some distance from its mouth. They sailed to Cuprus.-An island in the Mediterranean, not far from Seleucia. Note, chap. iv. 36. VER. 5. And when they were at Salamis, they preached the word of God in the synagogues of the Jews and they had also John to their minister. And when they were at Salamis.--This was the principal city and seaport of Cyprus. It was situated on the south-east part of the island, and was afterwards called Constantia. In the synagogues of the Jews.-Jews were living in all the countries adjacent to Judea; and in those countries they had synagogues. The apostles uniformly preached first to them. And they had also John to their minister.—John Mark. (Chap. xii. 12.) He was their attendant; he was with them as a companion, yet not pretending to be equal to them in office. They had been specifically designated to this work. He was with them as their friend and travelling companion; perhaps also employed in making the needful arrangements for their comfort, and for the supply of their wants in their travels. VER. 6. And when they had gone through the isle unto Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Barjesus: consul appointed by the emperor. The provinces subject to Rome were governed by persons who held office originally from the consul, or chief magistrate of the Roman republic. Men of the rank of senators were usually appointed to these offices. See on this subject Lardner's Credibility, part i. chap. i. sec. 11, where he has fully vindicated the accuracy of the appellation which is here given to Sergius by Luke. Sergius Paulus, a prudent man.-The word here rendered prudent means intelligent, wise, learned. It also may have the sense of candid, and may have been given to this man because he was of large and liberal views, of a philosophic and inquiring turn of mind, and was willing to obtain knowledge from any source. Hence he had entertained the Jews; and hence he was willing also to listen to Barnabas and Saul. It is not often that men in office, and men of rank, are thus willing to listen to the instructions of the professed ministers of God. Who called for Barnabas and Saul.-It is probable that they had preached in Paphos, and Sergius was desirous himself of hearing the import of their new doctrine. And desired to hear, &c.-There is no evidence that he then wished to listen to this as divine truth, or that he was anxious about his own salvation, but rather as a speculative inquiry. It was a professed characteristic of many ancient philosophers to be willing to receive instruction from any quarter. Comp. Acts xvii. 19, 20. VER. 8. But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn away the deputy from the faith. d 2 Tim. iii. 8. And when they had gone through the isle.-The length of the island, according to Strabo, was one thousand and four hundred stadia, or nearly one hundred and seventy miles. Unto Paphos. -Paphos was a city at the western extremity of the island. It was the residence of the procon- But Elymas the sorcerer, for so is his name by sul, and was distinguished for a splendid temple interpretation.-Elymas the magician. Elymas erected to Venus, who was worshipped through- is the interpretation, not of the name Bar-jesus, out the island. Cyprus was fabled to be the but of the word rendered the sorcerer. It is an place of the birth of this goddess. It had, be- Arabic word, and means the same as Magus. It sides Paphos and Salamis, several towns of note seems that he was better known by this foreign -Citium, the birth-place of Zeno; Amathus, name than by his own. Withstood them.-Resistsacred to Venus, &c. Its present capital is Ni- ed them. He was sensible that if the influence cosia. Whether Paul preached at any of these of Saul and Barnabas should be extended over places is not recorded. The island is supposed the proconsul, that he would be seen to be an imformerly to have had a million of inhabitants. postor, and his power be at an end. His interest, A certain sorcerer.—Greek, Magus, or magician. therefore, led him to oppose the gospel. His own See Note, chap. viii. 9. A false prophet.-Pre-popularity was at stake; and being governed by tending to be endowed with the gift of prophecy; or a man, probably, who pretended to be inspired. Bar-jesus.-The word "Bar" is Syriac, and means 66 son." Jesus, or Joshua, was not an uncommon name among the Jews. The name was given from his father-son of Jesus, or Joshua; as Bar-jonas, son of Jonas. VER. 7. Which was with the deputy of the country, Sergius Paulus, a prudent man; who called for Barnabas and Saul, and desired to hear the word of God. Which was with the deputy.-Or, with the proconsul Cyprus was at this time subject to the Roman empire, and was governed by a pro this, he opposed the gospel of God. The love of popularity and power, the desire of retaining some political influence, is often a strong reason why men oppose the gospel. To turn away the deputy from the faith. To prevent the influence of the truth on his mind; or to prevent his becoming the friend and patron of the Christians. VER. 9. Then Saul, (who also is called Paul,) filled with the Holy Ghost, set his eyes on him, Then Saul (who also is called Paul.)-This is the last time that this apostle is called Saul. Henceforward he is designated by the title by which he is usually known, as Paul. When, or ture. honesty. A man who lives by wickedness will, why, this change occurred in the name, has been a subject on which commentators are not agreed. From the fact that the change in the name is here first intimated, it would seem probable that it was first used in relation to him at this time. By whom the name was given him-whether he assumed it himself, or whether it was first given him by Christians or by Romans-is not intimat- vert. In what way he had opposed Paul and ed. The name is of Roman origin. In the Latin | Barnabas is not known. Probably it might be language the name Paulus signifies "little, dwarf- by misrepresenting their doctrines; by repreish" and some have conjectured that it was given senting them as apostate Jews; and thus by reby his parents to denote that he was small when tarding or hindering the progress of the gospel. born; others, that it was assumed or conferred The expression, "wilt thou not cease," implies in subsequent years because he was little in sta- that he had been engaged sedulously in doing The name is not of the same signification this, probably from the commencement of their as the name Saul. This signifies one that is work in the city. The right ways of the Lord. — asked, or desired. After all the conjectures on The straight paths, or doctrines of the Christian this subject, it is probable, (1.) That this name religion, in opposition to the crooked and per- | was first used here; for before this, even after his verse arts of deceivers and impostors. Straight conversion, he is uniformly called Saul. (2.) paths denote integrity, sincerity, truth. (Jer. That it was given by the Romans, as being a xxxi. 9. Heb. xii. 13. Comp. Isa. xl. 3, 4; xlii. name with which they were more familiar, and 16. Luke iii. 5.) Crooked ways denote the ways one that was more consonant with their language of the sinner, the deceiver, the impostor. (Deut. and pronunciation. It was made by the change xxxii. 5. Psa. cxxv. 5. Prov. ii. 15. Isa. lix. of a single letter; and probably because the name 8. Phil. ii. 15.) Paul was common among them, and pronounced perhaps with greater facility. (3.) Paul suffered himself to be called by this name, as he was employed chiefly among the Gentiles. It was common for names to undergo changes quite as great as this, without our being able to specify any particular cause, in passing from one language to another. Thus the Hebrew name Jochanan among the Greeks and Latins was Johannes, with the French it is Jean, with the Dutch Hans, and with us John.-Doddridge. Thus Onias becomes Menelaus; Hillel, Pollio; Jakim, Alcimus; Silas, Silvanus, &c.-Grotius. Filled with the Holy Ghost.-Inspired to detect his sin; to denounce divine judgment; and to inflict punishment on him. Note, chap. ii. 4. Set his eyes on him.-Looked at him intently. VER. 10. And said, O full of all subtilty and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord? O full of all subtilty and all mischief.-The word subtilty denotes deceit and fraud; and implies that he was practising an imposition, and that he knew it. The word rendered mischief (pactovoviac) denotes properly facility of acting, and then sleight of hand; sly, cunning arts, by which one imposes on another, and deceives him with a fraudulent intention. It is not elsewhere used in the New Testament. The art of Elymas consisted probably in sleight of hand, legerdemain, or trick, aided by skill in the abstruse sciences, by which the ignorant might be easily imposed See Note, chap. viii. 9. Child of the devil. -Being under his influence; practising his arts; promoting his designs by deceit and imposture, so that he may be called your father. Note, John viii. 44. Satan is here represented as the author of deceit, and the father of lies. Enemy of all righteousness.-Practising deceit and iniquity, and thus opposed to righteousness and on. VER. 11. And now, behold, the hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun for a season. And immediately there fell on him a mist and a darkness; and he went about, seeking some to lead him by the hand. The hand of the Lord is upon thee.-God shall punish thee. By this sudden and miraculous punishment, he would be awed and humbled; and the proconsul and others would be convinced that he was an impostor, and that the gospel was true. His wickedness deserved such a punishment; and at the same time that due punishment was inflicted, it was designed that the gospel should be extended by this means. In all this there was the highest evidence that Paul was under the inspiration of God. He was full of verted him to godliness."-Clark. A mist.-The word here used properly denotes a darkness or obscurity of the air; a cloud. &c. But it also denotes an extinction of sight by the drying up or disturbance of the humours of the eye. (Hippocrates, as quoted by Schleusner.) And darkHess.-Blindness; night. What was the precise cause or character of this miracle is not specified. And he went about, &c.-This is a striking account of the effect of the miracle. The change was so sudden that he knew not where to go. He sought some one to guide him in the ways in which he had before been familiar. How soon can God bring down the pride of man, and make him helpless as an infant! How easily can he touch our senses, the organs of our most exquisite pleasures, and wither all our enjoyments! How dependent are we on him for the inestimable blessings of vision! And how easily can he annihilate all the sinner's pleasures, break up all his plans, and humble him in the dust! Sight is his gift; and it is a mercy unspeakably great that he does not whelm us in thick darkness, and destroy for ever all the pleasure that through this organ is conveyed to the soul. VER. 12. Then the deputy, when he saw what was done, believed, being astonished at the doctrine of the Lord. Then the deputy....believed.—Was convinced that Elymas was an impostor, and that the doctrine of Paul was true. There seems no reason to doubt that his faith was that which is connected with eternal life; and if so, it is an evidence that the gospel was not always confined to the poor, and to the obscure ranks of life. At the doctrine of the Lord.-The word doctrine here seems to denote, not the teaching or instruction, but the wonderful effects which were connected with the doctrine. It was particularly the miracle with which he was astonished; but he might have been also deeply impressed and amazed at the purity and sublimity of the truths which were now expanded to his view. We learn nothing further respecting him in the New Testament. Paul and his company.-Those with him, Barnabas and John, and perhaps others who had been converted at Paphos; for it was common for many of the converts to Christianity to attend on the apostles in their travels. See chap. ix. 30. Loosed from Paphos.-Departed from Paphos. They came to Perga in Pamphylia.Pamphylia was a province of Asia Minor, lying over against Cyprus, having Cilicia east, Lycia west, Pisidia north, and the Mediterranean south. Perga was the metropolis of Pamphylia, and was situated, not on the sea-coast, but on the river Cestus, at some distance from its mouth. There was on a mountain near it a celebrated temple of Diana. And John departing from them, &c.— Why he departed from them is unknown. It might have been from fear of danger; or from alarm in travelling so far into unknown regions. But it is plain from chap. xv. 38, that it was from some cause which was deemed blameworthy, and that his conduct now was such as to make Paul unwilling again to have him as a companion. VER. 14. But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the sabbath day, and sat down. f Chap. xviii. 4. They came to Antioch in Pisidia.-Pisidia was a province of Asia Minor, and was situated north of Pamphylia. Antioch was not in Pisidia, but within the limits of Phrygia; but it belonged to Pisidia, and was called Antioch of Pisidia, to distinguish it from Antioch in Syria. Pliny. Nat. Hist. 5. 27. Strabo, 12. p. 577. (Kuinoel. Robinson's Calmet.) Went into the synagogue.— Though Paul and Barnabas were on a special mission to the Gentiles, yet they availed themselves of every opportunity to offer the gospel to the Jews first. VER. 15. And after the reading & of the law and the prophets the rulers of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, say on. h Heb. xiii. 22. g Ver. 27. And after the reading of the law and the proThe rulers of the phets.-See Note, Luke iv. 16. synagogue.-These were persons who had the general charge of the synagogue and its service, to keep every thing in order, and to direct the affairs of public worship. They designated the individuals who were to read the law; and called on those whom they pleased to address the people, and had the power also of inflicting punishment, and of excommunicating, &c.-Schleusner. (Mark v. 22, 35, 36, 38. Luke viii. 49; xiii. 14. Acts xviii. 8, 17.) Seeing that Paul and Barnabas were Jews, though strangers, they sent to them, supposing it probable that they would wish to address their brethren. Men and brethren.An affectionate manner of commencing a discourse, recognising them as their own countrymen, and as originally of the same religion. Say on.‚—Greek, Speak. VER. 16. Then Paul stood up, and beckoning with his hand, said, Men of Israel, and ye that fear God, give audience. Men of Israel.-Jews. The design of this discourse of Faul was to introduce to them the doctrine that Jesus was the Messiah. To do this, he evinced his usual wisdom and address. To have commenced at once on this would have probably excited their prejudice and rage. He, therefore, pursued a train of argument which showed that he was a firm believer in the Scriptures; that he was acquainted with the history and promises of the Old Testament; and that he was not disposed to call in question the doctrines of their fathers. The passage which had been read, perhaps Deut. i., had probably given occasion for him to pursue this train of thought. By going over, in a summary way, their history, and recounting the former dealings of God with them, he showed them that he believed the Scriptures; that a promise had been given of a Messiah; and that he had actually come according to the promise. Ye that fear God.-Probably proselytes of the gate, who had not yet been circumcised, but who had renounced idolatry, and were accustomed to worship with them in their synagogues. Give audience.-Hear. The God of this people.-Who has manifested himself as the peculiar friend and protector of this nation. This implied a belief that he had been particularly their God; a favourite doctrine of the Jews, and one that would conciliate their favour towards Paul. Of Israel.-The Jews. Chose our fathers.-Selected the nation to be a chosen and peculiar people to himself. (Deut. vii. 6, 7.) And exalted the people.-Raised them up from a low and depressed state of bondage. He elevated them from a prostrate state of slavery to freedom, and to peculiar privileges as a nation. When they dwelt as strangers in Egypt. —ἐν τῇ παροικίᾳ. This properly refers to their dwelling there as foreigners. They were always strangers there in a strange land. It was not their home. They never mingled with the people; never became constituent parts of the government; never united with their usages and laws. They were a strange, separate, and depressed people there; not less so than Africans are strangers, and foreigners, and a depressed and degraded people in this land. (Gen. xxxvi. 7. Exod. vi. 4; xxii. 21; xxiii. 9. Lev. xix. 34. Deut. x. 19.) And with an high arm.-This expression denotes great power. The arm denotes strength, as that by which we perform any thing. A high arm, an arm lifted up, or stretched out, denotes that strength exerted to the utmost. The children of Israel are represented as having been delivered with an "outstretched arm." (Deut. xxvi. 8. Exod. vi. 6.) "With a strong hand." (Exod. vi. 1.) Reference is made in these places to the plagues inflicted on Egypt, by which the Israelites were delivered; to their passage through the Red Sea; to their victories over their enemies, &c. And about the time of forty years.-They were this time going from Egypt to the land of Canaan. (Exod. xvi. 35. Num. xxxiii. 38.) Suffered he their manners.-This passage has been very variously rendered. See the margin. Syriae, He nourished them," &c. Arabic, He blessed them, and nourished them," &c. The word is not elsewhere used in the New Testament. The word properly means to tolerate, or endure the conduct of any one, implying that that conduct is evil, and tends to provoke to punishment. This is doubtless its meaning here. Probably Paul referred to the passage in Deut. i. 31, “The Lord thy God bare thee.' But instead of this word, ἐτροποφόρησεν, many MSS. read ἐτροφοράonov, he sustained or nourished. This reading was followed by the Syriac, Arabic, and has been This is admitted by Griesbach into the text. also found in the Septuagint, in Deut. i. 31, which place Paul doubtless referred to. This would well suit the connexion of the passage; and a change of a single letter might easily have occurred in a MS. It adds to the probability that this is the true reading, that it accords with Deut. i. 31; Num. xi. 12; Deut. xxxii. 10. It is furthermore not probable that Paul would have commenced a discourse by reminding them of the obstinacy and wickedness of the nation. Such a course would rather tend to exasperate than to conciliate; but by reminding them of the mercies of God to them, and showing them that God had been their protector, he was better fitting them for his main purpose-that of showing them the kindness of the God of their fathers, in sending to them a Saviour. In the wilderness. — The desert through which they passed in going from Egypt to Canaan. And when he had destroyed.-Subdued; cast out; or extirpated as nations. It does not mean that all were put to death, for many of them were left in the land; but that they were subdued as nations, they were broken up and overcome. Deut. vii. 1, And hath cast out many nations before them," &c. Seven nations.-The Hittites, the Girgashites, the Amorites, the Canaanites, the Perrizites, the Hivites, and the Jebusites. (Deut. vii. 1. Josh. iii. 10. Neh. ix. 8.) In the land of Canaan.-The whole land was called by the name of one of the principal nations. This was the promised land; the holy land, &c. He divided, &c.--See an account of this in Josh. xiv. The lot was often used among the Jews to determine important questions. Note, chap. i. 26. XV. VER. 20. And after that he gave unto them judges, about the space of four hundred and fifty years, until Samuel the prophet. p Judges ii. 16. 66 He gave unto them judges.-Men who were raised up in an extraordinary manner to administer the affairs of the nation, to defend it from enemies, &c. See Judges ii. 16. About the space of four hundred and fifty years.-This is a most difficult passage, and has exercised all the ingenuity of chronologists. The ancient versions agree with the present Greek text. The difficulty has been to reconcile it with what is said in 1 Kings vi. 1, And it came to pass in the four hundred and eightieth year after the children of Israel were come out of the land of Egypt, in the fourth year of Solomon's reign over Israel....he began to build the house of the Lord." Now, if to the forty years that the children of Israel were in the wilderness, there be added the four hundred and fifty said in Acts to have been passed under the administration of the judges, and about seventeen years of the time of Joshua, forty for Samuel and the reign of Saul together, and forty for the reign of David, and three of Solomon before he began to build the temple, the sum will be five hundred and ninety years, a period greater by one hundred and ten years than that mentioned in 1 Kings vi. 1. Various ways have been proposed to meet the difficulty. Doddridge renders it, "After these transactions, [which lasted] four hundred and fifty years, he gave them a series of judges," &c., reckoning from the birth of Isaac, and supposing that Paul meant to refer to this whole time. But to this there are serious objections. (1.) It is a forced and constrained interpretation, and one manifestly made to meet a difficulty. (2.) There is no propriety in commencing this period at the birth of Isaac. That was in no manner remarkable, so far as Paul's narrative was concerned; and Paul had not even referred to it. This same solution is offered also by Calovius, Mill, and Lud. De Dieu. Luther and Beza think it should be read three hundred, instead of four hundred. But this is a mere conjecture, without any authority from MSS. Vitringa, and some others, suppose that the text has been corrupted by some transcriber, who has inserted this without authority. But there is no evidence of this; and the MSS. and ancient versions are uniform. None of these explanations are satisfactory. In the solution of the difficulty we may remark, (1.) That nothing is more perplexing than the chronology of ancient facts. The difficulty is found in all writings; in profane as well as sacred. Mistakes are so easily made in transcribing numbers, where letters are used instead of writing the words at length, that we are not to wonder at such errors. (2.) Paul would naturally use the chronology which was in current, common use among the Jews. It was not his business to settle such points; but he would speak of them as they were usually spoken of, and refer to them as others did. (3.) There is reason to believe that that which is here mentioned, was the common chronology of his time. It accords remarkably with that which is used by Josephus. Thus (Antiq. b. vii. ch. 3. §1,) Josephus says expressly that Solomon "began to build the temple in the fourth year of his reign, five hundred and ninety-two years after the exodus out of Egypt," &c. This would allow forty years for their being in the wilderness, seventeen for Joshua, forty for Samuel and Saul, forty for the reign of David, and four hundred and fifty-two years for the time of the judges and the times of anarchy that intervened. This remarkable coincidence shows that this was the chronology which was then used, and which Paul had in view. (4.) This chronology has the authority, also, of many eminent names. See Lightfoot, and Boyle's Lectures, chap. xx. In what way this computation of Josephus and the Jews originated, it is not necessary here to inquire. It is a sufficient solution of the difficulty, that Paul spoke in their usual manner, without departing from his regular object by settling a point of chronology. VER. 21. And afterward they desired a king; and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years. And afterward they desired a king.-See 1 Sam. viii. 5. Hos. xiii. 10. It was predicted that they would have a king. (Deut. xvii. 13, 14.) Saul, the son of Cis.-Cis is the Greek mode of writing the Hebrew name Kish. In the Old Testament it is uniformly written Kish, and it is to be regretted that this has not been retained in the New Testament. See 1 Sam. ix. 1. By the space of forty years.-During forty years. The Old Testament has not mentioned the time during which Saul reigned. Josephus says (Antiq. b. vi. chap. 14. § 9,) that he reigned eighteen years while Samuel was alive, and twenty-two years after his death. But Dr. Doddridge (Note in loco) has shown that this cannot be correct, and that he probably reigned, as some copies of Josephus have it, but two years after the death of Samuel. Many critics suppose that the term of forty years, here mentioned, includes also the time in which Samuel judged the people. This supposition does not violate the text in this place, and may be probable. See Doddridge and Grotius on the place. VER. 22. And when he had removed him, he raised up unto them David to be their king; to whom also he gave testimony, and said, I have found David the son of Jesse, a man "after mine own heart, which shall fulfil all my will. 8 1 Sam. xxxi. 6. t 2 Sam. v. 3. u 1 Sam. xiii. 14. And when he had removed him.-This was done because he rebelled against God in sparing the sheep and oxen and valuable property of Amalek, together with Agag the king, when he was commanded to destroy all. (1 Sam. xv. 8-23.) |