Paul and Barnabas preach in a THE ACTS. synagogue of the Jews at Iconium. CHAPTER XIV. Paul and Barnabás having preached at Iconium with great success, are persecuted, and obliged to flee to Lystra and Derbe, 1-6. Here they preach, and heal a cripple; on which, the people supposing them to be gods, are about to offer them sacrifices, and are with difficulty prevented by these apostles, 7-18. Certain Jews from Antioch and Iconium coming thither, induce the people to stone Paul; who being dragged out of the city as dead, while the disciples stand around him, he rises up suddenly, and returns to the city, and the next day departs to Derbe, 19, 20. Having preached here, he and Barnabas return to Lystra, Iconium, and Antioch, confirming the disciples, and ordaining elders in every church, 21-23. They pass through Pisidia and Pamphylia, 24. Through Perga and Attalia, 25, and sail to Antioch in Syria, 26. When having called the disciples together, they inform them of the door of faith opened to the Gentiles, and there abode a long time with the church, 27, 28. ND it came to pass in Iconium, boldly in the Lord, which gave testiA that they went both together mony unto the word of his grace, cir. CCVI. 1. into the synagogue of the Jews, and and granted signs and wonders to be so spake, that a great multitude, both of the done by their hands. Jews and also of the Greeks, believed. A.M.cir. 4049. 2 But the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren. || A.M. cir.4049. An. Olymp. cir. CCVI.1. A. D. cir. 45. 4 But the multitude of the city was A. M.cir. 4030. divided: and part held with the Jews, and part with the apostles. A. D. cir. 46. An. Olymp. cir. CCVI. 2. 5 And when there was an assault made both 3 Long time therefore abode they speaking of the Gentiles, and also of the Jews with their NOTES ON CHAP. XIV. Verse 1. In Iconium] See the conclusion of the preceding chapter. So spake] Kai λaλŋoaι outws, with such power and demonstration of the Spirit, that a great multitude both of the Jews, genuine descendants of one or other of the twelve tribes, and also of the Greeks 'Exxywv, probably such as were proselytes of the gate, believed, received the Christian religion as a revelation from God, and confided in its Author for salvation, according to the apostle's preaching. Verse 2. Stirred up the Gentiles] Twv vwv, such as were mere heathens, and thus distinguished from the Jews, and the Greeks, who were proselytes. Evil affected] Exaxwoar, irritated or exasperated their minds against the brethren, the disciples of Christ one of their appellations before they were called Christians at Antioch. See on chap. xi. 26. Verse 3. Long time therefore abode they] Because they had great success, therefore they continued a long time, gaining many converts, and building up those who had believed, in their most holy faith; notwithstanding the opposition they met with, both from the unbelieving Jews and heathens. || Speaking boldly] Пappyσragoμevol, having great liberty of speech, a copious and commanding eloquence, springing from a consciousness of the truth which they preached. The word of his grace] The gospel of Jesus Christ, which is the doctrine of God's grace, mercy or favour to mankind. And granted signs and wonders to be done] For no apostle could work a miracle by himself; nor was any sign or wonder wrought even by the greatest apostle, but by an especial grant or dispensation of God. This power was not resident in them at all times; it was only now and then communicated, when a miracle was necessary for the confirmation of the truth preached. Verse 4. The multitude of the city was divided] The Jews treated the apostles as false teachers, and their miracles as impositions, and many of the people held with them: while the others who had not hardened their hearts against the truth, felt the force of it; and being without prejudice, could easily discern the miracles to be the work of God, and therefore held with the apostles. Verse 5. An assault made] Ofμn, a desperate attempt was made by their rulers, i. e. by the heathen rulers of the people; and the rulers of the synagogue. To use them despitefully] To expose them, bring them into contempt, and make them appear as monsters, or movers of sedition ; and then to stone them for this falsely alleged crime. B who had never walked. A. D. cir. 46. 9 The same heard Paul speak: A. M. cir. 4050. him, and An. Olymp. who stedfastly beholding him, and perceiving that he had faith to be healed, e cir. CCVI.2. 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 Matt. 8. 10. & 9. 28, 29.- e Isai. 35. 6. ch. 8. 10. & 28. 6. Verse 10. Said with a loud voice] After this clause the following is found in CD. and several others, either in the text or margin; σοι λεγω εν τω ονοματι του Κυρίου Ιησου Xp1500, I say unto thee, In the name of the Lord Jesus Christ, "stand upright on thy feet." This reading is also in several Versions; and though it may not stand on such evidence as to entitle it to a place in the text, yet it is not likely that St. Paul would not have used the sacred name on such an occasion; especially as this appears to have been the usual form. See chap. iii. 6. He leaped and walked.] Giving the fullest proof of his restoration: his leaping, however, might have been through joy of having received his cure. Verse 6. They were ware of it] They were informed of the scheme, and of the attempt that was about to be made, and fied unto Lystra and Derbe; they did not leave the province of Lycaonia; but went to other towns and cities. Lystra lay to the south and Derbe to the north of Iconium, according to the general opinion. Strabo, Geogr. lib. xii. tells us expressly, that Iconium was within Lycaonia, Thence are the Lycaonian hills, plain, cold, naked, and pastures for wild asses.-About these places stands Iconium, a town built in a better soil. Ptolemy also, Tab. Asiæ, i. cap. 6. places Iconium in Lycaonia: how comes it then, that St. Luke does not call Iconium a city of Lycaonia, as well as Derbe and Lystra? Pliny, Hist. Nat. lib. v. cap. 27. solves this difficulty, by stating that, There was granted a tetrarchy out of Lycaonia, on that side which borders upon Galatia, consistingject, thinks it was the same language with that of the Cap of fourteen cilies; the most famous of which is Iconium. See Lightfoot. Verse 7. And there they preached the gospel.] Whereever they went they were always employed in their Master's work. Some MSS. of considerable note, add here, and all the people were moved at their preaching, but Paul and Barnabas tarried at Lystra. Verse 8. Impotent in his feet] AduvaTOS TOIS MOTIV, he had no muscular power, and probably his ancle-bones were dislocated; or he had what is commonly termed club feet; this is the more likely; as he is said to have been lame from his mother's womb, and to have never walked. Verse 9. That he had faith to be healed] How did this faith come to this poor heathen? Why, by hearing the word of God preached; for it is said, the same heard Paul speak. And it appears that he credited the doctrine he heard, and believed that Jesus could, if he would, make him whole. Besides, he must have heard of the miracles which the apostles had wrought, see ver. 3. and this would raise his expectation of receiving a cure. What Verse 11. Saying, in the speech of Lycaonia] this language was, has puzzled the learned not a little. Calmet thinks it was a corrupt Greek dialect; as Greek was the general language of Asia Minor. Mr. Paul Ernest Jablonski, who has written a dissertation expressly on the sub padocians, which was mingled with Syriac. That it was no dialect of the Greek, must be evident from the circumstance of its being here distinguished from it. We have sufficient proof from ancient authors that most of these provinces used different languages; and it is correctly remarked by Dr. Lightfoot, that the Carians who dwelt much nearer Greece than the Lycaonians, are called by Homer Saplapopuroi, people of a barbarous or strange language: and Pausanias also called them Barbari. That the language of Pisidia was distinct from the Greek, we have already seen; note on chap. xiii. ver. 15. We have no light to determine this point: and every search after the language of Lycaonia must be, at this distance of time, fruitless. The gods are come down to us in the likeness of men.] From this, and from all heathen antiquity it is evident, 1. that the heathen did not consider the divine nature, how low soever they rated it, to be like the human nature. 2. That they imagined that these coelestial beings often assumed human forms to visit men, in order to punish the evil, and reward the good. The Metamorphoses of Ovid are full of The people of Lystra suppose Paul and THE ACTS. A. D. cir. 46. Barnabas to be Mercury and Jupiter. A. D. cir. 46. A. M.cir.4050. down to us in the likeness of men. 13 Then the priest of Jupiter, which A.M.cir.4050. 12 And they called Barnabas, Ju-was before their city, brought oxen piter; and Paul, Mercurius, because and garlands unto the gates, and cir. CCVI. 2. he was the chief speaker. would have done sacrifice with the people. An. Olymp. eir. CCVI. 2. b a 2 Cor. 11. 14. b Dan. 2. 46. such visitations; and so are Homer, Virgil, and other poets. The angels visiting Abraham, Jacob, Lot, &c. might have been the foundation on which most of those heathen fictions were built. form; and Jupiter was accustomed to take Mercury with him on such expeditions. Jupiter was the supreme god of the heathens: and Mercury was by them considered the god of eloquence. And the ancient fable from which I have The following passage in HOMER, will cast some light upon quoted so largely above, represents Jupiter and Mercury the point: Και τε Θεοι ξείνοισιν εοικότες αλλοδαποισι. Παντοίοι τελέθοντες, επιςρωφωσι πολγας, Hom. Odyss. xvii. ver. 485. For, in similitude of strangers oft, COWPER. OVID had a similar notion, where he represents Jupiter com- Contigerat nostras infamia temporis aures: DRYDEN. It was a settled belief among the Egyptians, that their gods sometimes in the likeness of men, and sometimes in that of animals which they held sacred, descended to the earth, and travelled through different provinces, to punish, reward, and protect. The Hindoo Avatars, or incarnations of their gods, prove how generally this opinion had prevailed. We need not wonder to find it in Lycaonia. Verse 12. They called Barnabas, Jupiter; and Paul, Mercurius] The heathens supposed that Jupiter and Mercury were the gods who most frequently assumed the human coming to this very region where they were entertained by Lycaon, from whom the Lycaonians derived their name. See the whole fable in the first book of Ovid's Metamorphoses. As the ancients usually represented Jupiter as rather an aged man, large, noble, and majestic; and Mercury young, light, and active: the conjecture of Chrysostom is very probable, that Barnabas was a large, noble, well made man; and probably in years; and St. Paul, young, active, and eloquent; on which account, they termed the former Jupiter; and the latter Mercury. That Mercury was eloquent and powerful in his words, is allowed by the heathens; and the very epithet that is applied here to Paul, youμEVOS TOU XOYOU, he was the chief or leader of the discourse, was applied to Mercury. So Jamblichus de Myster. Init. Oɛos & TWY XoyWY, And Macrobius, Sat. i. 8. Scimus Meryeμ wv d'Epμrs. curium vocis et sermonis potentem. We know that Mercury is powerful both in his voice and eloquence. With the Lycaonians, the actions of these apostles proved them to be gods: and the different parts they took, appeared to them to fix their character so, that one was judged to be Jupiter, and the other Mercury. Verse 13. Then the priest of Jupiter, which was before their city] There is a meaning here, which ordinary readers will not readily apprehend. Many cities were put under the protection of a particular deity; and the image of that deity placed at the entrance, to signify that he was the guardian and protector. To this St. Luke, every where as accurate as he is circumstantial, refers. Lystra, it appears, was under the guardianship of Jupiter Propuleius, AoS TEOTUλalou, which St. Luke translates, TOU A105 TOU OVTOS πÇO TYS TOλews, the Jupiter, that was before the city, which is another term for Jupiter Custos, or Jupiter the guardian. All these deities, according to the attributes they sustained, had their peculiar priests, rites, and sacrifices: and each a peculiar service and priest for the office he bore; so that Jupiter Brontes, Jupiter the Thunderer, had a different service from Jupiter Custos, Jove the guardian. Hence we can see with what accuracy St. Luke wrote: the person who was going to offer them sacrifices was the priest of Jupiter Custos, under whose guardianship the city of Lystra was; and whom the priest supposed had visited Victima labe carens, et præstantissima formá The fairest victim must the powers appease, Huic Anius niveis circumdata tempora vittis Ibid. lib. xiii. ver. 643. to offer them sacrifices. 15 And saying, Sirs, why do ye C A. D. cir. 46. A. M.cir.4050. cir. CCVI. 2. these things? We also are men of d 41 Sam. 12. 21. 1 Kings 16. 13. Jer. 14. 22. Amos 2. 4. 1 Cor. 8. 4. Rich curling fumes of incense feast the skies, TATE. VIRG. Geor. lib. iii. ver. 486. The victim or that was for altars prest, Verse 15. Many similar examples may be seen in Wetstein and others. That ye should turn from these vanities] That is, from these idols, and false gods. How often false gods and idolatry are termed vanity in the Scriptures, no careful reader of the Bible needs to be told. What a bold saying was this in the presence of a heathen mob, intent on performing an act of their superstitious worship, in which they no doubt thought, the safety of the state was concerned. The ancient fable related by Ovid, Metam. lib. i. ver. 211-239." to which reference has already been made, will cast some light on the conduct of the Lystrians in this case. The following is its substance: "Jupiter having been informed of the great degeneracy of mankind, was determined himself to survey the earth. Coming to this province (Lycaonia) disguised in hu grounds; and fruitful seasons as the result; so that grass grew for the cattle, and corn for the service of mun. man shape, he took up his residence at the palace of Lycaon, then king of that country: giving a sign of his godhead, the p.ople worship him: Lycaon sneers, doubts his divinity, and Filling our hearts with food] Giving as much food as is determined to put it to the trial. Some ambassadors from|| could reasonably be wished, so that gladness, or general hapthe Molossian state, having just arrived, he slew one of them, piness, was the result. Such was the gracious provision made boiled part of his flesh, and roasted the rest, and set it before for man at all times, that the economy and bounty of the Jupiter: the god indignant at the insult, burnt the palace,|| Divine Being were equally evidenced by it. He never gives and turned the impious king into a wolf." From his time,|| less than is necessary; nor more than is sufficient. His œcoor rather from this fable, the whole province was called Ly-|| nomy forbids men to waste; by giving them in general no caonia. The simple people now seeing such proofs of super-profusion. His bounty forbids them to want by giving as natural power in the miracles wrought by Barnabas and Paul, thought that Jupiter had again visited them; and fearing lest they should meet with his indignation, should they neglect duly to honour him; they brought oxen and garlands, and would have offered them sacrifice, had they not been prevented by the apostles themselves. This circumstance will account for their whole conduct; and shews the reason why Jupiter was the tutelar god of the place. As therefore the people took them for gods, it was necessary for the apostles to shew that they were but men; and this is the whole that is meant by the quoioтabeis avôowToi, men of like passions, fellow mortals, in the text, which has been so pitifully mistaken by some, and abused by others. The living God] Widely different from those stocks and stones, which were objects of their worship. Which made heaven and earth] And as all things were made by his power, so all subsist by his providence; and to him alone, all worship, honour, and glory are due. much as is sufficient for all the natural wants of his creatures. By not giving too much, he prevents luxury, and riot: by giving enough, he prevents discontent and misery. Thus he does mankind good, by causing his rain to descend upon the just and the unjust; and his sun to shine upon the evil and the good. Thus he is said not to have left himself without witness: for his providential dealings are the witnesses of his being, his wisdom and his bounty: and thus, the invisible things of God, even his eternal power and Godhead, were clearly seen, being understood by the things which are made, Rom. i. 20. Therefore those who continued to worship stocks and stones, were without excuse. These were great and striking truths; and into what detail the apostles now went, we cannot say; but it is likely that they spoke much more than is here related; as the next verse states that, with all these sayings, they found it difficult to prevent the people from offering them sacrifice. Verse 19. There came thither certain Jews from Antioch] Those were no doubt, the same who had raised up perVerse 16. Who in times past suffered all nations, &c.] secution against Paul and Barnabas at Iconium and Antioch The words, Tavra Ta bv, which we here translate, all na- before: they followed the apostles with implacable malice; tions, should be rendered, all the Gentiles, merely to distin- || and what they could not do themselves, they endeavoured to guish them from the Jewish people, who having a revelation,|| do by others, whose minds they first perverted, and then irriwere not left to walk in their own ways; but the heathens || tated to deeds of fell purpose. who had not a revelation, were suffered to form their creed, and mode of worship, according to their own caprice. Verse 17. He left not himself without witness] Though he gave the Gentiles no revelation of his will, yet he continued to govern them by his gracious Providence; doing them good in general; giving them rain to fertilize their And having stoned Paul] Alas! of what real worth is popular fame! How uncertain, and how unworthy to be counted! These poor heathens acted just like the people of Malta, chap. xxviii. 4-6. When the viper fastened on the hand of Paul, they concluded he was a murderer: when they found it did him no damage, they changed their minds, and said he |