Verse 2. Separate me Barnabas and Saul] Consecrate, or set them apart, for the particular work whereunto I have called them. How this was done, we find in the next

verse.

Verse 3. And when they had fasted and prayed, and laid their hands on them] 1. They fasted: this was probably done by the whole church. 2. They prayed, that God might bless and prosper them in their work. 3. They laid hands upon them; thus solemnly appointing them to that particular work. But was it by this fasting, praying, and imposition of hands that these men were qualified for this work? No. God had already called them to it, ver. 2. and he who called them, had qualified them. Both their call and their qualification came from God; but he chose that they should have also the sanction of that church of which they had been members; and therefore he said, Separate me, &c. The ordination of elders among the Jews was by three persons; and here we find three, Simeon, Lucius, and Menaen, ordaining two others, Barnabas and Saul. But how did the Jews ordain? Not by imposition of hands: this is strictly forbidden, see Maimon. Sanh. chap. 4. "After what manner is the ordaining of elders for ever? Not that they should lay their hands on the head of an elder; but only that they should call him Rabbi, and say to him, Behold thou art or. dained, and hast power of judging, &c." It is remarkable that the imposition of hands in the ordaining of elders was not used among the ancient Jews, probably never under the first temple; and rarely, if ever, under the second. See Lightfoot on this place. The church at Antioch, however, did depart from this custom: they put their hands on the heads of Barnabas and Saul; thus designating them to be the persons whom they, under the direction of the Holy Spirit, sent to preach the gospel of Christ to the heathen.

When the Holy Spirit said, Separate me Barnabas and Saul for the work whereunto I have called them; and the elders of the church, in consequence, prayed, fasted and laid their hands upon them; they certainly understood that by acting thus, they fulfilled the mind of the Spirit. Hence, is it not evident, that when the elders of the church of God have good reason to believe that He has called certain persons to the work of the ministry, and qualified them for that work, that they should proceed as the elders of the church of Antioch did; and by fasting, prayer, and imposition of hands, separate those persons for the work whereunto God has

4 ch. 4. 36. ver. 46.

called them. Such persons will consider themselves accountable to GOD and his church; and should take care how they use the gift and authority received from both. Is it not being wise above what is written, to say, "When God has called and given authority, there is no need of ordination or appointment from man." I would just ask the objector, Why then, when God had called Barnabas and Saul to the work, did he command the church to separate them to him for that very work? And why did they in obedience, fast, pray, and lay hands upon them? I shall dispute with no man about the superior excellence of the episcopal or presbyterian form in ordination: if all the preliminaries be right, they may be both equally good, for all that I have ever been able to learn to the contrary; but that there should be some proper scriptural form attended to, I am fully satisfied. Besides, if the plan of the church at Antioch were regularly and faithfully followed, in sending forth the ministers of the gospel, no man can prove that God would not own them in an especial manner, and more particularly prosper their work. But O! ye rulers of the church, be careful as ye shall answer it to God, never to lay hands on the head of a man, whom ye have not just reason to believe God has called to the work; and whose eye is single, and whose heart is pure. Let none be sent to teach Christianity, who have not experienced it to be the power of God to the salvation of their own souls. If ye do, though they have your authority, they never can have the blessing nor the approbation of God. " I sent them not: therefore they shall not profit this people at all, saith the Lord." Jer. xxiii. 32.

Verse 4. Being sent forth by the Holy Ghost] By his influence, authority, and under his continual direction. Without the first, they were not qualified to go: without the second, they had no authority to go: and without the third, they could not know where to go.

Departed unto Seleucia] This is generally understood to be Seleucia of Pieria, the first city on the coast of Syria, coming from Cilicia; near the place where the river Orontes pours itself into the sea.

They sailed to Cyprus.] A well known island in the Mediterranean sea. See on chap. iv. 36.

Verse 5. Salamis] The capital of the island of Cy. prus; afterwards called Constantia ; and now Salina, situated on the eastern part of the island

They preached the word of God] Τον λόνον, the doctrine of God, the Christian religion emphatically so called. + M

They preach to the Roman deputy

A. D. cir. 45.

A. M.cir. 4049. A. D. cir. 45.

cir. CCVI. 1.

also John to their minister.

6 And when they had gone through the isle unto Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was BarJesus:

7 Which was with the deputy of the country,

and desired to hear the word of God.

cir. CCVI. Г.

8 But Elymas, the sorcerer, (for so is his name by interpretation,) withstood them, seeking to turn away the deputy from the faith.

9 Then Saul, (who also is called Paul,) d filled

Ch. 12. 25. & 15.37.b ch. 8. 9.

• Exod. 7. 11. 2 Tim. 3. 8. ch. 4. 8.

They had also John to their minister.] This was John Mark, of whom we heard, chap. xii. 25. -for their minister, ὑπηρετην, to assist them in minor offices, as deacon or servant; that they might give themselves wholly to the doctrine of the Lord.

Verse 6. Gone through the isle] "Όλην, the WHOLE isle, is added here by ABCDE. several others, both the Syriac, Coptic, Æthiopic, Armenian, Vulgate, and Itala: and also by several of the Greek fathers: and this must be the true reading; for it is evident they ran through the whole island from East to West.

Unto Paphos] This town, next in importance to Salamis, was situated on the western part of the isle; and having gone from Salamis to this place, is a proof that they had gone through the whole island from East to West, according to the reading noticed above. There was probably no town in the universe more dissolute than Paphos. Here Venus had a superb temple: here she was worshipped with all her rites; and from this place she was named the Paphian Venus, the queen of Paphos, &c. This temple and whole city were destroyed by an earthquake; so that a vestige of either does not now remain. There are two islands which go by this name, both adjoining, and on the west side of the island of Cyprus. One is called Old Paphos, the other New Paphos; the latter is probably the island here mentioned, though they are often confounded. On this island there is a Christian church, dedicated to St. George, in which, service is performed by the Greek ministérs. It is a bishop's see, suffragan to the Abp. of Nicosia.

A certain sorcerer] Τινα μαγον, a magician, one who used magical arts, and pretended to have commerce with supernatural agents. A person who dealt in sleight of hand, or leger-de-main. Such as I have supposed Simon Magus to be. See the note on chap. viii. 9.

A false prophet] A deceiver, one who pretended to have a divine commission; a fortune-teller.

Bar-Jesus] i. e. the son of Jesus or Joshua; as Bar-Jona is the son of Jonah; Bar-tholomew, the son of Thalmi, &c. Verse 7. The deputy of the country] Ανθυπατω, the proconsul. Rosenmuller and others remark, that in those

days, the Romans sent two different kinds of governors into the provinces. Some of the provinces were Cæsarean or imperial, and into those they sent proprætors: others belonged to the senate and people of Rome, and into those they sent proconsuls. Cyprus had formerly been an imperial province; but Augustus, who made the distinction, had given it to the people, whence it was governed by a proconsul. See Dio Cass. Hist. Rom. lib. iv. p. 523. [Edit. Leunclav.]

Sergius Paulus] This proconsul is not mentioned any where else: he became a Christian; had his name written in the book of life; and probably on that very account, blotted out of the Fasti Consulares.

A prudent man] Ανδρι συνετῳ, a man of good sense, of a sound understanding, and therefore wished to hear the doctrine taught by these apostles, he did not persecute the men for their preaching; but sent for them that he might hear for himself.

Verse 8. But Elymas, the sorcerer, (for so is his name by interpretation)] That is, Elymas is the interpretation of the word μαγος, or sorcerer; not of the word Bar-Jesus, as some have imagined; and to support which they have been led into strange etymologies on the word Βαρ-Ιησους, Bar-Jesus. But how is Elymas, Ελυμας, the interpretation of the word μαγος, magician or sorcerer? Ans. Both names are Asiatic; but neither Hebrew nor Greek. I have already observed in the note on Matt. ii. 1. that مغ mogh in Persian means an idolater, a worshipper of fire, and sometimes what we magician. Elymas is from the Arabic knowledge, science, doctrine, art; from alama, he was wise, skilled, &c. hence عليم alcem or alymon, a doctor or learned man, and with the Greek termination ελυμας, Elymas, the interpretation of mogh, Greek μαγος, magos, a magician, a wise man, doctor, &c.

term

a

علم

Verse 9. Saul, who also is-Paul] This is the first time the name Paul occurs, and the last time in which this apostle is called Saul; as his common, or general name.

Saul Shaül, was the name of the first Israelitish king, and signifies asked, sought from שאל shaal, he asked, enquired, &c.

A M.cir. 4049. pervert the right ways of the

A. D. cir. 45.

An. Olymp.

cir. CCVI. 1.

Lord?

deputy confirmed in the faith.

A. M. cir. 4049. A. D. cir. 45. An. Olymp. cir. CCVI. 1.

& Exod. 9. 3. 1 Sam. 5. 6.

tual: it was intended to be the means of awakening and softening the hard heart of this poor sinner. There is an ancient tradition, and it is mentioned both by Origen and Chrysostom, that Elymas, in consequence of this, became a sincere convert to the religion of Christ. Origen says, "And Paul by a word, striking him blind, who was with the proconsul Sergius Paul, δια των πονων, επισρέφει αυτον εις θεοσεβειαν, by anguish converted him to godliness." And commenting on Thou shalt be blind, not seeing the sun αχρι καιρού, for a season, asks, "And why for a season? That being smitten on account of his transgressions, and brought to repentance, he might at last be deemed worthy to see the sun, not only with his body, but with his mind; that the divine virtue might be proclaimed in restoring him to sight, and his soul believing, might receive godliness." Com. in Exod. Vol. I. p. 117. edit. de la Rue, Par. 1733.

There fell on him a mist and darkness] Αχλυς achlus, is a disordered state of the eye, in which the patient sees only as through a thick mist. This thick mist, or perturbed state of the eye, took place first: it increased, and σκοτος, thick, positive darkness was the issue.

He went about] Περιαγων. Not knowing how to take a right step, he groped about in great uncertainty; and not being able to find his way, he sought for some persons to lead him by the hand. This state of Elymas is inimitably expressed in one of the cartons of Raphael, now at Hampton-court, (and lately engraved in the true spirit of the original, by Mr. Thomas Holloway,) in which his whole figure expresses the depth of distress, concern, uncertainty, and confusion; and, to use a word common in exhibiting this matchless piece of painting, he is blind from head to foot. In this manner, the text authorized the painter to express the state of this miserable culprit. Verse 12. The deputy-believed] This was a proof that the doctrine was true; and that the power of God, from which nothing could be concealed, and which nothing could resist, was with these preachers.

Being astonished] Εκπλησσομενος; being struck with astonishment, as Elymas was struck with blindness. Thus the word of God is a two-edged sword; it smites the sinner with judgment or compunction; and the sincere enquirer after truth, with conviction of its own worth and excellence.

14 But when they departed from Perga, they

Ch. 15. 38.

Verse 13. Paul and his company loosed from Paphos] They sailed away from this island, leaving, it may be presumed, Elymas a sincere and deeply humbled penitent; and Sergius Paul, a thorough and happy believer in the doctrine of Christ.

Previously to this time, St. Luke always mentions Barnabas before Paul; but after this he mentions Paul always first; probably after seeing how God had distinguished him in the late proceedings at Cyprus; as much of the Holy Spirit now rested upon him.

They came to Perga in Pamphylia] As Perga was not a maritime town, it is conjectured that the apostles sailed up the river Cestrus, in order to come to this place, which, according to Strabo, was situated about sixty leagues up this river, and near to which was a famous temple, dedicated to Diana. For Pamphylia, see chap. ii. 10.

And John departing from them] Why John Mark left his brethren at this place, we are not informed; probably he went to visit his pious mother Mary at Jerusalem, and to see Peter, to whom he is supposed to have been much attached. It certainly was not with the approbation of Paul that he left them at this place, as we learn from chap. xv. 38, yet his departure does not seem to have merited the displeasure of Barnabas; for John Mark having met these apostles at Antioch, when Paul purposed to revisit the various places where they had planted the word of God, Barnabas was willing to take him with them; but Paul would not consent, because he had departed from them, from Pamphylia, and went not with them to the work, ch.xv.35-39. and this occasioned a separation between Barnabas and Paul. It does not appear that John Mark was under any obligation to accompany them any longer or any farther than he pleased. He seems to have been little else than their servant, and certainly was not divinely appointed to this work, as they were; and consequently might leave them innocently, though not kindly, if they could not readily supply his place. In this respect John Mark might be to blame; but Barnabas, whose nephew he was, could look over this fault more easily than Paul, who could not find those motives to pass by what was reprehensible in his conduct, which natural affection might furnish to his brother apostle.

Verse 14. They came to Antioch in Pisidia] This place Paul preaches to the Jews

A. M. cir. 4049.

A. D. cir. 45.

came to Antioch in Pisidia, and went

at Antioch in Pisidia.

cir. CCVI. 1.

is mentioned thus to distinguish it from Antioch in Syria, with which it had nothing in common but the name. There were several cities and towns in various districts of these countries called Antioch: some have reckoned up not less than twelve. Pisidia, in which this was situated, was a province of Asia Minor, near to Pamphylia, having Phrygia on the North, and Pamphylia on the South. The position of all these places may be seen on the Map.

Into the synagogue on the sabbath-day] Though Paul was now on a special mission to the Gentiles, yet he availed himself of every opportunity, in every place, of making the first offer of salvation to the Jews.

Verse 15. After the reading of the law and the prophets] A certain portion of the law, and another of the prophets, was read every sabbath; and the law was so divided as to be read over once every year. In the notes at the conclusion of Deuteronomy, I have considered this subject at large, and given a complete table of the Parashoth, sections of the law; and Haphtaroth, sections of the prophets, which are read every sabbath in the year in the Jewish synagogues. To have an exact view of every part of the Jewish ecclesiastical economy, the Reader will do well to consult the above mentioned Table, and those which follow it they have been drawn up with great care, attention, and indescribable labour.

e

Israel, and ye that fear God, give audience.

A. D. cir. 45. An. Olymp. cir. CCVI. 1.

Sent unto them] Seeing them to be Jews, they wished them to give some suitable address to the people, i. e. to the Jews who were there engaged in the divine worship; for the whole of the following discourse, which greatly resembles that of St. Stephen, chap. vii. is directed to the Jews alone; and this was probably spoken, either in Hebrew or Greek.

Ye men and brethren] Ανδρες αδελφοι, men brethren, a Hebraism for, "Ye men who are our brethren," i. e. Jews, as we ourselves are ; but ανδρες is often an expletive, as we have already seen. See the note on chap. vii. 2.

If ye have any word of exhortation] Ει εςι λογος εν υμιν παρακλήσεως· If ye have any subject of consolation; any word of comfort to us, who are sojourners in this strange land, speak it. The Consolation of Israel was an epithet of the Messiah among the Jews; and it is probable that it was in reference to him that the rulers of the synagogue spoke. That παρακλησις is to be understood here, as meaning consolation, and this in reference to the Messiah, the whole of the following discourse will prove to the attentive reader; in which Paul shews the care and protection of God towards his people Israel, and the abundant provision he had made for their salvation by Jesus Christ. They wished for consolation, and he declared unto them glad tidings; and many felt the power and comfort of the doctrine of the cross.

Verse 16. Men of Israel] Ye that are Jews by birth, and ye that fear God; ye that are proselytes to the Jewish reli

Messiah, sent from God, not only for the salvation of the Jews, but of the whole human race. And this he does, not with the rhetorician's arts, but in a plain, simple detail of the history of Christ, and the most remarkable transactions of the people of God, which referred to his manifestation in the flesh. Rosenmuller.

The rulers of the synagogue] These were the persons, whose business it was to read the appointed sections; and to take care of the synagogue and its concerns; and to see that all was done decently and in order.

Verse 17. The God of our fathers] The apostle begins his discourse with the Egyptian bondage, and their deliverance from it, as points the most remarkable and striking in their history; in which the providence and mighty power of God, exerted so frequently in their behalf, were peculiarly conspicuous.