have come down! He's come back again!" You know, the legend was that he had been there before. "He's come back again!" So they ran down to the temple of Jupiter.

The temple was there at the gates of the city, brought oxen and garlands unto the gates, and the priests of Zeus would have done sacrifice with the people. Which when the apostles, Barnabas and Paul, heard it, they tore their clothes, and ran in among the people, crying out, 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: who in times past allowed all nations to walk in their own ways. Nevertheless he did not leave himself without witness, in that he did good, and gave us rain, and fruitful seasons, filling our hearts with food and gladness ( Acts 14:13-17 ).

Now notice, here are people, and notice there was no synagogue in Lystra. Paul's usual method in coming into the city would be to go into the synagogue. Because there at least the people had a basic foundation in their knowledge of God, having studied the Old Testament. They knew the true and the living God. Now Paul is getting further and further into the wilds, you might say. He comes now to the city of Lystra where no synagogue existed. Now in any city if there were ten adult Jewish males, they would form a synagogue. So that means there wasn't ten adult Jewish males in Lystra. No synagogue.

So Paul just goes on the street and starts to preach to the people. But in talking to them about God, he must start with nature. "God has not left Himself without witness in that God has been good. He's given you the rainy seasons. He's given you the fruitful ground." Lystra was the center of the corn raising of the ancient world. It was the Iowa of that time where most of the corn was raised. Very good abundant crops. "God has given to you the fruitful seasons. God has given you the rain. God has made Himself known through nature. So God has not been witness." And so he starts where they are. They have very little concept of the true and the living God. All they know about God is the legends of Zeus, who through his many affairs gave birth to Apollo, to Athena, to Museas, to Phades, to Artimus, and to all of the other gods that they worship. But they didn't know about the true and the living God.

And so Paul starts at an area that they can understand--the revelation of God in nature. And so, as they are ready to make a sacrifice to Paul and Barnabas, Paul says, "No, we've come to preach to you. We're men, we're just like you are, and we've come to preach to you that you should turn from these vanities, these legends, these beliefs that you have are empty. They're not true! You should turn from these to the living God who made the heaven and the earth, the seas, everything that is in them and has left His witness by being good to you and giving you rain and fruitful seasons." So he starts where they are. God has revealed Himself in nature.

David tells us in the nineteenth Psalm that the heavens declare the glory of God. The earth shows His handiwork. Day unto day they utter their speech. Night unto night their voice goes forth and there is not a speech nor a language where their voice is not heard. God speaks to man universally in nature. Every night the heavens talk to you. When you look up into that star filled sky, God is talking to you. The heavens are declaring to you the glory, the vastness, the awesomeness of God. Every day as you look around at the flowers, the fields, the various life forms, God is speaking to you.

The problem is that so often we are misinterpreting and we stop short, and man begins to worship and serve the creature more than the Creator. Paul speaks of that danger in Romans. So a man becomes a pantheist. Yes, he's aware of God, but everything becomes god. That beautiful green bean field becomes god, though it's going to turn brown and die and get plowed under. But he begins to nature, animism.

I remember when I was a little tiny kid. Our family was up at Yosemite National Park. And you know how other kids are. There were other kids. We were in camp fourteen by the Merced River. We were looking up at glacier point. And this little kid said to me, "Do you know who made that?" And I said, "Yeah, I know who made that! God made that!" "Oh, no! Mother nature made that!" Well, it's not right to fool around with Mother Nature. But man stops short of God. So Paul pointed out to them that God has given a witness of Himself to you in nature.

I believe that at this point Paul was facing one of the gravest dangers in his whole career. At this point his career could have come to an end. His ministry and work for God could have halted right here had he taken praise and the glory that these people were wanting to put upon him.

I think the greatest danger of the ministry is not when you're under severe persecution, but when God has used your life, you're highly effective and everybody begins to speak well of you, begins to praise you, begins to declare what a marvelous person and all you are. You are facing there the gravest danger of your ministry, because if you accept that praise, you will soon find yourself sitting on the shelf.

It is interesting how that again man wants to worship and serve the creature rather than the Creator. Paul was the instrument that God used and so they were ready to worship Paul. Now Paul could have rationalized in his mind, "Well, this is good. I've got them right in my hands. I'll let them go ahead and worship me and then I'll point them to the Lord." And unfortunately, there are many people who follow this policy. They try to draw persons to themselves, and, once they're really attached to me, they can turn them over to the Lord. "They so admire me and they so love me, now I'll bring them to Jesus." It's a very dangerous rational.

Paul, rather than receiving the praise, said, "No, this is emptiness. I'm only a man! Don't worship the creature; worship the Creator. We've come to preach to you that you should turn from this emptiness, from these vanities to the living God. Don't stop short by worshipping the creature. Worship the Creator who is blessed forevermore." And even so, they were almost insisting on going ahead to worship Paul and Barnabas. They were scarcely able to stop the people who were intent upon worshipping them.

Now if you think that the worship of man, glory and praise of man is a very desirable and wonderful thing to have, let me just give you a word of warning. The glory and the praise of man is very fickle. As will testify any ball player who has gone into a slump for a period of time. You can be a great hero, but just go into a slump for a while and every time you come up to bat you will hear the "boo's" of the people. And how many athletes, every time they step up to the plate they've heard the crowd shouting their name, chanting their name, stomping their feet. Standing up and cheering and cheering, "Our hero has come to bat!" But let's just let him go into a deep slump over a period of time. How the adulation of the world does change. Every time you come up to bat you hear the "boo's" and the "hisses." How fickle is the worship of man. Evident there at Lystra. Here they're ready to worship them as a god. Verse Acts 14:19 :

And there came thither certain Jews from Antioch and Iconium, who persuaded the people, and, having stoned Paul, they drug him out of the city, supposing he had been dead ( Acts 14:19 ).

These same people that were ready to worship him have now lynched him because stoning was a form of lynching in those days. It was no justice, just that crowd mob psychology. And these people ready to worship him now stone him and drug him out of the city when they thought they had killed him.

Now, I personally feel they did kill him. Now that's sort of brash perhaps to say, because Paul himself said he didn't know whether or not they killed him. But since he didn't know, I have a right to my feeling! Years later when Paul was writing his second letter to the Corinthian church, no doubt referring to this experience here in Lystra, he said, "There was a man in Christ above fourteen years ago, (whether in the body, or whether out of the body, I really don't know;) but such a one was caught up into the third heaven. And there heard things so marvelous, that it would be a crime to try to describe it with human language. Of such a one I will boast" ( 2 Corinthians 12:2-5 ).

Paul wrote about this Lystra experience, and he declared, "Whether I was in the body or out of the body, I don't know. Whether I was still alive and had the vision, or I was actually dead and had an out of the body experience, I can't tell you for sure. But what I can tell you for sure is that I was caught up into the third heaven and there it was so glorious! The things I heard were so fantastic that there is no language that can describe them. And if I try to describe them it would be a crime, because there are no words that are adequate to describe what I had heard. And because of the abundance of the revelations that were given to me, there was also given to me this thorn in the flesh, a minister of Satan to buffet me." It could be that Paul received injuries at that stoning from which he never recovered. Paul said, "Of such a one I will boast."

So the fickleness of the glory of the crowd. Ready to worship him, ready to kill him. So they drug him out of the city thinking he was dead.

However, as the disciples stood round about him, he rose up, and came into the city ( Acts 14:20 ):

Now, you think he would run. Not Paul. He came right back into the city.

and the next day he departed with Barnabas to Derbe. And when they had preached the gospel to that city, and had taught many, they returned again to Lystra [right back to where he was stoned], and to Iconium [where they were planning to stoning him], and then on to Antioch [where he got kicked out of town shaking the dust off of his feet], as they confirmed the souls of the disciples, and exhorted them to continue in the faith, and that we must through much tribulation enter the kingdom of God ( Acts 14:20-22 ).

They didn't say, "Well, fellas, it's a rosy path. Now that you've accepted Jesus, all of your problems are over! Isn't that nice! Jesus is so good! You're not going to have another problem." No, they said, "Hey, hang in there, man. It's going to be tough. With much tribulation you're going to enter into the kingdom." But they encouraged them to the faithfulness in Christ.

Later, Paul wrote to Timothy who came from this area. Timothy grew up in this area and, no doubt, met Paul on this first journey, joined Paul later as a companion and as a servant. But Timothy, Paul called him "my son in the faith." So it was, no doubt, in this journey that Paul met Timothy and he was converted. Paul later wrote Timothy and reminded him of the tribulation that he faced while in that territory and he said how that God delivered me while I was in Iconium and in Lystra and in Derbe, how God delivered me.

Now herein is interesting to me, the different ways by which God delivered Paul from these enemies. In Antioch God delivered Paul by having him kicked out of town. He said, "Well, God freed me from those people." In Iconium they were plotting to stone him, but Paul learned of the plot and left town before they had a chance. So God delivered him by making him aware of the plot against his life. But in Lystra, God delivered him by having him think that he was dead and then dragging him out of the city.

Now God doesn't follow a particular pattern, He's very versatile. He refuses to be confined to a pattern. It is interesting how that man is constantly seeking to put God into a form. I want to somehow put God into a rut because I'm always in a rut. And I want to pattern God so I can say this is how God works. This is how God will deliver you. There are those people who are offering simplistic answers for complex problems, but let me tell you something: there are no simple answers; there are no pattern ways by which God works. God may deliver you by letting you know the trouble is afoot. God may be delivering you by the foot, kicking you out of town. Or God may deliver you through the stoning from the angry mob. God works in different ways, His works in our lives. And He does not confine Himself to one single way or pattern of working, but He works through diversity.

So they encouraged them to hang in there, "It's going to be tough, but through much tribulation, we will enter into the kingdom of God." And so in these churches, they ordained elders.

and they prayed with fasting, they commended them to the Lord, on whom they believed ( Acts 14:23 ).

Brothers, we just place you into the hands of the Lord. And after the prayer and fasting, anointed and prayed for the elders, appointed these elders over the church.

And after they had passed throughout Pisidia [the upper area where Antioch was], they came back again to the coastal plains of Pamphylia. And when they had preached the word in Perga, they went down into Attalia: where they caught a ship and sailed back to Antioch [where they had begun their journey back in the beginning of chapter 13], they had been recommended to the grace of God for the work which they had fulfilled ( Acts 14:24-26 ).

So they fulfilled their first missionary journey, and they came back again to the brethren there in Antioch on the northern coast of the Mediterranean from the area of Phoenicia.

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. And there they abode for long time with the disciples ( Acts 14:27-28 ).

So they came back to their home church, sharing with them the glorious work of God among the Gentiles, miracles of grace and the number of believers in the body of Christ being expanded into the Gentile world.

"

Contending for the Faith

Who in times past suffered all nations to walk in their own ways.

Before the coming of Christ and the introduction of salvation through obedience to the New Testament, God allows the Gentiles to go their "own way" while He gives the Jews a stringent set of written laws to keep. One might speculate as to the Divine reasoning behind this arrangement, but it seems to have been to demonstrate to both Jews and Gentiles that they could not rise to the state of righteousness that God desired by their own merit. The ignorance of the heathen Gentile world is allowed to run its course; the law of Moses is allowed to do its incomplete work among the Jews; and now God provides the means of complete salvation through the death of his only begotten Son. Ignorance is no longer "winked" at by God; now one must hear the gospel and be saved by it (see notes on 17:30).

Dr. Constable's Expository Notes

Ministry in Lystra 14:8-20

Dr. Constable's Expository Notes

By recording the substance of what Paul and Barnabas said here, Luke preserved a sample of their preaching to pagan audiences (cf. Acts 13:16-41; Acts 17:22-31).

"With a pagan audience it was necessary to begin a stage further back with the proclamation of the one true God." [Note: Marshall, The Acts . . ., p. 238.]

In earlier times God had manifested the knowledge of Himself to Gentiles mainly through creation and Israel (cf. Romans 1). Now He was giving them more special revelation through the church. This was the first time Luke recorded the preaching of the gospel to a group that was predominantly, if not exclusively, Gentile. Thus this incident became another benchmark of worldwide gospel extension.

Timothy was apparently a native of Lystra (cf. Acts 16:1-2; Acts 20:4; 2 Timothy 1:5). He apparently had a Jewish mother and grandmother (cf. Acts 16:3; 2 Timothy 1:5). This may indicate that there were some Jews who lived there.

"Paul’s speech here, apart from his address to the Athenian philosophers (Acts 17:22 ff.), is the only example in Acts of his technique in dealing with a purely pagan audience; it is a striking example of his ability to reinterpret the Gospel in terms intelligible to his hearers. It differs widely from his approach to Jews and adherents of Judaism, as illustrated by his sermon in the synagogue at Antioch (Acts 13:16 ff.), where some knowledge of the scriptures could be assumed on the part of his listeners. Here, as at Athens, he proceeds on the basis of natural revelation-the providential order of the universe-which ought to lead men’s thoughts from the cult of idols to the worship of a living God, Creator of all that exists; he expounds this line of argument more fully in Romans 1:19 ff; Romans 2:14 f., and he writes of its successful outcome at Thessalonica in 1 Thessalonians 1:9)." [Note: Neil, p. 164.]

Barclay's Daily Study Bible

Chapter 14

ON TO ICONIUM ( Acts 14:1-7 )

14:1-7 It happened in Iconium that they went in the same way into the synagogue of the Jews and spoke to such effect that a great crowd of the Jews and of the Greeks believed. But the Jews who did not believe inflamed the minds of the Gentiles against the brethren. So then, they spent some considerable time boldly speaking in the name of the Lord, who bore witness to the word of his grace by causing signs and wonders to happen through their hands. The population of the city was torn in two. Some sided with the Jews and some with the apostles. When the Gentiles and the Jews with their leaders combined in a movement to assault and stone them, they discovered what was afoot and fled for safety to the cities of Lycaonia, Lystra and Derbe, and the surrounding district. And there they continued to preach the good news.

Paul and Barnabas went on to Iconium, about 90 miles from Antioch. It was a city so ancient that it claimed to be older than Damascus. In the dim past it had had a king called Nannacus and the phrase "since the days of Nannacus" was proverbial for "from the beginning of time." As usual they began in the synagogue and as usual they had good success; but the jealous Jews stirred up the mob and once again Paul and Barnabas had to move on.

It has to be noted that Paul and Barnabas were more and more taking their lives in their hands. What was proposed in Iconium was nothing other than a lynching. The further Paul and Barnabas went the further they moved from civilization. In the more civilized cities their lives at least were safe because Rome kept order; but out in the wilds Paul and Barnabas were ever under the threat of mob violence from the excitable Phrygian crowds stirred up by the Jews. These two were brave men; and it always takes courage to be a Christian.

MISTAKEN FOR GODS AT LYSTRA ( Acts 14:8-18 )

14:8-18 There was a man who sat in Lystra who had no power in his feet. He had been a cripple from his birth and he had never walked. He was in the habit of listening to Paul speaking. Paul fixed his gaze on him. He saw that he had faith that he could be cured and he said to him in a loud voice, "Stand up straight on your feet." He leaped up and kept walking about. When the crowds saw what Paul had done they exclaimed in the Lycaonian dialect, "The gods have taken the form of men and have come down to us." They called Barnabas, Zeus; and Paul, Hermes, because he was the leader in speaking. The priest of Zeus whose shrine is in front of the city brought oxen and wreaths to the gates and he and the crowd wished to offer sacrifice to them. But when the apostles Barnabas and Paul heard this, they rent their clothes and rushed in among the people shouting, "Men, what is this you are doing? We too are men of like passions with you. We are bringing you the good news which tells you to turn from these empty things to the living God, who made heaven and earth and sea and all that is in them. In past generations he allowed all nations to go their own way. And yet he never left himself without a witness, for he was kind to men, and he gave you rain from heaven and the fruitful seasons and he filled your hearts with food and gladness." As they said these things they could hardly stop the crowds sacrificing to them.

At Lystra Paul and Barnabas were involved in a strange incident. The explanation of their being taken for gods lies in the legendary history of Lycaonia. The people round Lystra told a story that once Zeus and Hermes had come to this earth in disguise. None in all the land would give them hospitality until at last two old peasants, Philemon and his wife Baucis, took them in. As a result the whole population was wiped out by the gods except Philemon and Baucis, who were made the guardians of a splendid temple and were turned into two great trees when they died. So when Paul healed the crippled man the people of Lystra were determined not to make the same mistake again. Barnabas must have been a man of noble presence so they took him for Zeus the king of the gods. Hermes was the messenger of the gods and, since Paul was the speaker, they called him Hermes.

This passage is specially interesting because it gives us Paul's approach to those who were completely heathen and without any Jewish background to which he could appeal. With such people he started from nature to get to the God who was behind it all. He started from the here and now to get to the there and then. We do well to remember that the world is the garment of the living God. It is told that once, as they sailed in the Mediterranean, Napoleon's suite were discussing God. In the talk they eliminated him altogether. Napoleon had been silent but now he lifted his hand and pointed to the sea and the sky, "Gentlemen," he said, "who made all this?"

THE COURAGE OF PAUL ( Acts 14:19-20 )

14:19-20 There came certain Jews from Antioch and Iconium. They won over the crowds and they stoned Paul and dragged him outside the city, for they thought he was dead. While the disciples stood in a circle round him he got up and he went into the city; and on the next day with Barnabas he went away to Derbe.

In the midst of all the excitement at Lystra certain Jews arrived. They may have been there for one of two reasons. They may have been deliberately following Paul and Barnabas in a set attempt to undo the work that they were doing. Or they may have been corn merchants. The region round Lystra was a great corn growing area and they may have come to buy corn for the cities of Iconium and Antioch. If so, they would be shocked and angry to find Paul still preaching and would very naturally stir up the people against him.

Lystra was a Roman colony; but it was an outpost. Nevertheless, when the people saw what they had done they were afraid. That is why they dragged what they thought was Paul's dead body out of the city. They were afraid of the strong hand of Roman justice and they were trying to get rid of Paul's body in order to escape the consequences of their riot.

The outstanding feature of this story is the sheer courage of Paul. When he came to his senses, his first act was to go right back into the city where he had been stoned. It was John Wesley's advice, "Always look a mob in the face." There could be no braver thing than Paul's going straight back amongst those who had tried to murder him. A deed like that would have more effect than a hundred sermons. Men were bound to ask themselves where a man got the courage to act in such a way.

CONFIRMING THE CHURCH ( Acts 14:21-28 )

14:21-28 When they had preached the good news to that city and had made a considerable number of disciples they returned to Lystra and to Iconium and to Antioch. As they went they strengthened the souls of the disciples and urged them to abide in the faith, saying, "It is through many an affliction that we must enter into the kingdom of God." In each church they chose elders, and, when they had prayed with fasting, they offered them to the Lord in whom they had believed. When they had gone through Pisidia they came to Pamphylia. When they had spoken the word in Perga they went down to Attaleia. From there they sailed away to Antioch, from which they had been handed over to the grace of God for the work which they had completed. On their arrival there, when they had called a meeting of the church, they told them the story of all that God had done with them and that he had opened the door of faith to the Gentiles. They spent a long time with the disciples.

In this passage there are three notable lights on the mind of Paul.

(i) There is his utter honesty to the people who had chosen to become Christians. He frankly told them that it was through many an affliction they would have to enter into the kingdom of God. He offered them no easy way. He acted on the principle that Jesus had come "not to make life easy but to make men great."

(ii) On the return journey Paul set apart elders in all the little groups of newly-made Christians. He showed that it was his conviction that Christianity must be lived in a fellowship. As one of the great fathers put it, "No man can have God for his father unless he has the Church for his mother." As John Wesley put it, "No man ever went to heaven alone; he must either find friends or make them." From the very beginning it was Paul's aim not only to make individual Christians but to build these individuals into a Christian fellowship.

(iii) Paul and Barnabas never thought that it was their strength which had achieved anything. They spoke of what God had done with them. They regarded themselves only as fellow-labourers with God. After the great victory of Agincourt, Henry the king forbade any songs to be made and ordered that all the glory should be given to God. We begin to have the right idea of Christian service when we work, not for our own honour, but from the conviction that we are tools in the hand of God.

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

Acts 14:16

Suffered -- allowed. The Permissive will of God - God allows

    (The Causative will of God - God causes.) cf. 1 Corinthians 10:13.

    Example: Why do little children die? Why do the wicked prosper?

Gill's Exposition of the Whole Bible

Who in times past,.... For many hundred years past; even ever since God chose and separated the people of Israel from the rest of the nations, to be a peculiar people to himself: from that time he

suffered all nations to walk in their own ways; of ignorance, superstition, and idolatry; which they devised, and chose, and delighted in: not that he gave them any licence to walk in these ways, without being chargeable with sin, or with impunity; but he left them to themselves, to the dim light and law of nature, and gave them no written law, nor any external revelation of his mind and will; nor did he send any prophets or ministers of his unto them, to show them the evil of their ways, and turn them from them, and direct them to the true God, and the right way of worshipping him; but left them to take their own methods, and pursue the imagination of their own hearts: but the apostle suggests, that the case was now altered, and God had sent them and other ministers of his, among all nations of the world, to protest against their superstition and idolatry; and to reclaim them from their evil ways, and to direct them to the true and living God, and his worship, and to preach salvation by his Son Jesus Christ.

Henry's Complete Commentary on the Bible

      8 And there sat a certain man at Lystra, impotent in his feet, being a cripple from his mother's womb, who never had walked:   9 The same heard Paul speak: who stedfastly beholding him, and perceiving that he had faith to be healed,   10 Said with a loud voice, Stand upright on thy feet. And he leaped and walked.   11 And when the people saw what Paul had done, they lifted up their voices, saying in the speech of Lycaonia, The gods are come down to us in the likeness of men.   12 And they called Barnabas, Jupiter; and Paul, Mercurius, because he was the chief speaker.   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.   14 Which when the apostles, Barnabas and Paul, heard of, they rent their clothes, and ran in among the people, crying out,   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:   16 Who in times past suffered all nations to walk in their own ways.   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.   18 And with these sayings scarce restrained they the people, that they had not done sacrifice unto them.

      In these verses we have,

      I. A miraculous cure wrought by Paul at Lystra upon a cripple that had been lame from his birth, such a one as was miraculously cured by Peter and John, Acts 3:2; Acts 3:2. That introduced the gospel among the Jews, this among the Gentiles; both that and this were designed to represent the impotency of all the children of men in spiritual things: they are lame from their birth, till the grace of God puts strength into them; for it was when we were yet without strength that Christ died for the ungodly,Romans 5:6. Observe here, 1. The deplorable case of the poor cripple (Acts 14:8; Acts 14:8): He was impotent in his feet, disabled (so the word is) to such a degree that it was impossible he should set his foot to the ground, to lay any stress upon it. It was well known that he had been so from his mother's womb, and that he never had walked, nor could stand up. We should take occasion hence to thank God for the use of our limbs; and those who are deprived of it may observe that their case is not singular. 2. The expectation that was raised in him of a cure (Acts 14:9; Acts 14:9): He heard Paul preach, and, it is likely, was much affected with what he heard, believed that the messengers, having their commission thence, had a divine power going along with them, and were therefore able to cure him of his lameness. This Paul was aware of, by the spirit of discerning that he had, and perhaps the aspect of his countenance did in part witness for him: Paul perceived that he had faith to be healed; desired it, hoped for it, had such a thing in his thoughts, which it does not appear that the lame man Peter healed had, for he expected no more than an alms. There was not found such great faith in Israel as was among the Gentiles, Matthew 8:10. 3. The cure wrought: Paul, perceiving that he had faith to be healed, brought the word and healed him,Psalms 107:20. Note, God will not disappoint the desires that are of his own kindling, nor the hopes of his own raising. Paul spoke to him with a loud voice, either because he was at some distance, or to show that the true miracles, wrought by the power of Christ, were far unlike the lying wonders wrought by deceivers, that peeped, and muttered, and whispered,Isaiah 8:19. God saith, I have not spoken in secret, in a dark place of the earth,Isaiah 45:19. Paul spoke to him with a loud voice, that the people about might take notice, and have their expectations raised of the effect. It does not appear that this cripple was a beggar; it is said (Acts 14:8; Acts 14:8) that he sat, not that he sat begging. But we may imagine how melancholy it was to him to see other people walking about him, and himself disabled; and therefore how welcome Paul's word was to him, "Stand upright on thy feet; help thyself, and God shall help thee; try whether thou hast strength, and thou shalt find that thou hast." Some copies read it, I say unto thee, in the name of the Lord Jesus Christ, Stand upright on thy feet. It is certain that this is implied, and very probably was expressed, by Paul, and power went along with this word; for presently he leaped and walked, leaped up from the place where he sat, and not only stood upright, but to show that he was perfectly cured, and that immediately, he walked to and fro before them all. Herein the scripture was fulfilled, that when the wilderness of the Gentile world is made to blossom as the rose then shall the lame man leap as a hart,Isaiah 35:1; Isaiah 35:6. Those that by the grace of God are cured of their spiritual lameness must show it by leaping with a holy exultation and walking in a holy conversation.

      II. The impression which this cure made upon the people: they were amazed at it, had never seen nor heard the like, and fell into an ecstacy of wonder. Paul and Barnabas were strangers, exiles, refugees, in their country; every thing concurred to make them mean and despicable: yet the working of this one miracle was enough to make them in the eyes of this people truly great and honourable, though the multitude of Christ's miracles could not screen him from the utmost contempt among the Jews. We find here, 1. The people take them for gods (Acts 14:11; Acts 14:11): They lifted up their voices with an air of triumph, saying in their own language (for it was the common people that said it), in the speech of Lycaonia, which was a dialect of the Greek, The gods are come down to us in the likeness of men. They imagined that Paul and Barnabas had dropped down to them out of the clouds, and that they were some divine powers, no less than gods, though in the likeness of men. This notion of the thing agreed well enough with the pagan theology, and the fabulous account they had of the visits which their gods made to this lower world; and proud enough they were to think that they should have a visit made to them. They carried this notion so far here that they pretended to tell which of their gods they were, according to the ideas their poets had given them of the gods (Acts 14:12; Acts 14:12): They called Barnabas Jupiter; for, if they will have him to be a god, it is as easy to make him the prince of their gods as not. It is probable that he was the senior, and the more portly comely man, that had something of majesty in his countenance. And Paul they called Mercury, who was the messenger of the gods, that was sent on their errands; for Paul, though he had not the appearance that Barnabas had, was the chief speaker, and had a greater command of language, and perhaps appeared to have something mercurial in his temper and genius. Jupiter used to take Mercury along with him, they said, and, if he make a visit to their city, they will suppose he does so now. 2. The priest thereupon prepares to do sacrifice to them,Acts 14:13; Acts 14:13. The temple of Jupiter was, it seems, before the gate of their city, as its protector and guardian; and the priest of that idol and temple, hearing the people cry out thus, took the hint presently, and thought it was time for him to bestir himself to do his duty: many a costly sacrifice he had offered to the image of Jupiter, but if Jupiter be among them himself--in propria persona, it concerns him to do him the utmost honours imaginable; and the people are ready to join with him in it. See how easily vain minds are carried away with a popular outcry. If the crowd give a shout, Here is Jupiter, the priest of Jupiter takes the first hint, and offers his service immediately. When Christ, the Son of God, came down, and appeared in the likeness of men, and did many, very many miracles, yet they were so far from doing sacrifice to him that they made him a sacrifice to their pride and malice: He was in the world, and the world knew him not; he came to his own, and his own received him not; but Paul and Barnabas, upon the working of one miracle, are immediately deified. The same power of the god of this world which prejudices the carnal mind against truth makes errors and mistakes to find easy admission; and both ways his turn is served. They brought oxen, to be sacrificed to them, and garlands, with which to crown the sacrifices. These garlands were made up of flowers and ribbons; and they gilded the horns of the oxen they sacrificed.

      III. Paul and Barnabas protest against this undue respect paid them, and with much ado prevent it. Many of the heathen emperors called themselves gods, and took a pride in having divine honours paid them: but Christ's ministers, though real benefactors to mankind, while these tyrants only pretended to be so, refused those honours when they were so tendered. Whose successor therefore he is who sits in the temple of God, and shows that he is god (2 Thessalonians 2:4), and who is adored as our lord god, the pope, it is easy to say. Observe,

      1. The holy indignation which Paul and Barnabas conceived at this: When they heard this, they rent their clothes. We do not find that they rent their clothes when the people vilified them, and spoke of stoning them; they could bear this without disturbance: but when they deified them, and spoke of worshipping them, they could not bear it, but rent their clothes, as being more concerned for God's honour than their own.

      2. The pains they took to prevent it. They did not connive at it, nor say, "If people will be deceived, let them be deceived," much less suggest to themselves and one another that it might contribute both to the safety of their persons and the success of their ministry if they suffered the people to continue in this mistake, and so they might make a good hand of an ill thing. No, God's truth needs not the service of man's lie. Christ had put honour enough upon them in making them apostles, they needed not assume either the honour of princes or the honour of gods; they appeared with much more magnificent titles when they were called the ambassadors of Christ, and the stewards of the mysteries of God, than when they were called Jupiter and Mercury. Let us see how they prevented it.

      (1.) They ran in among the people, as soon as they heard of it, and would not so much as stay awhile to see what the people would do. Their running in, like servants, among the people, showed that they were far from looking upon themselves as gods, or taking state upon them; they did not stand still, expecting honours to be done them, but plainly declined them by thrusting themselves into the crowd. They ran in, as men in earnest, with as much concern as Aaron ran in between the living and the dead, when the plague was begun.

      (2.) They reasoned with them, crying out, that all might hear, "Sirs, why do you these things?" Why do you go about to make gods of us? It is the most absurd thing you can do; for,

      [1.] "Our nature will not admit it: We also are men of like passions with you" homoiopatheis: it is the same word that is used concerning Elias, James 5:18, where we render it, subject to like passions as we are. "We are men, and therefore you wrong yourselves if you expect that from us which is to be had in God only; and you wrong God if you give that honour to us, or to any other man, which is to be given to God only. We not only have such bodies as you see, but are of like passions with you, have hearts fashioned like as other men (Psalms 33:15); for, as in water face answers to face, so doth the heart of man to man,Proverbs 27:19. We are naturally subject to the same infirmities of the human nature, and liable to the same calamities of the human life; not only men, but sinful men and suffering men, and therefore will not be deified."

      [2.] "Our doctrine is directly against it. Must we be added to the number of your gods whose business it is to abolish the gods you have? We preach unto you that you should turn from these vanities unto the living God. If we should suffer this, we should confirm you in that which it is our business to convert you from:" and so they take this occasion to show them how just and necessary it was that they should turn to God from idols,1 Thessalonians 1:9. When they preached to the Jews, who hated idolatry, they had nothing to do but to preach the grace of God in Christ, and needed not, as the prophets in dealing with their fathers, to preach against idolatry: but, when they had to do with the Gentiles, they must rectify their mistakes in natural religion, and bring them off from the gross corruptions of that. See here what they preached to the Gentiles.

      First, That the gods which they and their fathers worshipped, and all the ceremonies of their worship of them were vanities, idle things, unreasonable, unprofitable, which no rational account could be given of, nor any real advantage gained from. Idols are often called vanities in the Old Testament, Deuteronomy 32:21; 1 Kings 10:13. An idol is nothing in the world (1 Corinthians 8:4): it is not at all what it is pretended to be, it is a cheat, it is a counterfeit; it deceives those that trust to it and expect relief from it. Therefore turn from these vanities, turn from them with abhorrence and detestation, as Ephraim did (Hosea 14:8): "What have I to do any more with idols? I will never again be thus imposed upon."

      Secondly, That the God to whom they would have them turn is the living God. They had hitherto worshipped dead images, that were utterly unable to help them (Isaiah 64:9), or (as they now attempted) dying men, that would soon be disabled to help them; but now they are persuaded to worship a living God, who has life in himself, and life for us, and lives for evermore.

      Thirdly, That this God is the creator of the world, the fountain of all being and power: "He made heaven and earth, and the sea, and all things therein, even those things which you worship as gods, so that he is the God of your gods. You worship gods which you made, the creatures of your own fancy, and the work of your own hands. We call you to worship the true God, and cheat not yourselves with pretenders; worship the Sovereign Lord of all, and disparage not yourselves in bowing down to his creatures and subjects."

      Fourthly, That the world owed it to his patience that he had not destroyed them long ere this for their idolatry (Acts 14:16; Acts 14:16): In times past, for many ages, unto this day, he suffered all nations to walk in their own ways. These idolaters, that were called from the service of other gods, might think, "Have we not served these gods hitherto, and our fathers before us, time out of mind; and why may we not as well go on to serve them still?"--No, your serving them was a trial of God's patience, and it was a miracle of mercy that you were not cut off for it. But, though he did not destroy you for it while you were in ignorance, and knew no better (Acts 17:30; Acts 17:30) yet now that he has sent his gospel into the world, and by it has made a clear discovery of himself and his will to all nations, and not to the Jews only, if you still continue in your idolatry he will not bear with you as he has done. All the nations that had not the benefit of divine revelation, that is, all but the Jews, he suffered to walk in their own ways, for they had nothing to check them, or control them, but their own consciences, their own thoughts (Romans 2:15), no scriptures, no prophets; and then they were the more excusable if they mistook their way: but now that God has sent a revelation into the world which is to be published to all nations the case is altered. We may understand it as a judgment upon all nations that God suffered them to walk in their own ways, gave them up to their own hearts' lusts; but now the time is come when the veil of the covering spread over all nations should be taken off (Isaiah 25:7), and now you will no longer be excused in these vanities, but must turn from them. Note, 1. God's patience with us hitherto should lead us to repentance, and not encourage us to presume upon the continuance of it, while we continue to provoke him. 2. Our having done ill while we were in ignorance will not bear us out in doing ill when we are better taught.

      Fifthly, That even when they were not under the direction and correction of the word of God, yet they might have known, and should have known, to do better by the works of God, Acts 14:17; Acts 14:17. Though the Gentiles had not the statutes and judgments that the Jews had to witness for God against all pretenders, no tables of testimony or tabernacle of testimony, yet he left not himself without witness; besides the witness for God within them (the dictates of natural conscience), they had witnesses for God round about them--the bounty of common providence. Their having no scriptures did in part excuse them, and therefore God did not destroy them for their idolatry, as he did the Jewish nation. This however did not wholly excuse them, but that notwithstanding this they were highly criminal and deeply guilty before God; for there were other witnesses for God, sufficient to inform them that he and he only is to be worshipped, and that to him they owed all their services from whom they received all their comforts, and therefore that they were guilty of the highest injustice and ingratitude imaginable, in alienating them from him. God, having not left himself without witness, has not left us without a guide, and so has left us without excuse; for whatever is a witness for God is a witness against us, if we give that glory to any other which is due to him only. 1. The bounties of common providence witness to us that there is a God, for they are all dispensed wisely and with design. The rain and fruitful seasons could not come by chance, nor are there any of the vanities of the heathen that can give rain, neither can the heavens of themselves give showers,Jeremiah 14:22. All the powers of nature witness to us a sovereign power in the God of nature, from whom they are derived, and on whom they depend. It is not the heaven that gives us rain, but God that gives us rain from heaven, he is the Father of the rain, Job 38:28. 2. The benefits we have by these bounties witness to us that we ought to make our acknowledgments not to the creatures who are made serviceable to us, but to the Creator who makes them so. He left not himself without witness, in that he did good. God seems to reckon the instances of his goodness to be more pregnant, cogent proofs of his title to our homage and adoration than the evidences of his greatness; for his goodness is his glory. The earth is full of his goodness; his tender mercies are over all his works; and therefore they praise him,Psalms 145:9; Psalms 145:10. God does us good, in preserving to us his air to breathe in, his ground to go upon, the light of his sun to see by; but, because the most sensible instance of the goodness of Providence to each of us in particular is that of the daily provision made by it of meat and drink for us, the apostle chooses to insist upon that, and shows how God does us good, (1.) In preparing it for us, and that by a long train of causes which depend upon him as the first cause: The heavens hear the earth; the earth hears the corn, and wine, and oil; and they hear Jezreel.Hosea 2:21; Hosea 2:22. He does us good in giving us rain from heaven--rain for us to drink, for if there were no rain there would be no springs of water and we should soon die for thirst--rain for our land to drink, for our meat as well as drink we have from the rain; in giving us this, he gives us fruitful seasons. If the heavens be as iron, the earth will soon be as brass,Leviticus 26:19. This is the river of God which greatly enriches the earth, and by it God prepares us corn,Psalms 65:9-13. Of all the common operations of providence, the heathen chose to form their notion of the supreme God by that which bespeaks terror, and is proper to strike an awe of him upon us, and this was the thunder; and therefore they called Jupiter the thunderer, and represented him with a thunderbolt in his hand; and it appears by Psalms 29:3 that this ought not to be overlooked; but the apostle here, to engage us to worship God, sets before us his beneficence, that we may have good thoughts of him in every thing wherein we have to do with him--may love him and delight in him, as one that does good, does good to us, does good to all, in giving rain from heaven and fruitful seasons; and if at any time rain be withheld, or the seasons be unfruitful, we may thank ourselves; it is our sin that turns away these good things from us which were coming to us, and stops the current of God's favours. (2.) In giving us the comforts of it. It is he that fills our hearts with food and gladness. God is rich in mercy to all (Romans 10:12): he gives us richly all things to enjoy (1 Timothy 6:17), is not only a benefactor, but a bountiful one, not only gives us the things we need, but gives us to enjoy them (Ecclesiastes 2:24): He fills our hearts with food, that is, he gives us food to our hearts' content, or according to our hearts' desire; not merely for necessity, but plenty, dainty, and variety. Even those nations that had lost the knowledge of him, and worshipped other gods, yet he filled their houses, filled their mouths, filled their bellies (Job 22:18; Psalms 17:14) with good things. The Gentiles that lived without God in the world, yet lived upon God, which Christ urges as a reason why we should do good to those that hate us,Matthew 5:44; Matthew 5:45. Those heathen had their hearts filled with food; this was their felicity and satisfaction, they desired no more; but these things will not fill the soul (Ezekiel 7:19), nor will those that know how to value their own souls be satisfied with them; but the apostles put themselves in as sharers in the divine beneficence. We must all own that God fills our hearts with food and gladness; not only food, that we may live, but gladness, that we may live cheerfully; to him we owe it that we do not all our days eat in sorrow. Note, We must thank God, not only for our food, but for our gladness--that he gives us leave to be cheerful, cause to be cheerful, and hearts to be cheerful. And, if our hearts be filled with food and gladness, they ought to be filled with love and thankfulness, and enlarged in duty and obedience, Deuteronomy 8:10; Deuteronomy 28:47.

      Lastly, The success of this prohibition which the apostles gave to the people (Acts 14:18; Acts 14:18): By these sayings, with much ado, they restrained the people from doing sacrifice to them, so strongly were these idolaters set upon their idolatry. It was not enough for the apostles to refuse to be deified (this would be construed only a pang of modesty), but they resented it, they showed the people the evil of it, and all little enough, for they could scarcely restrain them from it, and some of them were ready to blame the priest, that he did not go on with his business notwithstanding. We may see here what gave rise to the pagan idolatry; it was terminating those regards in the instruments of our comfort which should have passed through them to the Author. Paul and Barnabas had cured a cripple, and therefore the people deified them, instead of glorifying God for giving them such power, which should make us very cautious that we do not give that honour to another, or take it to ourselves, which is due to God only.

Kelly Commentary on Books of the Bible

We now enter on the missionary journeys, as they are called, of the apostle Paul. The work, under the Spirit, opens to the glory of the Lord. Not merely are Gentiles met in grace and brought into the house of God: He had already wrought in their souls individually this we have seen before, in Peter's mission to Cornelius and his household; but grace goes out henceforth in quest not of Jews only but of Gentiles, as the special sphere which was assigned to Paul by God, and this also in co-operation with the other apostles; for thus they had agreed.

But there are preliminary circumstances of no little interest and moment, which the Spirit of God has been pleased to give us before the record of these journeys. I have read at the beginning, of chapter 13 the principal scene of this kind. Saul of Tarsus had already been called, but here we have a formal act of separation. This is the true description of it in scripture. It was in no way what men call "ordination." This he takes particular pains to deny in explicit terms. It was not only that man was in no sense the source of ministry; for this would be, no doubt, disavowed by the godly everywhere; but he employs the strongest words in showing that it was not by men as the channel. As there are cases where man is the channel of conveying both a gift and authority, we can see how artfulness or ignorance can readily enough embroil the entire subject, and thus prepare the way for the building up of the clerical system. There is no ground for it in scripture. Ministry there is, and as a distinct though connected thing, an official charge: both are beyond question. These two things are clearly recognized by the Holy Ghost. Here we have nothing of official charge. So far as the apostle Paul had both a gift and a charge, and he had both (and the apostleship differs from the gift of a prophet as well as the rest in this, that it is not a gift only but a charge), all had been settled between the Lord and His servant. But now it pleased God at this particular epoch to call forth Barnabas, who was a kind of transition link between the twelve, with Jerusalem for their centre and the circumcision for their sphere, and the free and unfettered service of Paul among the Gentiles. It pleased Him to separate these two chosen vessels of His grace for the work to which He was calling them.

Let us look for a moment at the state of things at Antioch before we pass on. "And there were in the church" (or assembly) "that was at Antioch [certain]* prophets and teachers." What is commonly called a stated ministry was there. All should give full weight to facts which if denied or overlooked would only weaken the testimony which God has given.

* The best uncials, cursives, and ancient versions, omit τινὲς , "certain."

It is the continual effort of those who oppose the truth of the church, and who deny the present ruined condition of it, to insinuate against such as have learnt from God to act on His own word, that they set aside ministry, and more particularly what they call "stated ministry." They do nothing of the kind. They deny an exclusive or one-man ministry. They deny that abuse of ministry which would shut out of its own circle the operation of all gifts but one, which is jealous of every other save by its own will or leave, which has no sufficient confidence in the Lord's call or in the power of the Holy Ghost given for profit, which consequently makes a duty of both narrowness and self-importance through a total misunderstanding of scripture and the power and grace of God. Not for a moment do I deny that all who are in any definite measure taught of God as to His will in the service of Christ must disavow clericalism in every shape and degree as a principle essentially and irreconcilably opposed to the action of the Holy Ghost in the church.

But it is important to affirm that none understand the action of the Spirit who expose themselves and the truth (which is still more serious) to the deserved stigma of denying the real abiding-place of ministry. This is not in anywise the question. All Christians who have light from God on these matters acknowledge ministry to be a divine and permanent institution. It is therefore of very great importance to have scriptural views of its source, functions, and limits. The truth of scripture, if summed up as to its character, amounts to this that ministry is the exercise of a spiritual gift. This I believe to be a true definition of it. The minds of most Christians are encumbered with the notion of a particular local charge. Such a charge is altogether distinct from ministry: it is only confusion to suppose that they are the same thing, or inseparable. Ministry in itself has nothing to do with a local charge. The same person, of course, may have both: this might or might not be.

A man, for instance, as we find in the case of Philip and others might have a local charge at Jerusalem, and there we saw the church choosing, because it was that kind of office which had to do with the distribution of the church's bounty. This is the principle of it. What the church gives the church has a voice in. But the Lord gave Philip a spiritual gift, and there the church bows and accepts, instead of choosing. In point of fact the particular gift that Philip received from the Lord was not one that properly finds its exercise within the assembly, but rather without: he was an evangelist. But this establishes what I have been asserting; that is, that you may have a person without a charge who has a very special gift, and this for public ministry.

The elders or bishops, of whom we shall hear more by-and-by, had a still more important charge. It was the office of oversight, or of a bishop, that was found in every fully-constituted assembly where there could be time for the development of that which was requisite in order to it. But whether there were charges or none, whether the due appointment was or was not, the Lord did not fail to give gifts for the carrying on of His own work. Now those persons who possessed gifts exercised them, as they were bound to do; for here was no question of appointment, and indeed their exercise had nothing, whatever to do with the leave, permission, or authority of any, but solely flowed from the Lord's own gift. This was properly ministry in the word. But there never was such an idea broached, still less acted on, as the exclusive ministry which in modern times has been set up, as if it were the only right thing in theory or practice. In point of fact it is thoroughly wrong, not only not defensible by the word of God, but flagrantly opposed to it.

Here, for example, we have the picture of an assembly drawn by the Spirit. It is the more instructive, because it cannot be pretended that here, as in the church at Jerusalem, there were elements which savoured of the anterior or Jewish state of things. It was among the Gentiles. It was where Saul himself laboured; but then there were other servants of the Lord beside Saul, as Barnabas, and Simeon, and Lucius, and Manaen. Nor are these mentioned as if they were the only persons who there exercised the gifts of prophecy and teaching: no doubt they were the more important men. "As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul" (for he is still called Saul, which was his Hebrew name) "for the work whereunto I have called them." It was the Lord that called them.

But there is more than this: the Holy Ghost can also set apart among the servants to a peculiar service. This is emphatically brought in when it was a question of Barnabas and Saul. Not, of course, but that the Holy Ghost had to do with the action of a Peter, or a John, or of any others that have come before us in the previous accounts of this book; but it is expressly said here and not without an admirable reason, and of the deepest interest to us, because God is here preparing the road and instructing His servants as to His ways, more particularly in the church among the Gentiles. Hence, the Holy Ghost comes into a very decided and defined prominence here: "Separate me Barnabas and Saul for the work whereunto I have called them." The Holy Ghost is in the church; He is personally acting, and not merely as giving power, but in distinct and special call. It is, no doubt, subordinate to the glory of the Lord Jesus, but, nevertheless, as a divine person must who does not abnegate His own sovereignty, so it is said "as he will."

"And when they had fasted and prayed, and laid their hands on them, they sent them away." This was not to confer authority, which would set one scripture against another. Galatians 1:1 denies such an inference. We shall find, before we have done with the history, what the character of this action was, and wherefore hands were laid upon them: the end of Acts 14:1-28 explains it to us. It is said there (verse 26) that they sailed to Antioch (which was the starting-point), from whence "they had been recommended to the grace of God for the work which they fulfilled." Such, then, was the object and meaning of the hands laid on Barnabas and Saul. It was not the presumptuous thought that men, who were really inferior to themselves spiritually, could confer upon the apostles what they did not themselves possess to the same extent; it was but a fraternal recommendation to the grace of God, which is always sweet and desirable in the practical service of the Lord. "So they, being sent forth by the Holy Ghost:" nothing can be more distinct than the place that the Spirit of God has assigned Him, nothing more emphatic than the manner in which the inspired writer draws attention to the fact in these commencing verses. All now depends upon His power: He is on earth, the directing power of all that is carried on. That power does not belong to the church, which has indeed responsibility in the last resort in the judgment of evil, but otherwise never can meddle with ministry except to the dishonour of the Lord, its own hurt, and the hindrance of ministry. On the the other hand, ministry never can meddle with what properly belongs to the church. They are two distinct spheres. The same person, of course, may be a minister while he has his place as a member in the body of Christ. But as he is not permitted to use his ministry to override the church in any respect, but rather to subserve its right action, helping it on as far as may be in his power by the Holy Ghost, so on the other hand the church can in nowise rightly control that ministry which flows not from the church, but directly from the Lord.

The present state in nowise alters or modifies the principle: on the contrary, it is an immense comfort that as ministry never did flow from the church, so the present broken state of the church cannot overthrow the place and responsibility of those who minister in the word. The fact is they are quite distinct, although co-ordinate, spheres of blessing.

Barnabas and Saul go forth, then, to Cyprus, the native place of Barnabas; and coming there they preach the word of God in the synagogues of the Jews. There is great care, and so much the more because Saul was apostle of the Gentiles, to go to the Jews; and it is lovely to see the ways of God in this respect. Above all others Luke, as we know, brings out the Lord Jesus Christ Himself in His grace towards the Gentiles. Nevertheless there is no gospel so eminently Jewish as Luke's in its commencement, not even Matthew's. We have no such scene in the gospel of Matthew, and still less in Mark's or John's, no such scene of the temple both of the exterior and interior. We have no such account of the godly Jewish remnant. We have no such care in showing the obedience of Joseph and Mary to the requisitions of the law as in the first two chapters of the gospel of Luke. The fact is, that what is shown first in the gospel, then in the Acts, is "to the Jew first and also to the Gentile." And so we find in the service of these blessed men who now go forth.

They had, by the way, also, we are told, John to their minister. We must not make an ecclesiastical institution out of this. No doubt the expression might to ignorant minds convey some such notion. Nor do I pretend to say what might have been the motives of those who translated it so as to give such a colour to the passage. Manifestly, however, the thing were absurd; because it would be, not a ministry to others, but to Paul and Barnabas. Clearly therefore Mark's service lay here, I suppose, in searching out proper lodgings, and getting people to hear the apostles preach, and that kind of care which a young man would be expected to bestow on those whom he was privileged to accompany and attend in the work of the Lord.

On this occasion they met with the deputy of the island, Sergius Paulus, who was besieged by the efforts of a certain sorcerer that sought to exercise and retain influence over the mind of the great man. But the time was come for falsehood to fall before the truth. When he therefore attempted to turn his old arts against the gospel, and those that were the instruments of bringing it to the island, God asserted His own mighty power. For when Elymas withstood Barnabas and Saul, Saul, "who also is called Paul" (the Spirit of God taking this opportunity of bringing forward his Gentile name in a mission that was to be pre-eminently among the Gentiles, although beginning with the Jew according to the ways of God), being then filled with the Holy Ghost, sets his eyes on the evil worker, gives him his true character, searches him through and through, and, more than this, pronounced a sentence, a judicial sentence, from the Lord, which was at once accomplished. As we are told, "Immediately there fell upon him a mist and a darkness, and he went about seeking some to lead him by the hand." It was the sad sign of his guilty race, the Jews, who, by their opposition to the gospel of the grace of God, and more particularly among the Gentiles, are now doomed to the same blindness after a spiritual sort. "Then the deputy, when he saw what was done, believed, being astonished at the doctrine of the Lord." Beautiful contrast with Simon Magus! What astonished Simon Magus was the power displayed; what astonished the deputy was the truth. The admiration of Power is natural to man, and particularly to fallen man. He, conscious of his weakness, covets the power that he would like to wield, having still the consciousness of the place to which he was called, but from which he has fallen; for God put every creature under him, and although through sin he is fallen from his estate, he has in nowise abandoned his pretensions, and he would fain have the power that would enable him not to hold up only, but to reverse if possible the sad consequences of the fall. Delight in the truth, a heart for that which God reveals, flows only from the Holy Ghost; and this was the happy portion of the deputy. He believed, and believed after a very different sort, with a divinely exercised conscience by the power of the Spirit,. instead of a merely intellectual credit receiving upon evidence that which approved itself to the judgment of his mind.

Next we read of Paul and his company, for from this moment he takes the chief place, and others are designated because of their companionship with him. Was this place in anywise contrary to the will of the Lord? Was it not thoroughly according to it? We all know that there is sometimes a little jealousy of any such spiritual influence. I cannot but think, however, that the feeling is owing more to the natural independence of the mind, than the simplicity that delights in the working of the Holy Ghost and the sanctioned expression of God's holy word. I say, then, that Paul and his company "loosed from Paphos, and came to Perga in Pamphylia: and John, departing from them (for he was not at all in faith up to the level of the work at any rate of Paul), returned to Jerusalem," his natural home.

The others proceed on their way to Antioch in Pisidia, and there they are found on the sabbath-day in the synagogue. "And after the reading of the law and the prophets, the ruler of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, say on." What a painful contrast with that which is found in Christendom! Even among the poor Jews, spite of all the coldness and narrowness of their system, there was then a greater openness of heart, and a simplicity to receive whatever could be communicated than one sees where there ought to be the rivers of living water, where there should reign the cherished desire among all that belong to the Lord, that the best help at all cost be rendered to every saint of God, as well as to every poor perishing sinner. However, here among these Jews, the rulers were anxious to get all the help possible from others for the understanding of the word of God, and for its just application. Although they knew nothing whatever of Paul and Barnabas (except, of course, that they were Jews, or looked like them), they called on them forthwith to address all. "And Paul beckoning. with his hand said, Men of Israel, and ye that fear God."

There were proselytes as well as children of Jacob. Many Gentiles had renounced idolatry in all the great cities where Jews were found at this time. Undoubtedly, so far, Judaism had prepared the way for the Lord among the nations of the earth, in whose midst Jews were scattered. Disgust had grown up in the Gentile mind. The abominations of Paganism had risen up to a fearful height. At this very time there were not a few who though Gentiles were not idolaters (and you must bear this in mind), and really did fear God.

To all these Paul addresses himself: "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." The history is pursued until he comes to David, as the object, of course, was to bring in the Son of David; for the apostle, led of the Lord, speaks with that considerate skill which love does not fail to use, formed under the Spirit of God. Thus having brought in the Messiah, we are shown how He had been announced by the Baptist. There was no collusion about it. John had first preached, before His coming, the baptism of repentance to all the people of Israel. As he fulfilled his course, he acknowledged that he was not the Messiah. Thus God gave an admirable witness of the Messiah that was just at hand. It was no question of a great man, or great deeds, but of God's accomplishing His purpose. Had a particle of ambition influenced John, he, with an immense following among the people, might readily have set up to be the Messiah himself. The truth was, that he was not the Bridegroom but His friend, and the fear of God shut out these base desires, and he felt it his joy and his duty to do the will of God, and be the witness of Him that was coming.

Thus Paul announces the Messiah himself. "Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent." Next he brings boldly forward the awful position in which the Jews had put themselves. "They that dwell 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." Along with spiritual blindness there was as usual the grossest want of common righteousness. "And though they found no cause of death in him, yet desired they Pilate that he should be slain. And when they had fulfilled all that was written of him, they took him down from the tree, and laid him in a sepulchre." God was against them, and as for the man whom they had crucified, He "raised him from the dead: and he was seen many days of them which came up with him from Galilee to Jerusalem, who are his witnesses unto the people. And we declare unto you glad tidings, how that the promise which was made unto the fathers, God hath fulfilled the same unto us their children, in that he hath raised up Jesus."

It is not warrantable to say "raised up Jesus again." You may read it either "raised up Jesus," or "raised Jesus again;" but you cannot give both. The word cannot at the same time include both, though it may in certain cases, according to the context, mean either. The proper rendering here is "raised up Jesus." This is the meaning required by the facts. It refers to Jesus given to the Jews as the Messiah according to the prophets. It is also the commonest thing possible for the word to apply to resurrection. But then in itself it takes in a much wider range than simply resurrection. The word "raised up" requires " from the dead " to make it definitely mean resurrection. But this is not the case here, till we come to verse 34. I therefore believe that resurrection is not meant in the earlier text at all, but raising up Jesus as the Messiah, as it is also written in the second Psalm: "Thou art my Son: this day have I begotten thee." This is confirmed, and I think proved by the next verse, where we have the additional statement. "And as concerning that he raised him up from the dead." Thus we have two distinct steps: verse 33 affirms that God had fulfilled the promise in raising up the Messiah in the earth for His people; verse 34 adds that, besides this, He raised Him up from the dead. This is important, because it serves as a key to the true application of the second Psalm, which is often, and I believe mistakenly, applied to the resurrection. The reference is to the Messiah, without raising the question of actual bodily resurrection, which is first introduced distinctly inPsalms 16:1-11; Psalms 16:1-11, though implied in Psalms 8:1-9. So, in the Apostle's discourse, the resurrection from the dead is founded not upon the second Psalm, but on a well known passage in the prophet Isaiah (Isaiah 55:3), and also in the sixteenth Psalm already referred to.

But here the apostle (instead of pointing out that God had made the rejected Jesus to be Lord and Christ, which was Peter's doctrine, and, of course, perfectly true) uses it according to his own blessed line of truth, and urges on their souls, that "through this man is preached unto, you the forgiveness of sins; and by him" (not the Jew alone, but) "all that believe are justified from all things from which they could not be justified by the law of Moses." Thus early, vigorously, and plainly did the apostle proclaim this great truth no doubt for all among the Jews who bowed to it, but stated also in terms that should embrace a Gentile believer even as an Israelite. The law of Moses could justify from nothing. "All that believe are justified from all things," The whole is wound up by a solemn warning to such as despise the word of the Lord, and this founded on or rather cited from more than one of their own prophets. (Compare Isaiah 29:1-24 and Habakkuk 1:1-17)

"And when the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached to them the next sabbath. Now when the congregation was broken up, many of the Jews and religious proselytes followed Paul and Barnabas: who, speaking to them, persuaded them to continue in the grace of God. And the next sabbath day came almost the whole city together to hear the word of God." This stirred up the Jews: it was a new element, and kindled their jealousy at once. We have had the irritation and the murderous opposition of the Jews in Jerusalem. We can understand that they disliked what they considered a new religion, which claimed to come with the highest sanction of the God of Israel, more particularly as it made them feel to the very quick their own sins, their present and past resistance of the Holy Ghost, as well as their recent slaughter of their Messiah. But a new feature comes out here which the Spirit of God lets us see henceforth in all the journeys and labours of the apostle Paul; that is, the hatred which the unbelieving Jews felt at the preaching of the truth to the Gentiles. "When the Jews saw the multitudes, they were filled with envy." The scene now lay outside among the nations whom they despised, If the gospel were a lie, why feel so acutely? It was not love or respect for Gentiles. But Satan stirred up, not now simply their religious pride but their envy, and, filled with it, they "spake against those things which were spoken by Paul, contradicting and blaspheming."

The law had never wrought such a change among men. It might correct the grossness of idolatry and condemn its folly, thereby some here and there might fear God; but it never did win hearts after such a sort. Thus the evil of their own hearts was brought out among the Jews, and the more in proportion as the might of the grace of God proved itself in attracting souls to the Lord. "Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you." How wondrous and how beautiful the ways of divine love! "But seeing ye put it from you, and judge yourselves unworthy of everlasting life" how solemn to judge oneself unworthy of everlasting life, as every unbeliever does! "lo, we turn to the Gentiles."

This was spiritual wisdom; but was it simply instinct? It was not. There may have been those that turned to the Gentiles from no deeper or more defined reason, as we saw last night. There were those who perceived that the gospel was too great a boon to be confined to the ancient people of God, that it was adapted to the universal need of men, and that it became God's grace to let it forth to the Gentiles; and they acted on their conviction, and the Lord was with them, and many believed. But it was not spiritual instinct here: it was a still holier and lowlier thing, yet higher and more blessed. It was intelligent obedience, where it might not be supposed that one could find a sufficiently clear direction. But the eye of love can discern; it is ever on the alert to obey from the heart.

"For so," says he, "hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles." What had this to do with Paul and Barnabas? Everything. Beyond controversy Christ is directly in view of the prophet, and perhaps some would be disposed to shut up the words only to Christ; but not so the Holy Spirit, who therefore extends its bearing to Paul and Barnabas. Did not Paul afterwards write "to me to live is Christ"? Christ was all to them. Christian faith appropriates to itself what was said to Him. What a place is this! what a power in His name! No doubt it was heretofore a hidden mystery that man should be so associated with a Christ rejected by (and so separated from) the ancient people of God. But what said He to the man despised and set at naught by them? This was the very time when the Messiah, lost to Israel, becomes, in a new and intimate way, the centre for God to associate fully in grace with Him. Thus what belongs to Him belongs to them, and what God says about Him is direction for them. "I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth."

There was no rashness or presumption, but the soundest wisdom in this. Was it only for the Apostles? Is there no principle in this of all importance for us, my brethren? Does it not prove distinctly that it is not merely where we get a literal command that we may and ought to discern a call to obedience? The apostles, as men of faith, were bold about it: "For so hath the Lord commanded us." Yet, I suppose, not two souls besides in the whole earth would have seen a command to them. Unbelief would have asked proof, and have been ill-satisfied; but faith, as evermore, is happy and makes happy. "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. And the name of the Lord was published throughout all the region." But the Jews were not to give up their envy. The greater the blessing, the more their hearts were vexed with it. "The Jews stirred up the devout and honourable women." They were more open, doubtless, to their efforts; and so were "the chief men of the city." As faith looks to God and the truth, unbelief flies to influence of one kind or another, of females on the one side, and of great men on the other. Thus they raised persecution against Paul and Barnabas, and expelled them out of their coasts. "But they shook off the dust of their feet against them, and came unto Iconium. And the disciples were filled with joy, and with the Holy Ghost." As the enemy makes good the occasion of evil, so God turns the wickedness of the adversary to the blessing of His own.

The apostles pass thence into another place; they are, as ever, unwearied in their love. There is, perhaps, no feature more noticeable and instructive than the fact, that nothing turns away the heart of Paul from the poor Jews. He loved them with an unrequited affection; he loved them spite of all their hatred and their envy. Into the synagogue he went again here (as in each new place that he visits), and so spake, "that a great multitude both of the Jews and also of the Greeks believed. But the unbelieving Jews". (they were generally just the same to Paul in one place as in another) "stirred up the Gentiles, and made their minds evil affected against the brethren. 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. But the multitude of the city was divided: and part held with the Jews, and part with the apostles. 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, they were ware of it, and fled." They thus bowed to the storm. Nothing at all of what men call heroism marked the apostles; there was what is very much better the simplicity of grace: patience is the true wisdom, but God only can give it.

They go accordingly elsewhere, and there preach the gospel. At Lystra, which they visited, the case came before them of a man crippled in his feet, "impotent in his feet," who had never walked. Paul, perceiving that he had faith to be healed, beholds him steadfastly, and bids him stand upright on his feet. The Lord at once answering to the call, the man leaped and walked. "And when the people saw what Paul had done, they lifted up their voices, saying in the speech of Lycaonia, The gods are come down to us in the likeness of men." Accordingly they called Barnabas (who, it is evident, had the more imposing presence) Jupiter; and Paul, because he was the more eloquent of the two, they designated Mercury. "Then the priest of Jupiter", for the city was famous for its devotedness to the so-called father of gods and men, "brought oxen and garlands into the gates and would have done sacrifice." "Which when the apostles,* Barnabas and Paul, heard of, they rent their clothes, and ran in among the people, crying out, 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."

* So the Spirit of God calls them both; and it is an important point to observe; it is not restricted to the twelve. Here we find the Holy Ghost acted in this manner. We have apostleship entirely apart from the twelve tribes of Israel. And not merely is Paul apostle, but Barnabas was recognized also.

What is notable, I think, especially for all those engaged in the work of the Lord, is the variety in the character of the apostolic addresses. There was no such stiffness as we are apt to find in our day in the preaching of the gospel. Oh, what monotony! what sameness of routine, no matter who may be addressed! We find in scripture people dealt with as they were, and there is that kind of appeal to the conscience which was adapted to their peculiar state. The discourse in the synagogue was founded on the Jewish scriptures; here to these men of Lycaonia there is no allusion to the Old Testament whatever, but a plain reference to what all see and know the heavens above them, and the seasons that God was pleased from of old to assign round about them, and that continual supply of the fruits of His natural bounty of which the most callous can scarce be insensible. Thus we see there was the ministration of suited truth, as far as it went, of what God is, and what is worthy of Him, opening the way for the glad tidings of His grace. How different from the vileness of a Jupiter or of a Mercury, a god devoted to corruption and self-will, and another god devoted to stealing! Was this the best religion and morality of the heathen, making gods just like themselves? Such certainly is not the true God. Who can deny all to be vanity even in the minds of the most civilized and refined of the Gentiles? The true God, although He had suffered all nations to walk in their own ways in times past, nevertheless did not "leave himself without witness in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness." This was no more than an introduction for that which the apostle had to say; it was the truth so far rebuking the folly of idolatry. It was in no way the good news of eternal life and remission of sins in Christ; but it was that which either vindicated God, or at least set aside what was undeniable and before all eyes the debasing depravity of their false gods and pagan religion.

"And there came thither certain Jews from Antioch and Iconium, who persuaded the people, and, having stoned Paul, drew him out of the city, supposing he had been dead." "And having stoned Paul" how like his Master! How sudden the change! About to be worshipped as a god, and the next thing after it to be stoned and left for dead! Alas! here also the Jews instigated the Gentiles. "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." Such is the victory that overcomes the world; such the power and perseverance of faith. They go on undaunted, yea, confirming the souls of the disciples in various places, "exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God." Impossible for the world to overthrow those who bear the worst it can do, give God thanks, and wait for His kingdom.

But here take note of another part of their service the confirmation of the souls of those who had already believed. It is not simply bringing souls in, and then leaving them to other people; the apostles would stablish them in the faith as they were taught. But this was not all. "When they had ordained them." Let me take the liberty of saying that "ordained" is a very misleading term, which conveys an ecclesiastical idea without any warrant whatever. Not that "ordained" is an interpolation here as in the first chapter of Acts, but certainly the meaning given is fictitious. The true force of the phrase is simply this, "they chose them elders." In more ways than one it is important; because, as a simple choice takes away "ordination," and with it that mysterious ritual which the greater bodies like, so on the other hand the apostles' choosing for them elders takes away all that gives self-importance to the little churches. For it is neither the smaller bodies choosing for themselves, nor an imposing authority vested in their great rivals, but a choice exercised by apostles; that is, they chose for the disciples "elders in every church."

I am well aware that persons of respectability have not been wanting who have tried to make out that the Greek word means that the apostles chose them by taking the sense of the assembly. But this is mere etymological trifling. There is not the slightest warrant for it in the usage of scripture. It is not requisite for a man to be a scholar in order to reject the thought as false. Thus the word " them " refutes it for any intelligent reader of the English Bible. It is not merely that apostles chose. If it be said that the people must have chosen for them to ordain, the answer is, that the people did not choose at all. This is proved by the simple declaration that the apostles chose for the disciples. Such is the way to fill up the sentence "They chose them elders."* To make out the meaning of what Presbyterians or Congregationalists have contended for, it should have been said that they chose by them, or some phrase meaning that they chose by the votes of the assembly. Here there is no ground whatever for such a sense, but on the contrary that the apostles chose elders for the rest. "They chose them elders in every church, and prayed with fasting, commending them to the Lord, on whom they believed."

* It is scarcely necessary to refute at length the notion of the fathers, and of some moderns like Bishop Bilson (Perpetual Government of Christ's Church, p. 13, Eden's edition, Oxford, 1842), that χειροτονήσαντες here means ordaining by imposition of hands. That the word was so used in later times by ecclesiastical writers is true; that this is its meaning in scripture is palpable error. It is to confound χειροτονία with χειροθεσία (or its equivalent, ἡ ἐπιθεσις τῶν χειρῶν ). On the other hand the idea that χειρονονήσαντες means that the apostles conceded to the disciples the power of selecting by vote, whilst they reserved to themselves the right of approval and institution, is still harsher and' in short unexampled in all Greek writings profane or sacred, ancient or medieval. In the earlier Greek authors who write of their public affairs, the word often occurs in the sense of choosing by suffrage (as opposed to lots); later on it meant appointment irrespective of votes. But it is never used, so far as I know, to express that some appointed on the ground of election by others. And I am glad to say not merely that a candid Presbyterian like Prof. G. Campbell treats Beza's version (per suffragia creassent) with the utmost severity as "a more interpolation for the make of answering a particular purpose," but that the Presbyterian divines of 1645 in the "Jus Divinum" point out the flagrant inconsistency of such an interpretation with the express language of the text. None but Paul and Barnabas chose (whatever the manner); and they chose for the disciples, not by their votes, which would be incompatible with their own choice. Compare Acts 10:41, 2 Corinthians 8:19. In the former case God chose beforehand the witnesses, but others gave no votes; in the latter the churches chose brethren to be their confidential messengers, but they never thought of collecting the suffrages of other people. Scriptural usage in every instance is simply choice.

It is vain to deny or parry the importance of this decision of scripture on the subject of presbyters. Not infrequently there is an attack made on those who really desire to follow the word of God, by men who ask, "Where are your elders? You profess to follow scripture faithfully: how is it that you have not elders?" To such I would answer, "When you provide apostles to choose elders for us, we shall be exceedingly obliged for both." How can we have elders appointed according to scripture unless we have apostles or their delegates? Where are the men now who stand in the same position before God and the assembly as Paul and Barnabas? You must either have apostles, or at the very least apostolic men such as Timothy and Titus; for it is quite evident that merely to call people elders does not make them such. Nothing would be easier than to bestow the title of elders within a sect, or for the law of the land to sanction it. Any of us could set ourselves up, and do the work in name, no doubt; but whether there would be any value in the assumption, or whether it would not be really great sin, presumption, and folly, I must leave to the consciences of all to judge.

Thus we know with divine certainty that the elders were chosen for the disciples by the apostles in every church. Such is the doctrine of scripture, and the fact as here described. It is evident therefore, that unless there be duly qualified persons whom the Lord has authorised for the purpose, and in virtue of their most singular relation to the assembly, unless there be such persons as apostles, or persons representing apostles in this particular, there is no authority for such appointment: it is mere imitation. And in questions of authority it must be evident that imitation is just as foolish as where it is a question of power. You cannot imitate the energy of the Spirit except by sin, neither can you arrogate the authority of the Lord without rebellion against Him. Notwithstanding, I do not doubt that this is often done with comparatively good let us conceive the best intentions on the part of many, but with very great rashness and inattention to the word of God. Hence those are really wrong, not to say inexcusable, who assume to do the work that apostles or their delegates alone could do, not such as content themselves with doing their own duty, and refuse a delicate and authoritative task to which they are not called of the Lord.

What, then, is the right thing? All that we can say is, that God has not been pleased, in the present broken state of the church, to provide all that is desirable and requisite for perpetuating everything in due order. Is this ever His way when things are morally ruined? Does He make provision to continue what dishonoured Him? So far from contrariety in this to the analogy of His dealings, it seems to me quite according to them. There was no such state of things in Israel in the days of the returned captives, as in the days of the Exodus, but Nehemiah was just as truly raised up of God for the return from Babylon, as Moses was for the march out of Egypt. Still the two conditions were quite different, and the mere doing by Nehemiah what Moses did would have been ignorance of his own proper place. Such imitation would have possessed no power, and would have secured no blessing.

It is a precisely similar course that becomes us now. Our wisdom is to use what God has given us, not to pretend to the same authority as Barnabas and Paul had. Let us follow their faith. God has continued everything, not that is needful only, but far over and above it for the blessing, if not for the pristine power and order, of the church of God. There is not the slightest cause but want of faith, and consequent failure in obedience, that hinders the children of God from being blessed overflowingly even in this evil day. At the same time God has so ordered it, that no boast is more vain than that of possessing all the outward apparatus of the church of God. In fact, the louder the vaunt, the less real is the claim to ornaments of which God stripped His guilty people. None can show a display of order and charge so settled and regular, as to bear a comparison with the state of the church as it was founded and governed by the apostles.*

*"But it is a characteristic of the Church system" (says Mr. Litton in his "Church of Christ," p. 636, speaking of sacramentalists) "to be most peremptory and exclusive in its decisions where Scripture supplies the slenderest foundation for them."

Far from thinking that it is not good and wise, I admire the ways of the Lord even in this deprivation of ground for boasting. I believe that all on His part is thoroughly as it should be, and really best for us as we are. Nor is it that we should not feel the want of the godly order as of old; but I need not say that if we feel the want of elders, the value of apostles was incomparably greater. Apostles were far more important than elders, and very much more the means of blessing to the church of God. But the right appointment of elders necessarily lapses with the departure of the apostles from the earth. It is not so with gifts, nor therefore with ministry; for all this is essentially independent of the presence of the apostles, and bound up with the living action of Christ the head of the church, who carries out His will by the Holy Ghost here below.

Now we enter upon another and an important chapter in its way, that is to say, the efforts of the Judaisers, who were now beginning (not to hinder the apostle's work merely, but) to spoil the doctrine which he preached. This is the particular point we may see in Acts 15:1-41. Accordingly the source of this trouble lay not among unbelieving Jews, but among such as professed the name of the Lord Jesus. "Certain men which came down from Judea, saying, Except ye be circumcised after the manner of Moses, ye cannot be saved. When, therefore, Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem." Jerusalem, alas! was now the fountain of the evil: it was from the assembly in Jerusalem that this pest emanated. Satan's effort was to pollute the doctrine of the grace of God, who allowed that the authority and the power too of Paul and Barnabas should be entirely ineffectual to stop the evil. This was turned to good account, because it was far more important to stem the tidal in Jerusalem, and to have the sentence of the apostles, elders, and all thoroughly against these evil doers, than simply the censure of Paul and Barnabas. It could not but be that Paul and Barnabas should oppose those that set aside their doctrines; but the question for the Judaisers was, What about the twelve? Thus, the carrying of the question to Jerusalem was a most suitable and wise act. It may not be that Paul and Barnabas at all designed it as such I do not suppose they did: no doubt they endeavoured to put it down among the Gentiles, but they could not do so. The consequence was that perforce the question was reserved for Jerusalem, where Paul and Barnabas go up for what Paul knew involved the truth of the gospel. "And being brought on their way by the church, they passed through Phenice and Samaria, declaring the conversion of the Gentiles; and they caused great joy unto all the brethren." Thus, you see, going upon this painful controversy, their hearts were filled with the grace of God. It was not the question they were full of, but His grace.

"And when they were come to Jerusalem, they were received of the church, and of the apostles and elders, and they declared all things which God had done with them." There again is uttered what filled their hearts with joy, an important thing. For I am sure that often, where there is any duty of a painful kind, and where the heart of any servant of the Lord, no matter how rightly, gets filled with it, this very earnest pressure becomes really a hindrance. Because such is man, that, if you become thus over-occupied with it, others will infallibly put it down to some wrong object on your part; whereas on the contrary, others do not so oppose where you trust the Lord simply, only dealing with the matter when it is your duty to deal with it and passing on. Meanwhile, your heart goes out to that which is according to His own grace; and there is so much the more power, when you must speak on that which is a matter of pain.

It was thus according to the grace and wisdom given to these beloved servants of the Lord. When the question came before them, "there rose up certain of the sect of the Pharisees which believed." This is a new feature, it will be observed; that is, it is not merely the envious unbelieving Jews, but the working of legalism in the believing Jews. This is the serious evil that now begins to show itself. They insist "that it was needful to be circumcised, and to command them to keep the law of Moses." In fact they thought that Christians would be all the better for being good Jews. This was their object and their doctrine, if such it can be called. "And the apostles and elders came together to consider of this matter. And when there had been much disputing," etc.

All this leads us into the interior of those days, and proves that the idea of everything being settled just by a word is only imagination; it never was so, not even when the whole apostolic college were there. We find the liveliest discussions among them. "And when there had been much disputing, Peter rose up, and said unto them, Men [and] brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe. And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us; and put no difference between us and them, purifying their hearts by faith." Peter we hear on this occasion preaching Paul's doctrine, just as we saw that Paul might among the Jews preach somewhat like Peter: God it put no difference between us and them, purifying their hearts by faith. Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear? But we believe that through the grace of the Lord Jesus Christ" not "they shall be saved," nor " they shall be saved even as we." This is probably what we might have said, but it is not what Peter said. "We believe that through the grace of the Lord Jesus Christ we shall be saved, we Jews shall be saved even as they [the uncircumcised Gentiles]."

How sweet is the grace of God, and what an unexpected blow to the pretensions of the Pharisees that believed! And this too from Peter! If Paul had said it, there would have been less to wonder at. The apostle of the Gentiles (so they were prone to think) would naturally speak up for the Gentiles, but how about Peter? what induced the great apostle of the circumcision so to speak? and this in the presence of the twelve in Jerusalem itself? How was it that without the plan of man, and contrary no doubt to the desires of the wisest, the failure of Paul and Barnabas to settle the matter, conciliatory and gracious as they were, only turned to the glory of the Lord? It was the evident hand of God to the more magnificent vindication of His grace.

"Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them. And after they had held their peace, James answered, saying (for he now takes the place of proposing or giving a judgment), "Men [and] brethren, hearken unto me: Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name. And to this agree the words of the prophets; as it is written, After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up: so that the residue of men may seek the Lord, and all the Gentiles, upon whom my name is called, saith the Lord who doeth these things known from eternity."

Thus we see that in James's mind what Peter and Paul and Barnabas had pressed was according to the declarations of the prophets, not in conflict but agreement with them. He does not say more than this; he does not mean that such was their fulfilment; nor is any special application set before us. They teach that the Lord's name should be called on the Gentiles, not when they become Jews. That they should be blessed and recognized, therefore, was in accordance with prophecy. There were Gentiles as such owned of God, without becoming practical Jews by being circumcised, Gentiles upon whom the name of the Lord was called.

This was the argument or proof from Amos; and it was conclusive. "Wherefore my sentence is (or, I judge), that we trouble not them which from among the Gentiles are turning to God: but that we write to them, that they abstain from pollutions of idols, and from fornication, and from the thing strangled, and from blood." This, in the latter part of it, is simply the precepts of Noah, the injunctions that were laid down before the call of Abram, and, again, that which was evidently due to God Himself in regard to the human corruption that accompanies idolatry; so that things were then left in a manner alike simple and wise. There could be no right-minded Gentiles who would not acknowledge the propriety and necessity of that which the. decree insists on.

"Then pleased it the apostles and elders, with the whole church, having chosen to send men from among them to Antioch with Paul and Barnabas; namely, Judas surnamed Barsabas, and Silas, chief men among the brethren."

It will be observed, by the way, that there were leading men among the brethren. Some seem jealous of this; others of hostile mind talk as if it contradicts brotherhood; but according to scripture, as in the nature of things, it is manifestly right. It is only crotchety people who have made a mistake. There must not be any allowance of jealousy where God speaks so plainly. This would be indeed to quarrel with the mercies of God among us. The letter was written, if I may so say, under the seal of the Spirit of God, from "the apostles, and elders, and* brethren," to the brethren of the Gentiles in Antioch, and Syria, and Cilicia. On its contents I need not enlarge: they are familiar to all.

*There is very grave authority (, A, B, C, D, etc.) for dropping καὶ , "and," and so throwing together οἱ πρ . ἀδ . "the elder brethren" (in the sense, however, of "the elders").

"Judas and Silas, being prophets also themselves, exhorted the brethren ( i.e., at Antioch) with many words, and confirmed ( i.e., strengthened) them. And after they had tarried there a space, they were let go in peace from the brethren unto those that sent them." (I give more exactly than in the common text.)

It was important to have the presence of men who were themselves competent witnesses of what had been debated and decided at Jerusalem. This was far more than being the mere and cold bearers of a letter. They knew the motives of the adversaries; they were familiar with the spiritual interests at stake, beside knowing the feeling of the apostles, and of the church at large. These men accordingly accompanied Paul and Barnabas. But this led also, in the wisdom of God, to an important point in the journeyings of the great apostle; for Paul and Barnabas, it is said, "continued in Antioch, teaching and preaching the word of the Lord, with many others also." (What largeness and love! How different from the days when an exclusive title protects unfit or haughty men, and money difficulties hamper both teachers and taught!) "And some days after Paul said to Barnabas" (the younger takes the lead), "Let us go again and visit the brethren in every city where we have preached the word of the Lord, and see how they do."

Paul loved the church; he was not only a great preacher of the gospel, but he was deeply interested in the state of the brethren, and he valued their edification. Barnabas proposed to take with them John, who was also called Mark; Paul, however, would not agree to it. "But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work. And the contention was so sharp between them, that they departed asunder one from the other." The Spirit of God takes good care to record this; it was needful that it should be noted. It should act as a warning; and, on the other hand, it would also prepare the minds of the children of God for the fact, that even the most blessed men may have their difficulties and differences. We must not be too much cast down if we meet with anything of the kind. I do not make this remark in any wise to make light of such disagreements, but alas! we know that these things do arise.

But there is more for our instruction "Paul chose Silas." This is a weighty practical consideration. There are persons, I am aware, who think that in the work of the Lord all must be left absolutely without thought of one's own or concert to the Lord Himself. Now I do not find this in the word of God. I do believe in simple-hearted subjection to the Lord. Assuredly faith in the action of the Holy Ghost is of all importance, both in the church, and also in the service of Christ. Yet there is not liberty alone but a duty of conferring together on the part of those who labour. There may be spiritual wisdom in what is often called "arrangement." So far from regarding it as an infringement of scripture, or of what is due to the Holy Ghost, I believe there are cases in which not to do so would be independence, and a total mistake as to the ways of the Lord. It is quite true that Paul would not have an improper person forced on him in the work. He had come to the conclusion that, though Mark might be a servant of the Lord and of course have his own right sphere, he was not exactly the labourer that was suited for the mission to which the Lord was calling himself. Consequently his mind was made up not to take Mark with him. Barnabas, on the contrary, would have Mark with them, and at length so strongly urged this as to make it the necessary condition of his own association with the apostle. The consequence was that the apostle preferred even to forego the presence of his beloved friend and brother and fellow-servant, Barnabas, rather than have an unsuitable person forced upon him.

1 have little doubt that the brethren in general judged, and this spiritually, that Paul was in the right and Barnabas therefore wrong. For the apostle chose Silas and departed, as we are told, "recommended by the brethren unto the grace of God," without a word about the brethren recommending Barnabas and John. Not that one would in the least doubt that Barnabas continued to be blessed of God. And as for John (Mark), we are expressly informed of his ability in the ministry at a later day. The apostle takes particular pains to show his respect and love for Barnabas after this in an inspired epistle (1 Corinthians 9:1-27); and what is yet more to the purpose, he makes the most honourable mention of Mark in more than one of his later epistles. (Colossians 4:1-18 and 2 Timothy 4:1-22) How good of the Lord thus to let us see the triumph of His grace in the end! And what a joy to the loving heart of the apostle to record it!

At the same time the entire history furnishes a most important principle in the practical service of the Lord. We ought not to be in anywise bound by an esprit de corps; where His testimony is concerned, we must be prepared to break with flesh and blood to say to a father and mother, I have not seen them, neither to acknowledge one's brethren, nor to know one's own children. Nor must we think overmuch about the trial; for beyond a doubt many will be grieved by that measure of faithfulness to the Lord which condemns themselves. This we must bear as a part of the burden of His work. On the other hand, need it be said that nothing is more uncomely than a rudely personal and slashing habit with others in carrying out the will of the Lord? There is in it neither grace, nor righteousness, nor wisdom, but self and self-deception; for it looks like zeal this fire of Jehu. At the same time there is such a thing as looking to God to have an exercised judgment, as to your associates no less than your work. The Lord alone can give the single eye with self-judgment which enables us in the Spirit to discern aright whom we ought to decline, and whom to choose, if companions offer or should be sought in the work.

In Acts 16:1-40 we enter on some fresh points of interest. We have before us the first appearance of Timothy, who was afterwards to figure so much in the history of Paul and the service of the Lord. Here too we find a principle of no small moment for our guidance, and the more so as Paul did that for which, one can conceive, a great many might judge him. It is wonderful how apt people are, and especially those who do not know much, to judge such as know far better than themselves. There is nothing so easy as to form a judgment, but whether there be adequate grounds and a sound conclusion are other questions. Here the apostle is said to have taken Timothy (whose mother was a Jewess and his father a Greek, himself a disciple of good report among the brethren) to go forth with him. But, singular to say, Paul circumcises him. What consternation this must have made amongst the brethren, especially the Gentiles! It was just after the battle of Gentile independence of circumcision had been fought and won. They surely must have thought that Paul was losing his wits himself to circumcise Timothy! Not even a Jew would have gone so far. Could it be that the apostle of the uncircumcision had at length succumbed to the adversary? or that he was swayed by his early prejudices so as to forget all his own past testimony to the cross and death and resurrection of Christ?

Now I do not hesitate to say, that so far from Paul being under legal prepossession in this act, on the contrary he never did anything in his course that showed him to be more completely above it. To circumcise Timothy was precisely what the law would not have done. It is well known that, if there was a mingled marriage (i. e., between a Jew and a Gentile), the law would have nothing to say to the offspring. Legally the Jewish father could not own his own children born of a Gentile mother, or vice versa. (See Ezra 10:1-44) Now Timothy being the fruit of such a marriage, there could be no claim, even if there was license, to circumcise him; and (just because there was no such claim, he being on the one side sprung of a Greek, though his mother was a Jewess, because it could not be commanded) Paul condescends out of grace to those who were on a lower ground, and stops their mouths most effectually. Grace knows how and when to bend, no less than to be as unflinching as a rock; but this is precisely what even believers in general are least able to understand. Righteousness (that is, consistency with our relationship) is not all. God is gracious, and so may we be by His grace, and thus feel how such as are really on a true and real ground of grace, and in a position according to the word of God, can have the truest sympathy with those who, though of God, are on a totally different ground, doing and saying what must astonish others possessed of little grace. Is not this a thing to be weighed? We may find, there is little doubt, the importance of it before we have got through our little career. It is a question that often comes up in various forms; but I believe there is only one means of solving it. While the heart thoroughly holds fast the truth of God, let us seek at the same time to understand the workings of that truth according to the grace of God.

This was the secret of the apostle's action here, but it did not hinder in the least his use of the decision arrived at in the recent council at Jerusalem. For "as they went through the cities, they delivered to them to keep the decrees that were ordained of the apostles and elders that were at Jerusalem. And so were the churches established in the faith, and increased in number daily."

Then we find another important fact. Paul was stopped in his Asiatic journeyings, as we are told here, and "forbidden by the Holy Ghost to preach the word in Asia." So completely is the Spirit of God regarded as the directing person in the church. "After they were come to Mysia, they assayed to go into Bithynia: but the Spirit of Jesus (for such should be the text) suffered them not. And they passing by Mysia came down to Troas. And a vision appeared to Paul in the night; there stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us." In various ways, therefore, divine guidance was never wanting.

Accordingly they come to the first spot in Europe that was blessed with the preaching of the great apostle of the Gentiles. They came to Philippi, "which is the first* city of that part of Macedonia, a colony: and we were abiding in the city itself certain days."

* Philippi was not the "chief" city of Macedonia, but Thessalonica; and as Wieseler has shown, even if the subdivisions had been known then of Macedonia Prima, Sec. etc., Amphipolis (not Philippi) was the chief city of that part or district. The literal and correct translation therefore is "first," geographically speaking. Eckhel (iv. p. 477, ss.) copies the coin, COL. AVG. IVL. PHILIP. It was therefore probably a colony founded by C. J. Caesar, and afterwards increased by Augustus.

Here we read of Lydia's heart opened, and of her household. The action of the Spirit as to the family seems to have obtained remarkably among Gentiles; among the Jews, as far as I know, we do not hear of it. We have found already districts among the Jews, as also among the Samaritans, which were powerfully impressed (to say the least) by the gospel; but among the Gentiles families seem particularly visited by divine grace as recorded by the Spirit. Take for example Cornelius the jailor, Stephanas: indeed you find it over and over gain. This is exceedingly encouraging especially to us.

But grace never acts in power without stirring up the enemy, and in ways calculated most to oppose and undermine. His tactics in Europe differed from those in Asia at least in this the first place where the gospel was preached. The earliest case of any one or thing which the word of God names is, as a rule, remarkably characteristic. Applying this to what is in hand, we find that Satan's peculiar method in Europe was not so much by overt opposition but rather by affecting patronage. The maiden with the spirit of divination did not take the method of decrying the servants of the Lord but of applauding them. As it is said here, "she followed Paul and us (for Luke was now with the apostle) with the cry, These men are the servants of the Most High God, which show unto us the way of salvation." This she did many days, for at first the apostle avoided action to give no importance by any assaults of an open kind on the evil spirit. But after no notice was taken for some days, he being grieved at her boldness turns and says to the spirit, "I command thee in the name of Jesus Christ to come out of her." This roused the whole city.

The masters were troubled because the source of their gains was gone; and the magistrates disliked anything that produced an uproar. The result was that the multitude rose up together, the praetors rent off their clothes, and the apostle and his companion were beaten and cast into prison, with a charge to the jailor to keep them safely. There the Lord wrought marvellously. At midnight, while others slept, Paul and Silas in praying were singing the praises of God, who soon answered them. "Suddenly there was a great earthquake, so that the foundations of the prison were shaken: and immediately all the doors were opened." The consequence of the truth afterwards presented was in God's grace the conversion of the jailor. It is not now the time to dwell on the details, beautiful as the scene is, and attractive to the heart as it may well be. The praetors were soon forced to acknowledge the wrong they had done in beating Romans uncondemned, contrary to the law of which they were the administrators. Thus the world was rebuked, the brethren comforted, and Paul and his companions departed to other fields of suffering and service.

The next chapter (Acts 17:1-34) sketches for us the first entrance of the gospel into Thessalonica. It may be noted how remarkably the kingdom was preached there. But those of Berea earned for themselves a still more honourable character, being distinguished not so much by the prophetic style of teaching addressed to them, as by their own earnest and simple-hearted research into the word of God.

Finally, the apostle is at Athens, and there he makes one of the most characteristic appeals preserved to us in this striking book, but an appeal by no means to the credit of human refinement and intellect. For there is no place where the apostle condescends more to the elementary forms of truth, than in that city of art, poetry, and high mental activity. His text is taken, we may say, from the well-known inscription on the altar, "To the unknown God." He would let them know what, in the midst of their boasted knowledge, they themselves confessed they knew not. His discourse was pregnant with suited truth, for he points out the one true God, who made the world and all things therein a truth that philosophy never, acknowledged, and now denies, and would disprove if it were possible.

"God that made the world and all things therein, seeing that he is Lord of heaven and earth" another truth that unbelief disowns that God is not only the maker but the Lord, the master and disposer, of all "He dwelleth not in temples made with hands." Thus the apostle finds himself at issue with both the Gentiles and the Jews. "Neither is worshipped (served) with men's hands, as though he needed anything," contrary to all religion of nature, wherever and whatever it may be. "Seeing he giveth" (such is His character) "to all men life and breath and all things; and hath made of one blood:" here again he is at issue with man's ideas, especially with those of Hellenic polytheism, for the unity of the human race is a truth that goes with that of the true God. It was seen among men that various races had each their own national god, and thus naturally the falsehood of many gods was bound up with and fostered the kindred pretension of many independent races of men. This was a darling idea of the pagan world. They held themselves to have sprung from the earth in some singularly foolish manner, at the same time maintaining that each was independent of the other. On the other hand, the truth which divine revelation discloses is that which man's mind never did discover, but, when propounded, at once brings conviction along with it. Is it not humbling that the most simple truth about the simplest fact should be entirely beyond the ken of the proudest intellects unaided by the Bible? One would think that man ought to know his own origin. It is just what he does not know. He must know God first, and when he does all else becomes plain. "He hath made of one blood all nations of men for to dwell on the face of the earth."

Again, "He hath determined the times before-appointed" (everything is under His guidance and government); "and the bounds of their habitation; that they should seek God, if haply they might feel after him, and find him (" God," it should be here, according to the best authorities: "The Lord" is not in keeping with the teaching in this place. He shows them that God is the Lord, but this is another matter), "though he be not far from every one of us: for in him we live, and move, and have our being; as certain also of your own poets," etc. Thus he turns the acknowledgment of their own poets against themselves, or rather against their idolatry. Strange to say that the poets, however fanciful, are wiser than the philosophers. How often they stumble in their dreams on things beyond that which they themselves would have otherwise imagined! Thus some of the poets among them (Cleanthes and Aratus) had said, "For we are also His offspring." "Forasmuch, then, as. we are the offspring of God, we ought not to think that the Godhead (the Divine) is like unto gold, or silver, or stone, graven by art and man's device." How clearly was shown the folly of their boasted reason! What can be simpler or more conclusive? Since we are the offspring of God, we ought not to think that God can be made by our hands. This is in effect what their practice amounted to. Gods of silver and gold were the offspring of men's art and imagination.

"And the times of this ignorance" (what a way to treat the boasting men of Athens!) "God winked at; but now commandeth all men everywhere to repent." Manifestly there is a thrust at conscience. This is the reason why he insists here on God's call to repent. It is no use to talk of science, literature, politics, religion. Old or new speculations in philosophy are alike vain. God is now enjoining on all everywhere to repent. Thus he puts the sage down with the savage, because God is brought in as the judge of all. It is evident that divine truth must be aggressive; it cannot but deal with every conscience that hears it throughout the world. The law might thunder its claims on a particular people; but the truth deals with everybody as he is before God. The ground of the appeal too is most serious: "Because he hath appointed a day in the which he will judge the world." Solemn prospect! This he urges home on them, and in a manner peculiar but suitable to the moral condition of Athens.

God is about to judge the habitable earth ( οἰκουμένην ) in righteousness. He does not here speak of judging the dead. It is the sudden intervention of the man who, raised from the dead, is going to deal with this habitable earth. Such is the unquestionable meaning of the text. The "world" here means the scene dwelt in by man. It is in no way a question of the great-white-throne judgment. Certainly all that he put before them was admirably calculated to arouse them from their mythic dreams to the light of truth, without gratifying their love of the speculative. "He will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance to all men, in that he hath raised him from the dead."

The allusion to the resurrection became at once the signal for unseemly jest. "And when they heard of the resurrection of the dead, some mocked: and others said, We will hear thee again of this matter. So Paul departed from among them." There was but little fruit even for the apostle and from this wonderful discourse. Some, however, did cleave to him, and believed: "among the which was Dionysius the Areopagite, and a woman named Damaris, and others with them."

Acts 18:1-28. But in the grossly voluptuous state of Corinth the gospel, strange to say, was to take a great and effectual hold on a certain part of the population. Not so at Athens: few were the souls, and comparatively feeble the work there. But in Corinth, proverbially the most corrupt of Grecian cities, how unexpected yet how good the ways of the Lord! He had much people in that city. It was an immense comfort, both in his labours there and afterwards, when the work seemed spoiled. He could still believe, and spite of all look for the recovery of those that had been turned aside. The Lord is ever kind and true; and so Paul went on with good courage, however tried and humbled on their account.

Here take note of another remarkable fact. The apostle does what is proscribed by all ecclesiastical canons, as far as I know, everywhere: that is to say, he works with his hands at the simple occupation of tent-making "And he reasoned in the synagogue every sabbath, and persuaded the Jews and the Greeks. And when Silas and Timotheus were come" he takes this as the occasion for testifying to the Jews fully being "pressed" (not exactly in the spirit, as it is said in the common text, but) "in regard of the word," he testifies that Jesus was the Christ. "And when they opposed themselves, and blasphemed, he shook his raiment," with the warning, "Your blood be upon your own head; I am clean: from henceforth I will go unto the Gentiles."

Accordingly the work goes on among the Gentiles, though the Lord was not without witness among the Jews. And this leads to a vast deal of feeling and clamour: "and all the Greeks took Sosthenes, the chief ruler of the synagogue, and beat him before the judgment seat." Here the ruler was not only unwilling to entertain the question, but supercilious, and indifferent to the general disorder.

Just at the same time another remarkable feature appears here. In Cenchrea Paul shaves his head according to a vow. It is plain that, whatever might be the strength of divine grace, there was a certain concession to his old religious habits, even in the greatest of apostles, and the most blessed instrument of New Testament inspiration.

However this may be, the end of the chapter gives another remarkable witness of grace. Apollos is brought before us, taught by Aquila and Priscilla, who "took him unto them, and expounded unto him the way of God more perfectly." I doubt whether it would have been according to the will of God for a woman to have done so alone; but she, along with her husband, instructed him as they could. Now Priscilla, as I cannot doubt, knew more than her husband; it was therefore desirable that she should contribute her help. Still the Lord's ways are invariably wise; and it is very evident that it was in conjunction with her husband, not independently of him, that this grave task was carried on.

Another important fact opens Acts 19:1-41. Paul found at Ephesus a dozen disciples, who were in a very ambiguous position; for they were not exactly Jews, and they were certainly not in the true sense Christians: they were in a transition state between the two. Does this appear to you at all startling? It is likely that it may disturb those who are in the habit of thinking, or at least saying, that all persons must be in one of the two states that it is impossible to be in a middle position between them. But this is not the fact. It is always well to face the word of God; and God has written nothing in vain.

I say, then, that these men were recognized at Ephesus as believers, but it is very evident that they were not resting on the work of the Lord Jesus. They had faith, they looked to His person; but they had not intelligently laid hold of His work for the peace of their souls. So when Paul comes there and finds these disciples, he says, "Have ye received the Holy Ghost since ye believed?" Not the slightest doubt is started about their believing, but he does raise a very serious question about another thing: "Have ye received the Holy Ghost since ye believed?" Why he asked this it is not for us to say for certain. It is likely that he saw something that indicated to his penetrating eye souls not at rest and in the liberty of grace. In spirit they were still under the law. It is the state described in the latter part of Romans 7:1-25. Of course I use this description with reference to Romans 7:1-25 by anticipation, because that Epistle was not yet written. But people were in that state before it was written as well as since; and the object of the epistle was to deliver them out of it.

Paul then enquired, "Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost." It is not that they did not know the existence of the Spirit of God. Such is not at all the meaning of the text. All Jews had heard in the scripture of the Holy Ghost; and more particularly John's disciples were well instructed in the fact, not only of His existence, but that the Holy Ghost was about to be sent down on believers, or rather that they were going to be baptized with the Holy Ghost. This is what is referred to. Had that baptism taken place? They were not aware of it; they had not yet received the great blessing. Thus it is seen, they were believers, though they had not received the baptism of the Holy Ghost. Such is the account that scripture gives of their state.

It is well to note this, because we may find persons now in a state somewhat analogous. There are many souls who are not at all in liberty, not having yet received the Spirit of adoption. Yet are they persons that we can truly accept as born of God; they detest sin; they love holiness; they really adore the Lord Jesus, having no doubt at all as to His glory, and that He is the Saviour. For all this they are not able to what they call "apply" the truth to their own case and settled relationship. They cannot always appropriate the blessing. They are not at ease and at liberty in their souls. We must not put such people down as unbelievers, on the one hand; neither must we rest, on the other hand, as though they had received everything. Those are two errors to which many are prone. Scripture allows neither, perfectly providing for every case. What the apostle did was this: he was far from questioning the reality of their faith, but he showed that it was not yet exercised on the full object of faith. They had not, yet entered into the just results of redemption. Accordingly he enquires how this came to pass to what they had been baptized. They say, To John's baptism. This explains all. John's baptism was only transitional. It was of God, but it was simply in prospect of the blessing, not in possession of it. Such too was the state of these men. The apostle then puts before them the truth. "They were baptized in the name of the Lord Jesus. And when Paul had laid his hands upon them, the Holy Ghost came upon them; and they spake with tongues."

This is highly important to be understood, though (I need not say) still more to be believed. We have the apostle in an exceptional way laying his hands on disciples in this condition, just as Peter and John laid their hands on the Samaritan believers who thereby received the Holy Ghost. Thus God takes particular pains to show that the apostle Paul had the same sign and voucher of his apostleship as attached to Peter and John before. We are not, however, to suppose that a man cannot receive the Holy Ghost except by such an act: this would be a false impression and a misuse of scripture. As I have said elsewhere, and sought to explain long ago, the two general cases of the gift of the Holy Ghost are entirely irrespective of any such act; the special cases, where hands were imposed, owed their existence to peculiar circumstances that do not call for detailed remarks at this late hour.

Then we hear of the mighty spread of the work, not only the power with which God clothed the apostle, but also that which rebuked the superstitious use of the name of Jesus by those who without faith pretended to it. The chapter ends with the tumult at Ephesus.

In Acts 20:1-38 we learn the definitive usage, which the Spirit sanctions and records for us, of the Lord's day, or the first day of the week, as the fitting time, for the breaking of bread. So we find it among the Gentiles in Acts 20:7. I am aware that there are those who seem to think there is no liberty to break bread on any other day. I cannot but differ from such a conclusion. There appears to me full liberty to break bread any day provided that some adequate or just reason call for it: Acts 2:1-47 is, to my mind, conclusive authority for this. At the same time, while there is liberty to break bread, wherever there arises a sufficient ground for it in the judgment of the spiritual on any day of the week, it is obligatory, if we may use such a term on such a theme, on all saints walking with the Lord to break bread on the Lord's day, remembering always that the obligation flows from the grace of Christ, and is perfectly consistent with the most thorough sense of liberty before the Lord. In short, then, the regularly sanctioned day for breaking bread among the Gentiles is the first day of the week (not of the month, or quarter, or year); but under special circumstances the early disciples used to break bread every day. This appears to be the true answer to questions raised on this point.

Finally, in the same chapter (without entering into particulars at present), we may note the meeting of the elders* with Paul, and the important truth that they are not thrown upon any successors to the apostle, nor does he speak of any successors in their own office, but "commends them to God and to the word of his grace." This is the more worthy of attention because he warns them of grievous wolves without, and perverse men from within. Thus there was every reason for speaking of succession, if it really possessed the place which tradition gives it, both to apostles on the one hand, and to elders on the other; but there is a marked absence of any such provision. Not only is it not pointed to, but a wholly different comfort is administered.

* It may be observed here that those whom the inspired historian calls "the elders of the church" ( i.e., in Ephesus) the apostle designates overseers, or bishops ( ἐπισκόπους ). They are not in scripture two orders of spiritual rulers but one office. It is not merely that the bishops were styled presbyters (the higher dignity including the lower), but the presbyters Paul calls bishops, which could only be because they are both descriptive of the same men and office. This is supposed also in Philippians 1:1, 1 Timothy 3:1-16, Titus 1:5; Titus 1:7, 1 Peter 5:1-2. On the other hand presbyters never appointed to that office, though an apostle associated them with himself in laying hands on Timothy when he conferred on him a χάρισμα . But scripture never calls Timothy a presbyter or bishop, but an evangelist, though he was also employed of the Lord in a highly responsible place at Ephesus, and seems to have exercised a quasi-apostolic charge over the presbyters as well as the saints in general there.

I am sorry to add an instructive sample of the blinding influence of ecclesiastical tradition over a pious mind at an early day. It is a citation from Ireneaus' famous work against heresy (III. xiv. 2), or rather the Latin version which alone represents him here: "In Mileto enim convocatis episcopis et presbyteris, qui erant ab Epheso et a reliquis proximis civitatibus, quoniam ipse festinaret," etc. Undeniably there is a double misstatement here:

(1) the bishops and presbyters must be regarded as at least contrary to fact;

(2) they were expressly of the church in Ephesus, not from other neighbouring cities. We cannot wonder that later writers of less integrity and singleness of eye than the martyr bishop of Lyons went farther and without scruple in the effort to justify the growing departure from the normal state of the church, its doctrines, ministry, and discipline, as laid down in God's word. I could not but consider the note of Massuet, the Benedictine editor, a disgrace to a Christian scholar, or even to an honest man, if one did not bear in mind that the eyes of such persons are useless spiritually when they read the Fathers.