<hi type="bold">11-13. in the speech of Lycaonia--</hi>whether a corruption of the Greek tongue, which was well enough understood in this region, or the remains of some older tongue, is not known.

<hi type="bold">The gods are come down to us in the likeness of men--</hi>the language of an unsophisticated people. But "that which was a superstition in Lycaonia, and for which the whole "creation" groaned, became a reality at Bethlehem" [Webster and Wilkinson].

11-13. in the speech of Lycaonia-- whether a corruption of the Greek tongue, which was well enough understood in this region, or the remains of some older tongue, is not known. The gods are come down to us in the likeness of men-- the language of an unsophisticated people. But "that which was a superstition in Lycaonia, and for which the whole "creation" groaned, became a reality at Bethlehem" [Webster and Wilkinson].


<hi type="bold">14-18. when ... Barnabas and Paul heard--</hi>Barnabas is put first here, apparently as having been styled the "Jupiter" of the company.

<hi type="bold">they rent their clothes and ran in--</hi>rather (according to the true reading), "ran forth."

<hi type="bold">among the people, crying out ... Sirs, why do ye these things?--</hi>This was something more than that abhorrence of idolatry which took possession of the Jews as a nation from the time of the Babylonish captivity: it was that delicate sensibility to everything which affects the honor of God which Christianity, giving us in God a reconciled Father, alone can produce; making the Christian instinctively feel himself to be wounded in all dishonor done to God, and filling him with mingled horror and grief when such gross insults as this are offered to him.

14-18. when... Barnabas and Paul heard-- Barnabas is put first here, apparently as having been styled the "Jupiter" of the company. they rent their clothes and ran in-- rather (according to the true reading), "ran forth." among the people, crying out... Sirs, why do ye these things?-- This was something more than that abhorrence of idolatry which took possession of the Jews as a nation from the time of the Babylonish captivity: it was that delicate sensibility to everything which affects the honor of God which Christianity, giving us in God a reconciled Father, alone can produce; making the Christian instinctively feel himself to be wounded in all dishonor done to God, and filling him with mingled horror and grief when such gross insults as this are offered to him.


<hi type="bold">19. came thither certain Jews from Antioch and Iconium--</hi>Furious zeal that would travel so far to counteract the missionaries of the Cross!

<hi type="bold">persuaded the people--</hi>"the multitudes."

<hi type="bold">and having stoned Paul--</hi>(See on <reference osisRef="Acts.14.5">Ac 14:5</reference>). Barnabas they seem to have let alone; Paul, as the prominent actor and speaker, being the object of all their rage. The words seem to imply that it was the Jews who did this; and no doubt they took the lead (<reference osisRef="Acts.14.19">Ac 14:19</reference>), but it was the act of the instigated and fickle multitudes along with them.

<hi type="bold">drew him out of the city--</hi>By comparing this with <reference osisRef="Acts.7.58">Ac 7:58</reference> it will be seen that the Jews were the chief actors in this scene.

19. came thither certain Jews from Antioch and Iconium-- Furious zeal that would travel so far to counteract the missionaries of the Cross! persuaded the people-- "the multitudes." and having stoned Paul-- (See on Ac 14:5). Barnabas they seem to have let alone; Paul, as the prominent actor and speaker, being the object of all their rage. The words seem to imply that it was the Jews who did this; and no doubt they took the lead (Ac 14:19), but it was the act of the instigated and fickle multitudes along with them. drew him out of the city-- By comparing this with Ac 7:58 it will be seen that the Jews were the chief actors in this scene.


<hi type="bold">20. as the disciples stood round about him--</hi>sorrowing. So his labors here had not been in vain: "Disciples" had been gathered, who now rallied around the bleeding body. And one appears to have been gained on this occasion, of far more importance than all the rest--Timotheus. See on <reference osisRef="Acts.16.1-Acts.16.3">Ac 16:1-3</reference>. (It could scarcely have been at the subsequent visit, <reference osisRef="Acts.14.21">Ac 14:21</reference>, for the reason given in <reference osisRef="2Tim.3.10">2Ti 3:10</reference>, <reference osisRef="2Tim.3.11">11</reference>; while at the third visit, <reference osisRef="Acts.16.1-Acts.16.3">Ac 16:1-3</reference>, he was already a Christian).

<hi type="bold">he rose up--</hi>It is possible that this recovery was natural; the insensibility occasioned by such treatment as he had received sometimes passing away of itself, and leaving the patient less hurt than appeared. But certainly the impression naturally left on the mind by the words is that the restoration was miraculous; and so the best interpreters understand the words. This is confirmed by what follows.

<hi type="bold">came into the city--</hi>Noble intrepidity!

<hi type="bold">next day he departed with Barnabas to Derbe--</hi>a journey for which he could hardly be fit if his recovery had been natural. (As to Derbe, see on <reference osisRef="Acts.14.6">Ac 14:6</reference>).

20. as the disciples stood round about him-- sorrowing. So his labors here had not been in vain: "Disciples" had been gathered, who now rallied around the bleeding body. And one appears to have been gained on this occasion, of far more importance than all the rest--Timotheus. See on Ac 16:1-3. (It could scarcely have been at the subsequent visit, Ac 14:21, for the reason given in 2Ti 3:10, 11; while at the third visit, Ac 16:1-3, he was already a Christian). he rose up-- It is possible that this recovery was natural; the insensibility occasioned by such treatment as he had received sometimes passing away of itself, and leaving the patient less hurt than appeared. But certainly the impression naturally left on the mind by the words is that the restoration was miraculous; and so the best interpreters understand the words. This is confirmed by what follows. came into the city-- Noble intrepidity! next day he departed with Barnabas to Derbe-- a journey for which he could hardly be fit if his recovery had been natural. (As to Derbe, see on Ac 14:6).


<hi type="bold">21. and when they had preached ... to that city and had taught many--</hi>rather, "had made many disciples" (Margin); but probably without suffering any persecution, as Derbe is not mentioned along with Antioch, Iconium, and Lystra (<reference osisRef="2Tim.3.11">2Ti 3:11</reference>).

<title type="x-s3"><reference osisRef="Acts.14.21-Acts.14.28">Ac 14:21-28</reference>. Paul and Barnabas Retrace Their Steps, Return to Antioch in Syria, and Thus Complete Their First Missionary Journey.</title>

<hi type="bold">21-22. they returned ... to Lystra, Iconium, and Antioch, confirming the souls, &c.--</hi>At Derbe, Paul was not far from the well-known pass which leads down from the central tableland to Cilicia and Tarsus. But his thoughts did not center in an earthly home. He revisited the places where he had been reviled and persecuted, but where he had left as sheep in the desert the disciples whom his Master had enabled him to gather. They needed building up and strengthening in the faith, comforting in the midst of their inevitable suffering, and fencing round by permanent institutions. Undaunted therefore by the dangers that awaited them, our missionaries return to them, using words of encouragement which none but the founders of a true religion would have ventured to address to their earliest converts, that "we can only enter into the kingdom of God by passing through much tribulation" [Howson].

21. and when they had preached... to that city and had taught many-- rather, "had made many disciples" (Margin); but probably without suffering any persecution, as Derbe is not mentioned along with Antioch, Iconium, and Lystra (2Ti 3:11). Ac 14:21-28. Paul and Barnabas Retrace Their Steps, Return to Antioch in Syria, and Thus Complete Their First Missionary Journey. 21-22. they returned... to Lystra, Iconium, and Antioch, confirming the souls, &c.-- At Derbe, Paul was not far from the well-known pass which leads down from the central tableland to Cilicia and Tarsus. But his thoughts did not center in an earthly home. He revisited the places where he had been reviled and persecuted, but where he had left as sheep in the desert the disciples whom his Master had enabled him to gather. They needed building up and strengthening in the faith, comforting in the midst of their inevitable suffering, and fencing round by permanent institutions. Undaunted therefore by the dangers that awaited them, our missionaries return to them, using words of encouragement which none but the founders of a true religion would have ventured to address to their earliest converts, that "we can only enter into the kingdom of God by passing through much tribulation" [Howson].


<hi type="bold">23-24. when they had ordained them elders--</hi>literally, "chosen by show of hands." But as that would imply that this was done by the apostles' own hands, many render the word, as in our version, "ordained." Still, as there is no evidence in the New Testament that the word had then lost its proper meaning, as this is beyond doubt its meaning in <reference osisRef="2Cor.8.19">2Co 8:19</reference>, and as there is indisputable evidence that the concurrence of the people was required in all elections to sacred office in the earliest ages of the Church, it is perhaps better to understand the words to mean, "when they had made a choice of elders," that is, superintended such choice on the part of the disciples.

<hi type="bold">and had prayed with fasting--</hi>literally, "fastings," thus setting them solemnly apart. This last clause confirms our interpretation of the former. For if "ordination" was by prayer and fasting (see <reference osisRef="Acts.13.3">Ac 13:3</reference>), why should it be said they first "ordained elders," and after that "prayed with fasting?" Whereas if the first clause refer to the choice and the second to the ordination, all is natural.

<hi type="bold">they commended--</hi>"committed"

<hi type="bold">them--</hi>that is, all these churches.

<hi type="bold">to the Lord--</hi>Jesus.

23-24. when they had ordained them elders-- literally, "chosen by show of hands." But as that would imply that this was done by the apostles' own hands, many render the word, as in our version, "ordained." Still, as there is no evidence in the New Testament that the word had then lost its proper meaning, as this is beyond doubt its meaning in 2Co 8:19, and as there is indisputable evidence that the concurrence of the people was required in all elections to sacred office in the earliest ages of the Church, it is perhaps better to understand the words to mean, "when they had made a choice of elders," that is, superintended such choice on the part of the disciples. and had prayed with fasting-- literally, "fastings," thus setting them solemnly apart. This last clause confirms our interpretation of the former. For if "ordination" was by prayer and fasting (see Ac 13:3), why should it be said they first "ordained elders," and after that "prayed with fasting?" Whereas if the first clause refer to the choice and the second to the ordination, all is natural. they commended-- "committed" them-- that is, all these churches. to the Lord-- Jesus.


<hi type="bold">25. when they had preached the word in Perga--</hi>now doing what, for some reason, they had not done on their former visit, but probably with no visible fruit.

<hi type="bold">they went down into Attaila--</hi>a seaport on the Gulf of Pamphylia, drawing to itself the commerce of Egypt and Syria.

25. when they had preached the word in Perga-- now doing what, for some reason, they had not done on their former visit, but probably with no visible fruit. they went down into Attaila-- a seaport on the Gulf of Pamphylia, drawing to itself the commerce of Egypt and Syria.


<hi type="bold">26. sailed to Antioch, from whence they had been recommended--</hi>(See on <reference osisRef="Acts.13.3">Ac 13:3</reference>).

26. sailed to Antioch, from whence they had been recommended-- (See on Ac 13:3).


<hi type="bold">27. when they had gathered the church together, they rehearsed all that God had done with them, &c.--</hi>As their call and mission had been solemn and formal, in the presence of and by the Church as well as the Holy Ghost, they dutifully, and no doubt with eager joy, convened the church and gave their report of "all that God had done with them," that is, by and for them.

<hi type="bold">and how--</hi>in particular.

<hi type="bold">he had opened the door of faith to the Gentiles--</hi>to such even as before had not been proselytes. (See on <reference osisRef="Acts.11.21">Ac 11:21</reference>; and on the language, see <reference osisRef="1Cor.16.9">1Co 16:9</reference>; <reference osisRef="2Cor.2.12">2Co 2:12</reference>; <reference osisRef="Col.4.3">Col 4:3</reference>). The ascribing directly to God of such access to the Gentiles is to be noted.

27. when they had gathered the church together, they rehearsed all that God had done with them, &c.-- As their call and mission had been solemn and formal, in the presence of and by the Church as well as the Holy Ghost, they dutifully, and no doubt with eager joy, convened the church and gave their report of "all that God had done with them," that is, by and for them. and how-- in particular. he had opened the door of faith to the Gentiles-- to such even as before had not been proselytes. (See on Ac 11:21; and on the language, see 1Co 16:9; 2Co 2:12; Col 4:3). The ascribing directly to God of such access to the Gentiles is to be noted.


<hi type="bold">28. there they abode long time--</hi>"no little time." From the commencement of the mission till they left Antioch to go up to attend the council at Jerusalem, some four or five years elapsed; and as the missionary journey would probably occupy less than two years, the rest of the time would be the period of their stay at Antioch. (But see Chronological Table.) <chapter eID="Acts.14"/>

28. there they abode long time-- "no little time." From the commencement of the mission till they left Antioch to go up to attend the council at Jerusalem, some four or five years elapsed; and as the missionary journey would probably occupy less than two years, the rest of the time would be the period of their stay at Antioch. (But see Chronological Table.)


<title type="x-s2">CHAPTER 15</title> <title type="x-s3"><reference osisRef="Acts.15.1-Acts.15.35">Ac 15:1-35</reference>. Council at Jerusalem to Decide on the Necessity of Circumcision for the Gentile Converts.</title>

<hi type="bold">1-2. certain men--</hi>See the description of them in <reference osisRef="Gal.2.4">Ga 2:4</reference>.

CHAPTER 15 Ac 15:1-35. Council at Jerusalem to Decide on the Necessity of Circumcision for the Gentile Converts. 1-2. certain men-- See the description of them in Ga 2:4.


<hi type="bold">3-6. being brought on their way by the church--</hi>a kind of official escort.

<hi type="bold">they passed through Phenice--</hi>(See on <reference osisRef="Acts.11.19">Ac 11:19</reference>).

<hi type="bold">and Samaria, declaring the conversion of the Gentiles, and they caused great joy to the brethren--</hi>As the converts in those parts were Jewish (<reference osisRef="Acts.11.19">Ac 11:19</reference>), their spirit contrasts favorably with that of others of their nation.

3-6. being brought on their way by the church-- a kind of official escort. they passed through Phenice-- (See on Ac 11:19). and Samaria, declaring the conversion of the Gentiles, and they caused great joy to the brethren-- As the converts in those parts were Jewish (Ac 11:19), their spirit contrasts favorably with that of others of their nation.


<hi type="bold">7. Peter, &c.--</hi>This is the last mention of him in the Acts, and one worthy of his standing, as formally pronouncing, from the divine decision of the matter already in his own case, in favor of the views which all of Paul's labors were devoted to establishing.

<hi type="bold">a good while ago--</hi>probably about fifteen years before this.

<hi type="bold">made choice ... that the Gentiles by my mouth--</hi>(See on <reference osisRef="Acts.11.21">Ac 11:21</reference>).

7. Peter, &c.-- This is the last mention of him in the Acts, and one worthy of his standing, as formally pronouncing, from the divine decision of the matter already in his own case, in favor of the views which all of Paul's labors were devoted to establishing. a good while ago-- probably about fifteen years before this. made choice... that the Gentiles by my mouth-- (See on Ac 11:21).


<hi type="bold">8. God, which knoweth the hearts--</hi>implying that the real question for admission to full standing in the visible Church is the state of the heart. Hence, though that cannot be known by men, no principle of admission to church privileges which reverses this can be sound.

8. God, which knoweth the hearts-- implying that the real question for admission to full standing in the visible Church is the state of the heart. Hence, though that cannot be known by men, no principle of admission to church privileges which reverses this can be sound.


<hi type="bold">9. put no difference between us and them: purifying their hearts by faith--</hi>"Purification" here refers to "sprinkling (of the conscience by the blood of Jesus) from dead works to serve the living God." (See on <reference osisRef="1Cor.6.11">1Co 6:11</reference>). How rich is this brief description of the inward revolution wrought upon the genuine disciples of the Lord Jesus!

9. put no difference between us and them: purifying their hearts by faith-- "Purification" here refers to "sprinkling (of the conscience by the blood of Jesus) from dead works to serve the living God." (See on 1Co 6:11). How rich is this brief description of the inward revolution wrought upon the genuine disciples of the Lord Jesus!


<hi type="bold">10. why tempt--</hi>"try," "provoke"

<hi type="bold">ye God--</hi>by standing in the way of His declared purpose.

<hi type="bold">to put a yoke upon the neck of the disciples, &c.--</hi>He that was circumcised became thereby bound to keep the whole law. (See <reference osisRef="Gal.5.1-Gal.5.6">Ga 5:1-6</reference>). It was not then the mere yoke of burdensome ceremonies, but of an obligation which the more earnest and spiritual men became, the more impossible they felt it to fulfil. (See <reference osisRef="Rom.3.5">Ro 3:5</reference>; <reference osisRef="Gal.2.4">Ga 2:4</reference>, &c.).

10. why tempt-- "try," "provoke" ye God-- by standing in the way of His declared purpose. to put a yoke upon the neck of the disciples, &c.-- He that was circumcised became thereby bound to keep the whole law. (See Ga 5:1-6). It was not then the mere yoke of burdensome ceremonies, but of an obligation which the more earnest and spiritual men became, the more impossible they felt it to fulfil. (See Ro 3:5; Ga 2:4, &c.).


<hi type="bold">11. through the grace of the Lord Jesus--</hi>that is, by that only.

<hi type="bold">we shall be saved, even as they--</hi>circumcision in our case being no advantage, and in their case uncircumcision no loss; but grace doing all for both, and the same for each.

11. through the grace of the Lord Jesus-- that is, by that only. we shall be saved, even as they-- circumcision in our case being no advantage, and in their case uncircumcision no loss; but grace doing all for both, and the same for each.


<hi type="bold">12. Then all ... gave audience to Barnabas and Paul--</hi>On this order of the names here, see on <reference osisRef="Acts.15.25">Ac 15:25</reference>.

<hi type="bold">declaring what miracles and signs God wrought among the Gentiles by them--</hi>This detail of facts, immediately following up those which Peter had recalled to mind, would lead all who waited only for divine teaching to see that God had Himself pronounced the Gentile converts to be disciples in as full standing as the Jews, without circumcision; and the attesting miracles to which Paul here refers would tend, in such an assembly to silence opposition.

12. Then all... gave audience to Barnabas and Paul-- On this order of the names here, see on Ac 15:25. declaring what miracles and signs God wrought among the Gentiles by them-- This detail of facts, immediately following up those which Peter had recalled to mind, would lead all who waited only for divine teaching to see that God had Himself pronounced the Gentile converts to be disciples in as full standing as the Jews, without circumcision; and the attesting miracles to which Paul here refers would tend, in such an assembly to silence opposition.


<hi type="bold">13. James answered, saying, &c.--</hi>Whoever this James was (see on <reference osisRef="Gal.1.19">Ga 1:19</reference>), he was the acknowledged head of the church at Jerusalem, and here, as president of the assembly, speaks last, winding up the debate. His decision, though given as his own judgment only, could not be of great weight with the opposing party, from his conservative reverence for all Jewish usages within the circle of Israelitish Christianity.

13. James answered, saying, &c.-- Whoever this James was (see on Ga 1:19), he was the acknowledged head of the church at Jerusalem, and here, as president of the assembly, speaks last, winding up the debate. His decision, though given as his own judgment only, could not be of great weight with the opposing party, from his conservative reverence for all Jewish usages within the circle of Israelitish Christianity.


<hi type="bold">14-17. Simeon--</hi>a Hebrew variation of Simon, as in <reference osisRef="2Pet.1.1">2Pe 1:1</reference>; (Greek), the Jewish and family name of Peter.

<hi type="bold">hath declared how God at the first--</hi>answering to Peter's own expression "a good while ago" (<reference osisRef="Acts.15.7">Ac 15:7</reference>).

<hi type="bold">did visit the Gentiles to take out of them--</hi>in the exercise of His adorable sovereignty.

<hi type="bold">a people for his name--</hi>the honor of his name, or for His glory.

14-17. Simeon-- a Hebrew variation of Simon, as in 2Pe 1:1; (Greek), the Jewish and family name of Peter. hath declared how God at the first-- answering to Peter's own expression "a good while ago" (Ac 15:7). did visit the Gentiles to take out of them-- in the exercise of His adorable sovereignty. a people for his name-- the honor of his name, or for His glory.


<hi type="bold">18-19. Known unto God are all his works from the beginning--</hi>He who announced these things so long before, and He who had now brought them to pass, were one and the same; so that they were no novelty.

18-19. Known unto God are all his works from the beginning-- He who announced these things so long before, and He who had now brought them to pass, were one and the same; so that they were no novelty.


<hi type="bold">20. But ... that they abstain from pollutions of idols--</hi>that is, things polluted by having been offered in sacrifice to idols. The heathen were accustomed to give away or sell portions of such animals. From such food James would enjoin the Gentile converts to abstain, lest it should seem to the Jews that they were not entirely weaned from idolatry.

<hi type="bold">and from fornication--</hi>The characteristic sin of heathendom, unblushingly practiced by all ranks and classes, and the indulgence of which on the part of the Gentile converts would to Jews, whose Scriptures branded it as an abomination of the heathen, proclaim them to be yet joined to their old idols.

<hi type="bold">and from things strangled--</hi>which had the blood in them.

<hi type="bold">and from blood--</hi>in every form, as peremptorily forbidden to the Jews, and the eating of which, therefore, on the part of the Gentile converts, would shock their prejudices. See on <reference osisRef="Acts.15.28">Ac 15:28</reference>.

20. But... that they abstain from pollutions of idols-- that is, things polluted by having been offered in sacrifice to idols. The heathen were accustomed to give away or sell portions of such animals. From such food James would enjoin the Gentile converts to abstain, lest it should seem to the Jews that they were not entirely weaned from idolatry. and from fornication-- The characteristic sin of heathendom, unblushingly practiced by all ranks and classes, and the indulgence of which on the part of the Gentile converts would to Jews, whose Scriptures branded it as an abomination of the heathen, proclaim them to be yet joined to their old idols. and from things strangled-- which had the blood in them. and from blood-- in every form, as peremptorily forbidden to the Jews, and the eating of which, therefore, on the part of the Gentile converts, would shock their prejudices. See on Ac 15:28.


<hi type="bold">21. For Moses of old time hath in every city them that preach him ... every sabbath day--</hi>thus keeping alive in every Jew those feelings which such practices would shock, and which, therefore, the Gentile converts must carefully respect if the oneness of both classes in Christ was to be practically preserved. The wisdom of these suggestions commended itself to all present.

21. For Moses of old time hath in every city them that preach him... every sabbath day-- thus keeping alive in every Jew those feelings which such practices would shock, and which, therefore, the Gentile converts must carefully respect if the oneness of both classes in Christ was to be practically preserved. The wisdom of these suggestions commended itself to all present.


<hi type="bold">22-23. Judas surnamed Barsabas--</hi>therefore not the apostle "Judas the brother of James" (<reference osisRef="Acts.1.13">Ac 1:13</reference>), surnamed "Thaddeus" (<reference osisRef="Matt.10.3">Mt 10:3</reference>); nor can it be shown that he was a brother of "Joseph called Barsabas" (<reference osisRef="Acts.1.23">Ac 1:23</reference>). But nothing is known of him beyond what is here said.

<hi type="bold">and Silas--</hi>the same as "Silvanus" in the Epistles. He became Paul's companion on his second missionary journey (<reference osisRef="Acts.15.40">Ac 15:40</reference>).

<hi type="bold">chief men among the brethren--</hi>selected purposely as such, to express the honor in which they held the church at Antioch, and the deputies they had sent to the council, and, as the matter affected all Gentile converts, to give weight to the written decision of this important assembly. They were "prophets," <reference osisRef="Acts.15.32">Ac 15:32</reference> (and see on <reference osisRef="Acts.11.27">Ac 11:27</reference>), and as such doubtless their eminence in the church at Jerusalem had been obtained.

22-23. Judas surnamed Barsabas-- therefore not the apostle "Judas the brother of James" (Ac 1:13), surnamed "Thaddeus" (Mt 10:3); nor can it be shown that he was a brother of "Joseph called Barsabas" (Ac 1:23). But nothing is known of him beyond what is here said. and Silas-- the same as "Silvanus" in the Epistles. He became Paul's companion on his second missionary journey (Ac 15:40). chief men among the brethren-- selected purposely as such, to express the honor in which they held the church at Antioch, and the deputies they had sent to the council, and, as the matter affected all Gentile converts, to give weight to the written decision of this important assembly. They were "prophets," Ac 15:32 (and see on Ac 11:27), and as such doubtless their eminence in the church at Jerusalem had been obtained.


<hi type="bold">24-27. Forasmuch as we have heard that certain which went out from us have troubled you with words--</hi>without authority or even knowledge of the church at Jerusalem, though they belonged to it, and probably pretended to represent its views.

<hi type="bold">subverting your souls--</hi>Such strong language is evidently designed to express indignation at this attempt, by an unauthorized party, to bring the whole Christian Church under judicial and legal bondage.

24-27. Forasmuch as we have heard that certain which went out from us have troubled you with words-- without authority or even knowledge of the church at Jerusalem, though they belonged to it, and probably pretended to represent its views. subverting your souls-- Such strong language is evidently designed to express indignation at this attempt, by an unauthorized party, to bring the whole Christian Church under judicial and legal bondage.


<hi type="bold">28-29. For it seemed good to the Holy Ghost and to us, &c.--</hi>The One, inwardly guiding to and setting His seal on the decision come to: the other, the external ecclesiastical authority devoutly embracing, expressing, and conveying to the churches that decision:--a great principle this for the Church in all time.

<hi type="bold">to lay upon you no greater burden than these necessary things ... from which if ye keep yourselves, ye shall do well--</hi>The whole language of these prohibitions, and of <reference osisRef="Acts.15.20">Ac 15:20</reference>, <reference osisRef="Acts.15.21">21</reference>, implies that they were designed as concessions to Jewish feelings on the part of the Gentile converts, and not as things which were all of unchanging obligation. The only cause for hesitation arises from "fornication" being mixed up with the other three things; which has led many to regard the whole as permanently prohibited. But the remarks on <reference osisRef="Acts.15.20">Ac 15:20</reference> may clear this (see on <reference osisRef="Acts.15.20">Ac 15:20</reference>). The then state of heathen society in respect of all the four things seems the reason for so mixing them up.

28-29. For it seemed good to the Holy Ghost and to us, &c.-- The One, inwardly guiding to and setting His seal on the decision come to: the other, the external ecclesiastical authority devoutly embracing, expressing, and conveying to the churches that decision:--a great principle this for the Church in all time. to lay upon you no greater burden than these necessary things... from which if ye keep yourselves, ye shall do well-- The whole language of these prohibitions, and of Ac 15:20, 21, implies that they were designed as concessions to Jewish feelings on the part of the Gentile converts, and not as things which were all of unchanging obligation. The only cause for hesitation arises from "fornication" being mixed up with the other three things; which has led many to regard the whole as permanently prohibited. But the remarks on Ac 15:20 may clear this (see on Ac 15:20). The then state of heathen society in respect of all the four things seems the reason for so mixing them up.


<hi type="bold">31-33. they rejoiced for the consolation--</hi>As the same word is in <reference osisRef="Acts.15.31">Ac 15:31</reference> properly rendered "exhorted," the meaning probably is "rejoiced for the exhortation" (Margin), or advice; so wise in itself and so contrary to the imposition attempted to be practiced upon them by the Judaizers.

31-33. they rejoiced for the consolation-- As the same word is in Ac 15:31 properly rendered "exhorted," the meaning probably is "rejoiced for the exhortation" (Margin), or advice; so wise in itself and so contrary to the imposition attempted to be practiced upon them by the Judaizers.


<hi type="bold">34-35. it pleased Silas--</hi>Silas determined.

<hi type="bold">to abide there still--</hi>(The authorities against the insertion of this verse are strong. It may have been afterwards added to explain <reference osisRef="Acts.15.40">Ac 15:40</reference>). Doubtless the attraction to Antioch for Silas was Paul's presence there, to whom he seems to have now formed that permanent attachment which the sequel of this book and Paul's Epistles show to have existed.

34-35. it pleased Silas-- Silas determined. to abide there still-- (The authorities against the insertion of this verse are strong. It may have been afterwards added to explain Ac 15:40). Doubtless the attraction to Antioch for Silas was Paul's presence there, to whom he seems to have now formed that permanent attachment which the sequel of this book and Paul's Epistles show to have existed.


<title type="x-s3">Ac 15:36-46. Dissension between Paul and Barnabas--They Part Company to Prosecute Separate Missionary Tours.</title>

<hi type="bold">36. And some days after--</hi>How long is a matter of conjecture.

<hi type="bold">Paul said to Barnabas, Let us go again and visit our brethren--</hi>the true reading is, "the brethren."

<hi type="bold">in every city where we have preached ... and see how they do--</hi>whether they were advancing or declining, &c.: a pattern for churches and successful missionaries in every age. ("Reader, how stands it with thee?") [Bengel]. "Paul felt that he was not called to spend a peaceful, though laborious life at Antioch, but that his true work was far off among the Gentiles." We notice here, for the first time, a trace of that tender solicitude for his converts, that earnest longing to see their faces, which appears in the letters which he wrote afterwards, as one of the most remarkable and attractive features of his character. He thought, doubtless, of the Pisidians and Lycaonians, as he thought afterwards at Athens and Corinth of the Thessalonians, from whom he had been lately "taken in presence, not in heart, night and day praying exceedingly that he might see their face and perfect that which was lacking in their faith" [Howson].

Ac 15:36-46. Dissension between Paul and Barnabas--They Part Company to Prosecute Separate Missionary Tours. 36. And some days after-- How long is a matter of conjecture. Paul said to Barnabas, Let us go again and visit our brethren-- the true reading is, "the brethren." in every city where we have preached... and see how they do-- whether they were advancing or declining, &c.: a pattern for churches and successful missionaries in every age. ("Reader, how stands it with thee?") [Bengel]. "Paul felt that he was not called to spend a peaceful, though laborious life at Antioch, but that his true work was far off among the Gentiles." We notice here, for the first time, a trace of that tender solicitude for his converts, that earnest longing to see their faces, which appears in the letters which he wrote afterwards, as one of the most remarkable and attractive features of his character. He thought, doubtless, of the Pisidians and Lycaonians, as he thought afterwards at Athens and Corinth of the Thessalonians, from whom he had been lately "taken in presence, not in heart, night and day praying exceedingly that he might see their face and perfect that which was lacking in their faith" [Howson].


<hi type="bold">37. Barnabas determined to take with them John ... Mark--</hi>his nephew (<reference osisRef="Col.4.10">Col 4:10</reference>).

37. Barnabas determined to take with them John... Mark-- his nephew (Col 4:10).


<hi type="bold">38. But Paul thought not good to take him with them who departed from them--</hi>that is, who had departed; but the word is stronger than this--"who stood aloof" or "turned away" from them.

<hi type="bold">from Pamphylia, and went not with them to the work--</hi>the work yet before them. The allusion is to what is recorded in <reference osisRef="Acts.13.13">Ac 13:13</reference> (see on <reference osisRef="Acts.13.13">Ac 13:13</reference>).

38. But Paul thought not good to take him with them who departed from them-- that is, who had departed; but the word is stronger than this--"who stood aloof" or "turned away" from them. from Pamphylia, and went not with them to the work-- the work yet before them. The allusion is to what is recorded in Ac 13:13 (see on Ac 13:13).


<hi type="bold">39. And the contention was so sharp between them--</hi>such was the "irritation," or "exacerbation."

<hi type="bold">that they departed asunder one from the other--</hi>Said they not truly to the Lystrians that they were "men of like passions with them"; (<reference osisRef="Acts.14.15">Ac 14:15</reference>). But who was to blame? (1) That John Mark had either tired of the work or shrunk from the dangers and fatigues that yet lay before them, was undeniable; and Paul concluded that what he had done he might, and probably would, do again. Was he wrong in this? (See <reference osisRef="Prov.25.19">Pr 25:19</reference>). But (2) To this Barnabas might reply that no rule was without exception; that one failure, in a young Christian, was not enough to condemn him for life; that if near relationship might be thought to warp his judgment, it also gave him opportunities of knowing the man better than others; and that as he was himself anxious to be allowed another trial (and the result makes this next to certain), in order that he might wipe out the effect of his former failure and show what "hardness he could now endure as a good soldier of Jesus Christ," his petition ought not to be rejected. Now, since John Mark did retrieve his character in these respects, and a reconciliation took place between Paul and him, so cordial that the apostle expresses more than once the confidence he had in him and the value he set upon his services (<reference osisRef="Col.4.10">Col 4:10</reference>, <reference osisRef="Col.4.11">11</reference>; <reference osisRef="2Tim.4.11">2Ti 4:11</reference>), it may seem that events showed Barnabas to be in the right, and Paul too harsh and hasty in his judgment. But, in behalf of Paul, it may well be answered, that not being able to see into the future he had only the unfavorable past to judge by; that the gentleness of Barnabas (<reference osisRef="Acts.4.36">Ac 4:36</reference>; <reference osisRef="Acts.11.24">11:24</reference>) had already laid him open to imposition (see on <reference osisRef="Gal.2.13">Ga 2:13</reference>), to which near relationship would in this case make him more liable; and that in refusing to take John Mark on this missionary journey he was not judging his Christian character nor pronouncing on his fitness for future service, but merely providing in the meantime against being again put to serious inconvenience and having their hands weakened by a possible second desertion. On the whole, then, it seems clear that each of these great servants of--Christ had something to say for himself, in defense of the position which they respectively took up; that while Barnabas was quite able to appreciate the grounds on which Paul proceeded, Paul was not so competent to judge of the considerations which Barnabas probably urged; that while Paul had but one object in view, to see that the companion of their arduous work was one of thoroughly congenial spirit and sufficient nerve, Barnabas, over and above the same desire, might not unreasonably be afraid for the soul of his nephew, lest the refusal to allow him to accompany them on their journey might injure his Christian character and deprive the Church of a true servant of Jesus Christ; and that while both sought only the glory of their common Master, each looked at the question at issue, to some extent, through the medium of his own temperament, which grace sanctifies and refines, but does not destroy--Paul, through the medium of absolute devotion to the cause and kingdom of Christ, which, warm and womanly as his affections were, gave a tinge of lofty sternness to his resolves where that seemed to be affected; Barnabas, through the medium of the same singleness of heart in Christ's service, though probably not in equal strength (<reference osisRef="Gal.2.13">Ga 2:13</reference>), but also of a certain natural gentleness which, where a Christian relative was concerned, led him to attach more weight to what seemed for his spiritual good than Paul could be supposed to do. In these circumstances, it seems quite possible that they might have amicably "agreed to differ," each taking his own companion, as they actually did. But the "paroxysm" (as the word is), the "exacerbation" which is expressly given as the cause of their parting, shows but too plainly, that human infirmity amidst the great labors of the Church at Antioch at length sundered those who had sweetly and lovingly borne together the heat and burden of the day during a protracted tour in the service of Christ. "Therefore let no man glory in men" (<reference osisRef="1Cor.3.21">1Co 3:21</reference>). As for John Mark, although through his uncle's warm advocacy of his cause he was put in a condition to dissipate the cloud that hung over him, how bitter to him must have ever afterwards been the reflection that it was his culpable conduct which gave occasion to whatever was sinful in the strife between Paul and Barnabas, and to a separation in action, though no doubt with a mutual Christian regard, between those who had till then wrought nobly together! How watchful does all this teach Christians, and especially Christian ministers and missionaries, to be against giving way to rash judgment and hot temper towards each other, especially where on both sides the glory of Christ is the ground of difference! How possible is it that in such cases both parties may, on the question at issue, be more or less in the right! How difficult is it even for the most faithful and devoted servants of Christ, differing as they do in their natural temperament even under the commanding influence of grace, to see even important questions precisely in the same light! And if, with every disposition to yield what is unimportant, they still feel it a duty each to stand to his own point, how careful should they be to do it lovingly, each pursuing his own course without disparagement of his Christian brother! And how affectingly does the Lord overrule such difference of judgment and such manifestations of human infirmity, by making them "turn out rather unto the furtherance of the Gospel"; as in this case is eminently seen in the two missionary parties instead of one, not travelling over the same ground and carrying their dispute over all the regions of their former loving labors, but dividing the field between them!

<hi type="bold">and so Barnabas took Mark, and sailed unto Cyprus; and Paul chose Silas--</hi>(See on <reference osisRef="Acts.15.34">Ac 15:34</reference>)--going two and two, as the Twelve and the Seventy (<reference osisRef="Mark.6.7">Mr 6:7</reference>; <reference osisRef="Luke.10.1">Lu 10:1</reference>).

39. And the contention was so sharp between them-- such was the "irritation," or "exacerbation." that they departed asunder one from the other-- Said they not truly to the Lystrians that they were "men of like passions with them"; (Ac 14:15). But who was to blame? (1) That John Mark had either tired of the work or shrunk from the dangers and fatigues that yet lay before them, was undeniable; and Paul concluded that what he had done he might, and probably would, do again. Was he wrong in this? (See Pr 25:19). But (2) To this Barnabas might reply that no rule was without exception; that one failure, in a young Christian, was not enough to condemn him for life; that if near relationship might be thought to warp his judgment, it also gave him opportunities of knowing the man better than others; and that as he was himself anxious to be allowed another trial (and the result makes this next to certain), in order that he might wipe out the effect of his former failure and show what "hardness he could now endure as a good soldier of Jesus Christ," his petition ought not to be rejected. Now, since John Mark did retrieve his character in these respects, and a reconciliation took place between Paul and him, so cordial that the apostle expresses more than once the confidence he had in him and the value he set upon his services (Col 4:10, 11; 2Ti 4:11), it may seem that events showed Barnabas to be in the right, and Paul too harsh and hasty in his judgment. But, in behalf of Paul, it may well be answered, that not being able to see into the future he had only the unfavorable past to judge by; that the gentleness of Barnabas (Ac 4:36; 11:24) had already laid him open to imposition (see on Ga 2:13), to which near relationship would in this case make him more liable; and that in refusing to take John Mark on this missionary journey he was not judging his Christian character nor pronouncing on his fitness for future service, but merely providing in the meantime against being again put to serious inconvenience and having their hands weakened by a possible second desertion. On the whole, then, it seems clear that each of these great servants of--Christ had something to say for himself, in defense of the position which they respectively took up; that while Barnabas was quite able to appreciate the grounds on which Paul proceeded, Paul was not so competent to judge of the considerations which Barnabas probably urged; that while Paul had but one object in view, to see that the companion of their arduous work was one of thoroughly congenial spirit and sufficient nerve, Barnabas, over and above the same desire, might not unreasonably be afraid for the soul of his nephew, lest the refusal to allow him to accompany them on their journey might injure his Christian character and deprive the Church of a true servant of Jesus Christ; and that while both sought only the glory of their common Master, each looked at the question at issue, to some extent, through the medium of his own temperament, which grace sanctifies and refines, but does not destroy--Paul, through the medium of absolute devotion to the cause and kingdom of Christ, which, warm and womanly as his affections were, gave a tinge of lofty sternness to his resolves where that seemed to be affected; Barnabas, through the medium of the same singleness of heart in Christ's service, though probably not in equal strength (Ga 2:13), but also of a certain natural gentleness which, where a Christian relative was concerned, led him to attach more weight to what seemed for his spiritual good than Paul could be supposed to do. In these circumstances, it seems quite possible that they might have amicably "agreed to differ," each taking his own companion, as they actually did. But the "paroxysm" (as the word is), the "exacerbation" which is expressly given as the cause of their parting, shows but too plainly, that human infirmity amidst the great labors of the Church at Antioch at length sundered those who had sweetly and lovingly borne together the heat and burden of the day during a protracted tour in the service of Christ. "Therefore let no man glory in men" (1Co 3:21). As for John Mark, although through his uncle's warm advocacy of his cause he was put in a condition to dissipate the cloud that hung over him, how bitter to him must have ever afterwards been the reflection that it was his culpable conduct which gave occasion to whatever was sinful in the strife between Paul and Barnabas, and to a separation in action, though no doubt with a mutual Christian regard, between those who had till then wrought nobly together! How watchful does all this teach Christians, and especially Christian ministers and missionaries, to be against giving way to rash judgment and hot temper towards each other, especially where on both sides the glory of Christ is the ground of difference! How possible is it that in such cases both parties may, on the question at issue, be more or less in the right! How difficult is it even for the most faithful and devoted servants of Christ, differing as they do in their natural temperament even under the commanding influence of grace, to see even important questions precisely in the same light! And if, with every disposition to yield what is unimportant, they still feel it a duty each to stand to his own point, how careful should they be to do it lovingly, each pursuing his own course without disparagement of his Christian brother! And how affectingly does the Lord overrule such difference of judgment and such manifestations of human infirmity, by making them "turn out rather unto the furtherance of the Gospel"; as in this case is eminently seen in the two missionary parties instead of one, not travelling over the same ground and carrying their dispute over all the regions of their former loving labors, but dividing the field between them! and so Barnabas took Mark, and sailed unto Cyprus; and Paul chose Silas-- (See on Ac 15:34)--going two and two, as the Twelve and the Seventy (Mr 6:7; Lu 10:1).


<hi type="bold">40. and departed, being recommended ... to the grace of God--</hi>(No doubt by some solemn service; see <reference osisRef="Acts.13.3">Ac 13:3</reference>), as in <reference osisRef="Acts.14.26">Ac 14:26</reference>. It does not follow from the historian's silence that Barnabas was not so recommended, too; for this is the last mention of Barnabas in the history, whose sole object now is to relate the proceedings of Paul. Nor does it seem quite fair (with De Wette, Meyer, Howson, Alford, Hacket, Webster and Wilkinson, &c.) to conclude from this that the Church at Antioch took that marked way of showing their sympathy with Paul in opposition to Barnabas.

40. and departed, being recommended... to the grace of God-- (No doubt by some solemn service; see Ac 13:3), as in Ac 14:26. It does not follow from the historian's silence that Barnabas was not so recommended, too; for this is the last mention of Barnabas in the history, whose sole object now is to relate the proceedings of Paul. Nor does it seem quite fair (with De Wette, Meyer, Howson, Alford, Hacket, Webster and Wilkinson, &c.) to conclude from this that the Church at Antioch took that marked way of showing their sympathy with Paul in opposition to Barnabas.


<hi type="bold">41. and he went through Syria and Cilicia, confirming the churches--</hi>"It is very likely that Paul and Barnabas made a deliberate and amicable arrangement to divide the region of their first mission between them; Paul taking the continental, and Barnabas the insular, part of the proposed visitation. If Barnabas visited Salamis and Paphos, and if Paul (travelling westward), after passing through Derbe, Lystra, and Iconium, went as far as Antioch in Pisidia, the whole circuit of the proposed visitation was actually accomplished, for it does not appear that any converts had been made at Perga and Attalia" [Howson]. "This second missionary tour appears to have proceeded at first solely from the desire of visiting the churches already planted. In the end, however, it took a much wider sweep, for it brought the apostle to Europe" [Olshausen]. <chapter eID="Acts.15"/>

41. and he went through Syria and Cilicia, confirming the churches-- "It is very likely that Paul and Barnabas made a deliberate and amicable arrangement to divide the region of their first mission between them; Paul taking the continental, and Barnabas the insular, part of the proposed visitation. If Barnabas visited Salamis and Paphos, and if Paul (travelling westward), after passing through Derbe, Lystra, and Iconium, went as far as Antioch in Pisidia, the whole circuit of the proposed visitation was actually accomplished, for it does not appear that any converts had been made at Perga and Attalia" [Howson]. "This second missionary tour appears to have proceeded at first solely from the desire of visiting the churches already planted. In the end, however, it took a much wider sweep, for it brought the apostle to Europe" [Olshausen].


<title type="x-s2">CHAPTER 16</title>
 PAUL'S SECOND MISSIONARY JOURNEY. Ac 15:41-18:22.

 <reference osisRef="Acts.15.41-Acts.16.5">Ac 15:41-16:5</reference>. Visitation of the Churches Formerly Established, Timotheus Here Joining the Missionary Party.

<hi type="bold">41. he went through Syria and Cilicia--</hi>(See on <reference osisRef="Acts.15.23">Ac 15:23</reference>). Taking probably the same route as when despatched in haste from Jerusalem to Tarsus, he then went by land (see on <reference osisRef="Acts.9.30">Ac 9:30</reference>).

<hi type="bold">1-5. Then came he to Derbe and Lystra; and, behold, a certain disciple was there--</hi>that is, at Lystra (not Derbe, as some conclude from <reference osisRef="Acts.20.4">Ac 20:4</reference>).

<hi type="bold">named Timotheus--</hi>(See on <reference osisRef="Acts.14.20">Ac 14:20</reference>). As Paul styles him "his own son in the faith" (<reference osisRef="1Tim.1.2">1Ti 1:2</reference>), he must have been gained to Christ at the apostle's first visit; and as Paul says he "had fully known his persecutions which came on him at Lystra" (<reference osisRef="2Tim.3.10">2Ti 3:10</reference>, <reference osisRef="2Tim.3.11">11</reference>), he may have been in that group of disciples that surrounded the apparently lifeless body of the apostle outside the walls of Lystra, and that at a time of life when the mind receives its deepest impressions from the spectacle of innocent suffering and undaunted courage [Howson]. His would be one of "the souls of the disciples confirmed" at the apostle's second visit, "exhorted to continue in the faith, and" warned "that we must through much tribulation enter into the kingdom of God" (<reference osisRef="Acts.14.21">Ac 14:21</reference>, <reference osisRef="Acts.14.22">22</reference>).

<hi type="bold">the son of a certain ... Jewess--</hi>"The unfeigned faith which dwelt first in his grandmother Lois" descended to "his mother Eunice," and thence it passed to this youth (<reference osisRef="2Tim.1.5">2Ti 1:5</reference>), who "from a child knew the Holy Scriptures" (<reference osisRef="2Tim.3.15">2Ti 3:15</reference>). His gifts and destination to the ministry of Christ had already been attested (<reference osisRef="1Tim.1.18">1Ti 1:18</reference>; <reference osisRef="1Cor.4.14">4:14</reference>); and though some ten years after this Paul speaks of him as still young (<reference osisRef="1Tim.4.12">1Ti 4:12</reference>), "he was already well reported of by the brethren that were at Lystra and Iconium" (<reference osisRef="Acts.16.2">Ac 16:2</reference>), and consequently must have been well known through all that quarter.

<hi type="bold">but his father was a Greek--</hi>Such mixed marriages, though little practiced, and disliked by the stricter Jews in Palestine, must have been very frequent among the Jews of the dispersion, especially in remote districts, where but few of the scattered people were settled [Howson].

CHAPTER 16 PAUL'S SECOND MISSIONARY JOURNEY. Ac 15:41-18:22. Ac 15:41-16:5. Visitation of the Churches Formerly Established, Timotheus Here Joining the Missionary Party. 41. he went through Syria and Cilicia-- (See on Ac 15:23). Taking probably the same route as when despatched in haste from Jerusalem to Tarsus, he then went by land (see on Ac 9:30). 1-5. Then came he to Derbe and Lystra; and, behold, a certain disciple was there-- that is, at Lystra (not Derbe, as some conclude from Ac 20:4). named Timotheus-- (See on Ac 14:20). As Paul styles him "his own son in the faith" (1Ti 1:2), he must have been gained to Christ at the apostle's first visit; and as Paul says he "had fully known his persecutions which came on him at Lystra" (2Ti 3:10, 11), he may have been in that group of disciples that surrounded the apparently lifeless body of the apostle outside the walls of Lystra, and that at a time of life when the mind receives its deepest impressions from the spectacle of innocent suffering and undaunted courage [Howson]. His would be one of "the souls of the disciples confirmed" at the apostle's second visit, "exhorted to continue in the faith, and" warned "that we must through much tribulation enter into the kingdom of God" (Ac 14:21, 22). the son of a certain... Jewess-- "The unfeigned faith which dwelt first in his grandmother Lois" descended to "his mother Eunice," and thence it passed to this youth (2Ti 1:5), who "from a child knew the Holy Scriptures" (2Ti 3:15). His gifts and destination to the ministry of Christ had already been attested (1Ti 1:18; 4:14); and though some ten years after this Paul speaks of him as still young (1Ti 4:12), "he was already well reported of by the brethren that were at Lystra and Iconium" (Ac 16:2), and consequently must have been well known through all that quarter. but his father was a Greek-- Such mixed marriages, though little practiced, and disliked by the stricter Jews in Palestine, must have been very frequent among the Jews of the dispersion, especially in remote districts, where but few of the scattered people were settled [Howson].


<title type="x-s3"><reference osisRef="Acts.16.6-Acts.16.12">Ac 16:6-12</reference>. They Break New Ground in Phrygia and Galatia--Their Course in That Direction Being Mysteriously Hedged Up, They Travel Westward to Troas, Where They Are Divinely Directed to Macedonia--The Historian Himself Here Joining the Missionary Party, They Embark for Neapolis, and Reach Philippi.</title>

<hi type="bold">6-8. Now when they had gone throughout Phrygia and the region of Galatia--</hi>proceeding in a northwesterly direction. At this time must have been formed "the churches of Galatia" (<reference osisRef="Gal.1.2">Ga 1:2</reference>; <reference osisRef="1Cor.16.1">1Co 16:1</reference>); founded, as we learn from the Epistle to the Galatians (particularly <reference osisRef="Gal.4.19">Ga 4:19</reference>), by the apostle Paul, and which were already in existence when he was on his third missionary journey, as we learn from <reference osisRef="Acts.18.23">Ac 18:23</reference>, where it appears that he was no less successful in Phrygia. Why these proceedings, so interesting as we should suppose, are not here detailed, it is not easy to say; for the various reasons suggested are not very satisfactory: for example, that the historian had not joined the party [Alford]; that he was in haste to bring the apostle to Europe [Olshausen]; that the main stream of the Church's development was from Jerusalem to Rome, and the apostle's labors in Phrygia and Galatia lay quite out of the line of that direction [Baumgarten].

<hi type="bold">and were forbidden of the Holy Ghost--</hi>speaking by some prophet, see on <reference osisRef="Acts.11.27">Ac 11:27</reference>.

<hi type="bold">to preach the word in Asia--</hi>not the great Asiatic continent, nor even the rich peninsula now called Asia Minor, but only so much of its western coast as constituted the Roman province of Asia.

Ac 16:6-12. They Break New Ground in Phrygia and Galatia--Their Course in That Direction Being Mysteriously Hedged Up, They Travel Westward to Troas, Where They Are Divinely Directed to Macedonia--The Historian Himself Here Joining the Missionary Party, They Embark for Neapolis, and Reach Philippi. 6-8. Now when they had gone throughout Phrygia and the region of Galatia-- proceeding in a northwesterly direction. At this time must have been formed "the churches of Galatia" (Ga 1:2; 1Co 16:1); founded, as we learn from the Epistle to the Galatians (particularly Ga 4:19), by the apostle Paul, and which were already in existence when he was on his third missionary journey, as we learn from Ac 18:23, where it appears that he was no less successful in Phrygia. Why these proceedings, so interesting as we should suppose, are not here detailed, it is not easy to say; for the various reasons suggested are not very satisfactory: for example, that the historian had not joined the party [Alford]; that he was in haste to bring the apostle to Europe [Olshausen]; that the main stream of the Church's development was from Jerusalem to Rome, and the apostle's labors in Phrygia and Galatia lay quite out of the line of that direction [Baumgarten]. and were forbidden of the Holy Ghost-- speaking by some prophet, see on Ac 11:27. to preach the word in Asia-- not the great Asiatic continent, nor even the rich peninsula now called Asia Minor, but only so much of its western coast as constituted the Roman province of Asia.


<hi type="bold">9-10. a vision appeared to Paul in the night--</hi>while awake, for it is not called a dream.

<hi type="bold">There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us--</hi>Stretching his eye across the Ægean Sea, from Troas on the northeast, to the Macedonian hills, visible on the northwest, the apostle could hardly fail to think this the destined scene of his future labors; and, if he retired to rest with this thought, he would be thoroughly prepared for the remarkable intimation of the divine will now to be given him. This visional Macedonian discovered himself by what he said. But it was a cry not of conscious desire for the Gospel, but of deep need of it and unconscious preparedness to receive it, not only in that region, but, we may well say, throughout all that western empire which Macedonia might be said to represent. It was a virtual confession "that the highest splendor of heathendom, which we must recognize in the arts of Greece and in the polity and imperial power of Rome, had arrived at the end of all its resources. God had left the Gentile peoples to walk in their own ways (<reference osisRef="Acts.14.2">Ac 14:2</reference>). They had sought to gain salvation for themselves; but those who had carried it farthest along the paths of natural development were now pervaded by the feeling that all had indeed been vanity. This feeling is the simple, pure result of all the history of heathendom. And Israel, going along the way which God had marked out for him, had likewise arrived at his end. At last he is in a condition to realize his original vocation, by becoming the guide who is to lead the Gentiles unto God, the only Author and Creator of man's redemption; and Paul is in truth the very person in whom this vocation of Israel is now a present divine reality, and to whom, by this nocturnal apparition of the Macedonian, the preparedness of the heathen world to receive the ministry of Israel towards the Gentiles is confirmed" [Baumgarten]. This voice cries from heathendom still to the Christian Church, and never does the Church undertake the work of missions, nor any missionary go forth from it, in the right spirit, save in obedience to this cry.

9-10. a vision appeared to Paul in the night-- while awake, for it is not called a dream. There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us-- Stretching his eye across the Ægean Sea, from Troas on the northeast, to the Macedonian hills, visible on the northwest, the apostle could hardly fail to think this the destined scene of his future labors; and, if he retired to rest with this thought, he would be thoroughly prepared for the remarkable intimation of the divine will now to be given him. This visional Macedonian discovered himself by what he said. But it was a cry not of conscious desire for the Gospel, but of deep need of it and unconscious preparedness to receive it, not only in that region, but, we may well say, throughout all that western empire which Macedonia might be said to represent. It was a virtual confession "that the highest splendor of heathendom, which we must recognize in the arts of Greece and in the polity and imperial power of Rome, had arrived at the end of all its resources. God had left the Gentile peoples to walk in their own ways (Ac 14:2). They had sought to gain salvation for themselves; but those who had carried it farthest along the paths of natural development were now pervaded by the feeling that all had indeed been vanity. This feeling is the simple, pure result of all the history of heathendom. And Israel, going along the way which God had marked out for him, had likewise arrived at his end. At last he is in a condition to realize his original vocation, by becoming the guide who is to lead the Gentiles unto God, the only Author and Creator of man's redemption; and Paul is in truth the very person in whom this vocation of Israel is now a present divine reality, and to whom, by this nocturnal apparition of the Macedonian, the preparedness of the heathen world to receive the ministry of Israel towards the Gentiles is confirmed" [Baumgarten]. This voice cries from heathendom still to the Christian Church, and never does the Church undertake the work of missions, nor any missionary go forth from it, in the right spirit, save in obedience to this cry.


<hi type="bold">11-12. Therefore loosing from Troas, we came--</hi>literally, "ran."

<hi type="bold">with a straight course--</hi>that is, "ran before the wind."

<hi type="bold">to Samothracia--</hi>a lofty island on the Thracian coast, north from Troas, with an inclination westward. The wind must have set in strong from the south or south-southeast to bring them there so soon, as the current is strong in the opposite direction, and they afterwards took five days to what they now did in two (<reference osisRef="Acts.20.6">Ac 20:6</reference>) [Howson].

<hi type="bold">next day to Neapolis--</hi>on the Macedonian, or rather Thracian, coast, about sixty-five miles from Samothracia, and ten from Philippi, of which it is the harbor.

11-12. Therefore loosing from Troas, we came-- literally, "ran." with a straight course-- that is, "ran before the wind." to Samothracia-- a lofty island on the Thracian coast, north from Troas, with an inclination westward. The wind must have set in strong from the south or south-southeast to bring them there so soon, as the current is strong in the opposite direction, and they afterwards took five days to what they now did in two (Ac 20:6) [Howson]. next day to Neapolis-- on the Macedonian, or rather Thracian, coast, about sixty-five miles from Samothracia, and ten from Philippi, of which it is the harbor.


<hi type="bold">14-15. Lydia--</hi>a common name among the Greeks and Romans.

<hi type="bold">a seller of purple, of the city of Thyatira--</hi>on the confines of Lydia and Phrygia. The Lydians, particularly the inhabitants of Thyatira, were celebrated for their dyeing, in which they inherited the reputation of the Tyrians. Inscriptions to this effect, yet remaining, confirm the accuracy of our historian. This woman appears to have been in good circumstances, having an establishment at Philippi large enough to accommodate the missionary party (<reference osisRef="Acts.16.15">Ac 16:15</reference>), and receiving her goods from her native town.

<hi type="bold">which worshipped God--</hi>that is, was a proselyte to the Jewish faith, and as such present at this meeting.

<hi type="bold">whose heart the Lord opened--</hi>that is, the Lord Jesus (see <reference osisRef="Acts.16.15">Ac 16:15</reference>; and compare <reference osisRef="Luke.24.45">Lu 24:45</reference>; <reference osisRef="Matt.11.27">Mt 11:27</reference>).

<hi type="bold">that she attended to the things ... spoken by Paul--</hi>"showing that the inclination of the heart towards the truth originates not in the will of man. The first disposition to turn to the Gospel is a work of grace" [Olshausen]. Observe here the place assigned to "giving attention" or "heed" to the truth--that species of attention which consists in having the whole mind engrossed with it, and in apprehending and drinking it in, in its vital and saving character.

14-15. Lydia-- a common name among the Greeks and Romans. a seller of purple, of the city of Thyatira-- on the confines of Lydia and Phrygia. The Lydians, particularly the inhabitants of Thyatira, were celebrated for their dyeing, in which they inherited the reputation of the Tyrians. Inscriptions to this effect, yet remaining, confirm the accuracy of our historian. This woman appears to have been in good circumstances, having an establishment at Philippi large enough to accommodate the missionary party (Ac 16:15), and receiving her goods from her native town. which worshipped God-- that is, was a proselyte to the Jewish faith, and as such present at this meeting. whose heart the Lord opened-- that is, the Lord Jesus (see Ac 16:15; and compare Lu 24:45; Mt 11:27). that she attended to the things... spoken by Paul-- "showing that the inclination of the heart towards the truth originates not in the will of man. The first disposition to turn to the Gospel is a work of grace" [Olshausen]. Observe here the place assigned to "giving attention" or "heed" to the truth--that species of attention which consists in having the whole mind engrossed with it, and in apprehending and drinking it in, in its vital and saving character.


<hi type="bold">16-18. as we went to prayer--</hi>The words imply that it was on their way to the usual place of public prayer, by the river-side, that this took place; therefore not on the same day with what had just occurred.

<hi type="bold">a ... damsel--</hi>a female servant, and in this case a slave (<reference osisRef="Acts.16.19">Ac 16:19</reference>).

<hi type="bold">possessed of a spirit of divination--</hi>or, of Python, that is, a spirit supposed to be inspired by the Pythian Apollo, or of the same nature. The reality of this demoniacal possession is as undeniable as that of any in the Gospel history.

16-18. as we went to prayer-- The words imply that it was on their way to the usual place of public prayer, by the river-side, that this took place; therefore not on the same day with what had just occurred. a... damsel-- a female servant, and in this case a slave (Ac 16:19). possessed of a spirit of divination-- or, of Python, that is, a spirit supposed to be inspired by the Pythian Apollo, or of the same nature. The reality of this demoniacal possession is as undeniable as that of any in the Gospel history.


<hi type="bold">19. when her masters saw that the hope of their gains was gone, they caught Paul and Silas--</hi>as the leading persons.

<hi type="bold">and drew them into the market-place--</hi>or Forum, where the courts were.

<hi type="bold">to the magistrates, saying, &c.--</hi>We have here a full and independent confirmation of the reality of this supernatural cure, since on any other supposition such conduct would be senseless.

19. when her masters saw that the hope of their gains was gone, they caught Paul and Silas-- as the leading persons. and drew them into the market-place-- or Forum, where the courts were. to the magistrates, saying, &c.-- We have here a full and independent confirmation of the reality of this supernatural cure, since on any other supposition such conduct would be senseless.


<hi type="bold">20. These men, being Jews--</hi>objects of dislike, contempt, and suspicion by the Romans, and at this time of more than usual prejudice.

<hi type="bold">do exceedingly trouble our city--</hi>See similar charges, <reference osisRef="Acts.17.6">Ac 17:6</reference>; <reference osisRef="Acts.24.5">24:5</reference>; <reference osisRef="1Kgs.18.17">1Ki 18:17</reference>. There is some color of truth in all such accusations, in so far as the Gospel, and generally the fear of God, as a reigning principle of human action, is in a godless world a thoroughly revolutionary principle ... How far external commotion and change will in any case attend the triumph of this principle depends on the breadth and obstinacy of the resistance it meets with.

20. These men, being Jews-- objects of dislike, contempt, and suspicion by the Romans, and at this time of more than usual prejudice. do exceedingly trouble our city-- See similar charges, Ac 17:6; 24:5; 1Ki 18:17. There is some color of truth in all such accusations, in so far as the Gospel, and generally the fear of God, as a reigning principle of human action, is in a godless world a thoroughly revolutionary principle... How far external commotion and change will in any case attend the triumph of this principle depends on the breadth and obstinacy of the resistance it meets with.


<hi type="bold">21. And teach customs, which are not lawful for us to receive, neither to observe, being Romans--</hi>Here also there was a measure of truth; as the introduction of new gods was forbidden by the laws, and this might be thought to apply to any change of religion. But the whole charge was pure hypocrisy; for as these men would have let the missionaries preach what religion they pleased if they had not dried up the source of their gains, so they conceal the real cause of their rage under color of a zeal for religion, and law, and good order: so <reference osisRef="Acts.17.6">Ac 17:6</reference>, <reference osisRef="Acts.17.7">7</reference>; <reference osisRef="Acts.19.25">19:25</reference>, <reference osisRef="Acts.19.27">27</reference>.

21. And teach customs, which are not lawful for us to receive, neither to observe, being Romans-- Here also there was a measure of truth; as the introduction of new gods was forbidden by the laws, and this might be thought to apply to any change of religion. But the whole charge was pure hypocrisy; for as these men would have let the missionaries preach what religion they pleased if they had not dried up the source of their gains, so they conceal the real cause of their rage under color of a zeal for religion, and law, and good order: so Ac 17:6, 7; 19:25, 27.


<hi type="bold">22. the multitude rose up together against them--</hi>so <reference osisRef="Acts.19.28">Ac 19:28</reference>, <reference osisRef="Acts.19.34">34</reference>; <reference osisRef="Acts.21.30">21:30</reference>; <reference osisRef="Luke.23.18">Lu 23:18</reference>.

<hi type="bold">the magistrates rent off their--</hi>Paul's and Silas'

<hi type="bold">clothes--</hi>that is, ordered the lictors, or rod-bearers, to tear them off, so as to expose their naked bodies (see on <reference osisRef="Acts.16.37">Ac 16:37</reference>). The word expresses the roughness with which this was done to prisoners preparatory to whipping.

<hi type="bold">and commanded to beat them--</hi>without any trial (<reference osisRef="Acts.16.37">Ac 16:37</reference>), to appease the popular rage. Thrice, it seems, Paul endured this indignity (<reference osisRef="2Cor.11.25">2Co 11:25</reference>).

22. the multitude rose up together against them-- so Ac 19:28, 34; 21:30; Lu 23:18. the magistrates rent off their-- Paul's and Silas' clothes-- that is, ordered the lictors, or rod-bearers, to tear them off, so as to expose their naked bodies (see on Ac 16:37). The word expresses the roughness with which this was done to prisoners preparatory to whipping. and commanded to beat them-- without any trial (Ac 16:37), to appease the popular rage. Thrice, it seems, Paul endured this indignity (2Co 11:25).


<hi type="bold">23-24. when they had laid many stripes upon them--</hi>the bleeding wounds from which they were not washed till it was done by the converted jailer (<reference osisRef="Acts.16.33">Ac 16:33</reference>).

<hi type="bold">charged the jailer ... who ... thrust them into the inner prison--</hi>"pestilential cells, damp and cold, from which the light was excluded, and where the chains rusted on the prisoners. One such place may be seen to this day on the slope of the Capitol at Rome" [Howson].

23-24. when they had laid many stripes upon them-- the bleeding wounds from which they were not washed till it was done by the converted jailer (Ac 16:33). charged the jailer... who... thrust them into the inner prison-- "pestilential cells, damp and cold, from which the light was excluded, and where the chains rusted on the prisoners. One such place may be seen to this day on the slope of the Capitol at Rome" [Howson].


<hi type="bold">25. And at midnight Paul and Silas prayed and sang praises--</hi>literally, "praying, were singing praises"; that is, while engaged in pouring out their hearts in prayer, had broken forth into singing, and were hymning loud their joy. As the word here employed is that used to denote the Paschal hymn sung by our Lord and His disciples after their last Passover (<reference osisRef="Matt.26.30">Mt 26:30</reference>), and which we know to have consisted of Psa 113:1-118:29, which was chanted at that festival, it is probable that it was portions of the Psalms, so rich in such matter, which our joyous sufferers chanted forth; nor could any be more seasonable and inspiring to them than those very six Psalms, which every devout Jew would no doubt know by heart. "He giveth songs in the night" (<reference osisRef="Job.35.10">Job 35:10</reference>). Though their bodies were still bleeding and tortured in the stocks, their spirits, under "the expulsive power of a new affection," rose above suffering, and made the prison wails resound with their song. "In these midnight hymns, by the imprisoned witnesses for Jesus Christ, the whole might of Roman injustice and violence against the Church is not only set at naught, but converted into a foil to set forth more completely the majesty and spiritual power of the Church, which as yet the world knew nothing of. And if the sufferings of these two witnesses of Christ are the beginning and the type of numberless martyrdoms which were to flow upon the Church from the same source, in like manner the unparalleled triumph of the Spirit over suffering was the beginning and the pledge of a spiritual power which we afterwards see shining forth so triumphantly and irresistibly in the many martyrs of Christ who were given up as a prey to the same imperial might of Rome" [Neander in Baumgarten].

<hi type="bold">and the prisoners heard them--</hi>literally, "were listening to them," that is, when the astounding events immediately to be related took place; not asleep, but wide awake and rapt (no doubt) in wonder at what they heard.

25. And at midnight Paul and Silas prayed and sang praises-- literally, "praying, were singing praises"; that is, while engaged in pouring out their hearts in prayer, had broken forth into singing, and were hymning loud their joy. As the word here employed is that used to denote the Paschal hymn sung by our Lord and His disciples after their last Passover (Mt 26:30), and which we know to have consisted of Psa 113:1-118:29, which was chanted at that festival, it is probable that it was portions of the Psalms, so rich in such matter, which our joyous sufferers chanted forth; nor could any be more seasonable and inspiring to them than those very six Psalms, which every devout Jew would no doubt know by heart. "He giveth songs in the night" (Job 35:10). Though their bodies were still bleeding and tortured in the stocks, their spirits, under "the expulsive power of a new affection," rose above suffering, and made the prison wails resound with their song. "In these midnight hymns, by the imprisoned witnesses for Jesus Christ, the whole might of Roman injustice and violence against the Church is not only set at naught, but converted into a foil to set forth more completely the majesty and spiritual power of the Church, which as yet the world knew nothing of. And if the sufferings of these two witnesses of Christ are the beginning and the type of numberless martyrdoms which were to flow upon the Church from the same source, in like manner the unparalleled triumph of the Spirit over suffering was the beginning and the pledge of a spiritual power which we afterwards see shining forth so triumphantly and irresistibly in the many martyrs of Christ who were given up as a prey to the same imperial might of Rome" [Neander in Baumgarten]. and the prisoners heard them-- literally, "were listening to them," that is, when the astounding events immediately to be related took place; not asleep, but wide awake and rapt (no doubt) in wonder at what they heard.


<hi type="bold">26-28. And suddenly there was a great earthquake--</hi>in answer, doubtless, to the prayers and expectations of the sufferers that, for the truth's sake and the honor of their Lord, some interposition would take place.

<hi type="bold">every one's bands--</hi>that is, the bands of all the prisoners.

<hi type="bold">were loosed--</hi>not by the earthquake, of course, but by a miraculous energy accompanying it. By this and the joyous strains which they had heard from the sufferers, not to speak of the change wrought on the jailer, these prisoners could hardly fail to have their hearts in some measure opened to the truth; and this part of the narrative seems the result of information afterwards communicated by one or more of these men.

26-28. And suddenly there was a great earthquake-- in answer, doubtless, to the prayers and expectations of the sufferers that, for the truth's sake and the honor of their Lord, some interposition would take place. every one's bands-- that is, the bands of all the prisoners. were loosed-- not by the earthquake, of course, but by a miraculous energy accompanying it. By this and the joyous strains which they had heard from the sufferers, not to speak of the change wrought on the jailer, these prisoners could hardly fail to have their hearts in some measure opened to the truth; and this part of the narrative seems the result of information afterwards communicated by one or more of these men.


<hi type="bold">29-30. Then he called for a light, and sprang in ... and fell down before Paul and Silas, and brought them out and said--</hi>How graphic this rapid succession of minute details, evidently from the parties themselves, the prisoners and the jailer, who would talk over every feature of the scene once and again, in which the hand of the Lord had been so marvellously seen.

29-30. Then he called for a light, and sprang in... and fell down before Paul and Silas, and brought them out and said-- How graphic this rapid succession of minute details, evidently from the parties themselves, the prisoners and the jailer, who would talk over every feature of the scene once and again, in which the hand of the Lord had been so marvellously seen.


<hi type="bold">31-34. Believe on the Lord Jesus Christ, and thou shalt be saved--</hi>The brevity, simplicity, and directness of this reply are, in the circumstances, singularly beautiful. Enough at that moment to have his faith directed simply to the Saviour, with the assurance that this would bring to his soul the needed and sought salvation--the how being a matter for after teaching.

<hi type="bold">thou shalt be saved, and thy house--</hi>(See on <reference osisRef="Luke.19.10">Lu 19:10</reference>).

31-34. Believe on the Lord Jesus Christ, and thou shalt be saved-- The brevity, simplicity, and directness of this reply are, in the circumstances, singularly beautiful. Enough at that moment to have his faith directed simply to the Saviour, with the assurance that this would bring to his soul the needed and sought salvation--the how being a matter for after teaching. thou shalt be saved, and thy house-- (See on Lu 19:10).


<hi type="bold">35-36. when it was day, the magistrates sent the sergeants, saying, Let those men go--</hi>The cause of this change can only be conjectured. When the commotion ceased, reflection would soon convince them of the injustice they had done, even supposing the prisoners had been entitled to no special privileges; and if rumor reached them that the prisoners were somehow under supernatural protection, they might be the more awed into a desire to get rid of them.

35-36. when it was day, the magistrates sent the sergeants, saying, Let those men go-- The cause of this change can only be conjectured. When the commotion ceased, reflection would soon convince them of the injustice they had done, even supposing the prisoners had been entitled to no special privileges; and if rumor reached them that the prisoners were somehow under supernatural protection, they might be the more awed into a desire to get rid of them.


<hi type="bold">37. Paul said unto them--</hi>to the sergeants who had entered the prison along with the jailer, that they might be able to report that the men had departed.

<hi type="bold">They have beaten us openly--</hi>The publicity of the injury done them, exposing their naked and bleeding bodies to the rude populace, was evidently the most stinging feature of it to the apostle's delicate feeling, and to this accordingly he alludes to the Thessalonians, probably a year after: "Even after we had suffered before, and were shamefully entreated (or 'insulted') as ye know at Philippi" (<reference osisRef="1Thess.2.2">1Th 2:2</reference>).

<hi type="bold">uncondemned--</hi>unconvicted on trial.

<hi type="bold">being Romans--</hi>(See on <reference osisRef="Acts.22.28">Ac 22:28</reference>).

<hi type="bold">and cast us into prison--</hi>both illegal. Of Silas' citizenship, if meant to be included, we know nothing.

<hi type="bold">and now do they thrust us out--</hi>hurry us out--see <reference osisRef="Mark.9.38">Mr 9:38</reference>, Greek.

<hi type="bold">privily?--</hi>Mark the intended contrast between the public insult they had inflicted and the private way in which they ordered them to be off.

<hi type="bold">nay verily--</hi>no, indeed.

<hi type="bold">but let them come themselves and fetch us out--</hi>by open and formal act, equivalent to a public declaration of their innocence.

37. Paul said unto them-- to the sergeants who had entered the prison along with the jailer, that they might be able to report that the men had departed. They have beaten us openly-- The publicity of the injury done them, exposing their naked and bleeding bodies to the rude populace, was evidently the most stinging feature of it to the apostle's delicate feeling, and to this accordingly he alludes to the Thessalonians, probably a year after: "Even after we had suffered before, and were shamefully entreated (or 'insulted') as ye know at Philippi" (1Th 2:2). uncondemned-- unconvicted on trial. being Romans-- (See on Ac 22:28). and cast us into prison-- both illegal. Of Silas' citizenship, if meant to be included, we know nothing. and now do they thrust us out-- hurry us out--see Mr 9:38, Greek. privily?-- Mark the intended contrast between the public insult they had inflicted and the private way in which they ordered them to be off. nay verily-- no, indeed. but let them come themselves and fetch us out-- by open and formal act, equivalent to a public declaration of their innocence.


<hi type="bold">38. they feared when they heard they were Romans--</hi>their authority being thus imperilled; for they were liable to an action for what they had done.

38. they feared when they heard they were Romans-- their authority being thus imperilled; for they were liable to an action for what they had done.


<hi type="bold">39-40. And they came--</hi>in person.

<hi type="bold">and besought them--</hi>not to complain of them. What a contrast this suppliant attitude of the preachers of Philippi to the tyrannical air with which they had the day before treated the preachers! (See <reference osisRef="Isa.60.14">Is 60:14</reference>; <reference osisRef="Rev.3.9">Re 3:9</reference>).

<hi type="bold">brought them out--</hi>conducted them forth from the prison into the street, as insisted on.

<hi type="bold">and desired--</hi>"requested."

<hi type="bold">them to depart out of the city--</hi>perhaps fearing again to excite the populace.

39-40. And they came-- in person. and besought them-- not to complain of them. What a contrast this suppliant attitude of the preachers of Philippi to the tyrannical air with which they had the day before treated the preachers! (See Is 60:14; Re 3:9). brought them out-- conducted them forth from the prison into the street, as insisted on. and desired-- "requested." them to depart out of the city-- perhaps fearing again to excite the populace.


<title type="x-s2">CHAPTER 17</title> <title type="x-s3"><reference osisRef="Acts.17.1-Acts.17.15">Ac 17:1-15</reference>. At Thessalonica the Success of Paul's Preaching Endangering His Life, He Is Despatched by Night to Berea, Where His Message Meets with Enlightened Acceptance--A Hostile Movement from Thessalonica Occasions His Sudden Departure from Berea--He Arrives at Athens.</title>

<hi type="bold">1. when they had passed through Amphipolis--</hi>thirty-three miles southwest of Philippi, on the river Strymon, and at the head of the gulf of that name, on the northern coast of the Ægean Sea.

<hi type="bold">and Apollonia--</hi>about thirty miles southwest of Amphipolis; but the exact site is not known.

<hi type="bold">they came to Thessalonica--</hi>about thirty-seven miles due west from Apollonia, at the head of the Thermaic (or Thessalonian) Gulf, at the northwestern extremity of the Ægean Sea; the principal and most populous city in Macedonia. "We see at once how appropriate a place it was for one of the starting-points of the Gospel in Europe, and can appreciate the force of what Paul said to the Thessalonians within a few months of his departure from them: "From you, the word of the Lord sounded forth like a trumpet, not only in Macedonia and Achaia, but in every place,"" (<reference osisRef="1Thess.1.8">1Th 1:8</reference>) [Howson].

<hi type="bold">where was a synagogue of the Jews--</hi>implying that (as at Philippi) there was none at Amphipolis and Apollonia.

CHAPTER 17 Ac 17:1-15. At Thessalonica the Success of Paul's Preaching Endangering His Life, He Is Despatched by Night to Berea, Where His Message Meets with Enlightened Acceptance--A Hostile Movement from Thessalonica Occasions His Sudden Departure from Berea--He Arrives at Athens. 1. when they had passed through Amphipolis-- thirty-three miles southwest of Philippi, on the river Strymon, and at the head of the gulf of that name, on the northern coast of the Ægean Sea. and Apollonia-- about thirty miles southwest of Amphipolis; but the exact site is not known. they came to Thessalonica-- about thirty-seven miles due west from Apollonia, at the head of the Thermaic (or Thessalonian) Gulf, at the northwestern extremity of the Ægean Sea; the principal and most populous city in Macedonia. "We see at once how appropriate a place it was for one of the starting-points of the Gospel in Europe, and can appreciate the force of what Paul said to the Thessalonians within a few months of his departure from them: "From you, the word of the Lord sounded forth like a trumpet, not only in Macedonia and Achaia, but in every place,"" (1Th 1:8) [Howson]. where was a synagogue of the Jews-- implying that (as at Philippi) there was none at Amphipolis and Apollonia.


<hi type="bold">2-4. Paul, as his manner was--</hi>always to begin with the Jews.

<hi type="bold">went in unto them--</hi>In writing to the converts but a few months after this, he reminds them of the courage and superiority to indignity, for the Gospel's sake, which this required after the shameful treatment he had so lately experienced at Philippi (<reference osisRef="1Thess.2.2">1Th 2:2</reference>).

2-4. Paul, as his manner was-- always to begin with the Jews. went in unto them-- In writing to the converts but a few months after this, he reminds them of the courage and superiority to indignity, for the Gospel's sake, which this required after the shameful treatment he had so lately experienced at Philippi (1Th 2:2).


<hi type="bold">5-9. the Jews ... moved with envy--</hi>seeing their influence undermined by this stranger.

<hi type="bold">lewd fellows of the baser sort--</hi>better, perhaps, "worthless market people," that is, idle loungers about the market-place, of indifferent character.

<hi type="bold">gathered a company--</hi>rather, "having raised a mob."

<hi type="bold">assaulted the house of Jason--</hi>with whom Paul and Silas abode (<reference osisRef="Acts.17.7">Ac 17:7</reference>), one of Paul's kinsmen, apparently (<reference osisRef="Rom.16.21">Ro 16:21</reference>), and from his name, which was sometimes used as a Greek form of the word Joshua [Grotius], probably a Hellenistic Jew.

<hi type="bold">sought to bring them--</hi>Jason's lodgers.

5-9. the Jews... moved with envy-- seeing their influence undermined by this stranger. lewd fellows of the baser sort-- better, perhaps, "worthless market people," that is, idle loungers about the market-place, of indifferent character. gathered a company-- rather, "having raised a mob." assaulted the house of Jason-- with whom Paul and Silas abode (Ac 17:7), one of Paul's kinsmen, apparently (Ro 16:21), and from his name, which was sometimes used as a Greek form of the word Joshua [Grotius], probably a Hellenistic Jew. sought to bring them-- Jason's lodgers.


<hi type="bold">10-12. the brethren immediately sent away Paul and Silas by night--</hi>for it would have been as useless as rash to attempt any further preaching at that time, and the conviction of this probably made his friends the more willing to pledge themselves against any present continuance of missionary effort.

<hi type="bold">unto Berea--</hi>fifty or sixty miles southwest of Thessalonica; a town even still of considerable population and importance.

10-12. the brethren immediately sent away Paul and Silas by night-- for it would have been as useless as rash to attempt any further preaching at that time, and the conviction of this probably made his friends the more willing to pledge themselves against any present continuance of missionary effort. unto Berea-- fifty or sixty miles southwest of Thessalonica; a town even still of considerable population and importance.


<hi type="bold">13. the Jews of Thessalonica ... came thither also--</hi>"like hunters upon their prey, as they had done before from Iconium to Lystra" [Howson].

13. the Jews of Thessalonica... came thither also-- "like hunters upon their prey, as they had done before from Iconium to Lystra" [Howson].


<hi type="bold">14. immediately the brethren--</hi>the converts gathered at Berea.

<hi type="bold">sent away Paul--</hi>as before from Jerusalem (<reference osisRef="Acts.9.30">Ac 9:30</reference>), and from Thessalonica (<reference osisRef="Acts.17.10">Ac 17:10</reference>). How long he stayed at Berea we know not; but as we know that he longed and expected soon to return to the Thessalonians (<reference osisRef="1Thess.2.17">1Th 2:17</reference>), it is probable he remained some weeks at least, and only abandoned his intention of revisiting Thessalonica at that time when the virulence of his enemies there, stimulated by his success at Berea, brought them down thither to counterwork him.

<hi type="bold">to go as it were to the sea--</hi>rather, perhaps, "in the direction of the sea." Probably he delayed fixing his next destination till he should reach the coast, and the providence of God should guide him to a vessel bound for the destined spot. Accordingly, it was only on arriving at Athens, that the convoy of Berean brethren, who had gone thus far with him, were sent back to bid Silas and Timothy follow him thither.

<hi type="bold">Silas and Timotheus abode there still--</hi>"to build it up in its holy faith, to be a comfort and support in its trials and persecutions, and to give it such organization as might be necessary" [Howson]. Connecting this with the apostle's leaving Timothy and Luke at Philippi on his own departure (see on <reference osisRef="Acts.16.40">Ac 16:40</reference>), we may conclude that this was his fixed plan for cherishing the first beginning of the Gospel in European localities, and organizing the converts. Timotheus must have soon followed the apostle to Thessalonica, the bearer, probably, of one of the Philippian "contributions to his necessity" (<reference osisRef="Phil.4.15">Php 4:15</reference>, <reference osisRef="Phil.4.16">16</reference>), and from thence he would with Silas accompany him to Berea.

14. immediately the brethren-- the converts gathered at Berea. sent away Paul-- as before from Jerusalem (Ac 9:30), and from Thessalonica (Ac 17:10). How long he stayed at Berea we know not; but as we know that he longed and expected soon to return to the Thessalonians (1Th 2:17), it is probable he remained some weeks at least, and only abandoned his intention of revisiting Thessalonica at that time when the virulence of his enemies there, stimulated by his success at Berea, brought them down thither to counterwork him. to go as it were to the sea-- rather, perhaps, "in the direction of the sea." Probably he delayed fixing his next destination till he should reach the coast, and the providence of God should guide him to a vessel bound for the destined spot. Accordingly, it was only on arriving at Athens, that the convoy of Berean brethren, who had gone thus far with him, were sent back to bid Silas and Timothy follow him thither. Silas and Timotheus abode there still-- "to build it up in its holy faith, to be a comfort and support in its trials and persecutions, and to give it such organization as might be necessary" [Howson]. Connecting this with the apostle's leaving Timothy and Luke at Philippi on his own departure (see on Ac 16:40), we may conclude that this was his fixed plan for cherishing the first beginning of the Gospel in European localities, and organizing the converts. Timotheus must have soon followed the apostle to Thessalonica, the bearer, probably, of one of the Philippian "contributions to his necessity" (Php 4:15, 16), and from thence he would with Silas accompany him to Berea.


<hi type="bold">15. Silas and Timotheus to come to him with all speed--</hi>He probably wished their company and aid in addressing himself to so new and great a sphere as Athens. Accordingly it is added that he "waited for them" there, as if unwilling to do anything till they came. That they did come, there is no good reason to doubt (as some excellent critics do). For though Paul himself says to the Thessalonians that he "thought it good to be left at Athens alone" (<reference osisRef="1Thess.3.1">1Th 3:1</reference>), he immediately adds that he "sent Timotheus to establish and comfort them" (<reference osisRef="Acts.17.2">Ac 17:2</reference>); meaning, surely, that he despatched him from Athens back to Thessalonica. He had indeed sent for him to Athens; but, probably, when it appeared that little fruit was to be reaped there, while Thessalonica was in too interesting a state to be left uncherished, he seems to have thought it better to send him back again. (The other explanations which have been suggested seem less satisfactory). Timotheus rejoined the apostle at Corinth (<reference osisRef="Acts.18.5">Ac 18:5</reference>).

15. Silas and Timotheus to come to him with all speed-- He probably wished their company and aid in addressing himself to so new and great a sphere as Athens. Accordingly it is added that he "waited for them" there, as if unwilling to do anything till they came. That they did come, there is no good reason to doubt (as some excellent critics do). For though Paul himself says to the Thessalonians that he "thought it good to be left at Athens alone" (1Th 3:1), he immediately adds that he "sent Timotheus to establish and comfort them" (Ac 17:2); meaning, surely, that he despatched him from Athens back to Thessalonica. He had indeed sent for him to Athens; but, probably, when it appeared that little fruit was to be reaped there, while Thessalonica was in too interesting a state to be left uncherished, he seems to have thought it better to send him back again. (The other explanations which have been suggested seem less satisfactory). Timotheus rejoined the apostle at Corinth (Ac 18:5).