have called them. Which words prove apart for the work of the ministry before us, our watchmen have betrayed us, our stewards have defrauded us, and the following of their example has undone us. 4 So they, being sent forth by the Holy Ghost, departed unto Seleucia; and from thence they sailed to Cyprus. 5 And when they were at Salamis, they preached the word of God in the synagogues of the Jews: and they had also John to their minister. 6 And when they had gone through the isle unto Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Bar-Jesus: 7 Which was with the deputy of the country, Sergius Paulus, a prudent man; who called for Barnabas and Saul, and desired 8 But to hear the word of God. 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, filled with the Holy Ghost, set his eyes on him, 10 And said, O full of all subtilty and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord? And now, behold, the hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun for a sea son. 11 And immediately there fell on him a mist and a darkness; and he went about seeking some to lead him by the hand. 12 Then the deputy, when he saw what was done, believed, being astonished at the doctrine of the Lord. Observe here, 1. The apostles Barnabas and Saul having received their commissions, set forth for their world to which they were designed; and their first journey was from Antioch to Cyprus, an island of the Gentiles, lewd and wicked'; where Venus was worshipped, and much filthiness was committed by them in that abominable Pagan worship. Yet the free grace of God cast a look of pity and love upon simple Cyprus: the Holy Ghost directs these apostles thither, to reclaim them from sin, and reduce them to the obe dience of the gospel. Observe, 2. That though Saul and Barnabas were sent forth to preach the gospel to the Gentiles, yet they made the first tender of it to the Jews wherever they came; accordingly here in Cyprus, there being a great number of Jews, the apostles went into the synagogue, and preached to them. Christ was the minister of circumcision, who was himself sent to the lost sheep of the house of Israel; and accordingly sent his apostles out first, to feed and gather these poor scattered sheep; these were accounted the children of the house, and the Gentiles reckoned as dogs; but when those wanton and full-fed children began to waste their meat, and cast it under their table, then did the Gentile dogs gather up their leavings; Acts xiii. 46. It was necessary, both by virtue of Christ's command and 2. example also, that the word of God should be first spoken to you but seeing ye put it from you, and judge yourselves unworthy of eternal life, lo, we turn to the Gentiles. Observe, 3. What an early opposition the devil made against the apostles in their preaching the gospel to the Gentiles: he feared the battering down the walls of his kingdom, and therefore stirs up his instrument Elymas the sorcerer to withstand them, and particularly to divert Sergius Paulus, who governed that island, from the faith. Where note, The character given of this vile man by the apostle, O full of all subtilty and mischief! a child of the devil, an enemy of all righteousness. Intimating, 1. That to be subtle to do mischief, is the genius or disposition of the devil's children. That to be an opposer of good, is to be conformable to the devil: it is the height of wickedness not only to do evil, but to oppose good; to be an enemy to, and opposer of goodness, is the very character of Satan and his children. So much as any man opposes goodness, so much he has of the devil's disposition in him: The child of the devil, thou enemy of all righteousness. Observe, 4. The judgment inflicted by God on this wicked instrument of the devil, and the suitableness of the judgment inflicted on the sin committed: he wickedly shut the eyes of his understanding against the light of the gospel, and God deprives him of his bodily sight. Thus the wisdom of God doth oft-times so suit his judgment to the sins committed, that a person may even read his sin in his punishment; yet how did God temper mercy with the judgment, inflicting blindness upon this vile wretch only for a season! even the very judgments of God are medicinal and in mercy. When God punishes, it is with a design not to ruin, but reform. Observe, lastly, What success St. Paul's ministry, together with the sight of this miracle, had upon Sergius Paulus the governor: he was thereby converted to the faith: When he saw what was done, he believed; being astonished at the doctrine of the Lord. The word never works more kindly, than when it is received with admiration. Yet doth the word sometimes work admiration, where it doth not pro duce faith many marvelled who never believed; but this governor was astonished, and believed also. 13 Now, when Paul and his company loosed from Paphos, they came to Perga in Pamphylia; and John departing from them, returned to Jerusalem. 14 But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the sabbath-day, and sat down. 15 And after the reading of the law and the prophets, the rulers of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, say on. Here we have an account of another journey which Paul and Barnabas took to preach, plant, and propagate the gospel. Namely, to Perga in Pamphylia; and from thence to Antioch in Pisidia, so called, to distinguish it from the other Antioch in Syria, from whence they were sent forth, ver. 1, 2, 3. where their colleague and companion, John Mark, withdrew from them, and went no farther with them to the work. This, Paul took very ill, as he might, if he left them because of the difficulties and dangers which he saw did accompany and attend them in the planting and propagating of the gospel: for he that putteth his hand to the plough, and then draweth back, justly deserveth censure and reproof. However, such was the zeal of the two apostles, that they travel on to Antioch without their companion; where entering into one of the synagogues of the Jews on the sabbath-day, after the reading some sections in the law and the prophets, as the manner was, the rulers of the synagogue desired a word of exhortation from them. Where note, How wonderfully God overruled the hearts of these rulers of the synagogue not only to suffer, but to desire the apostles to preach the gospel to them. Hereupon the apostle St. Paul stands up, and makes a most excellent sermon to them in the following verses. Where note, How readily the blessed apostle embraces an opportunity to preach the gospel; the rulers need not ask him twice : little im portunity will serve to persuade an holy heart to undertake the work of God. The faithful ministers of Christ are forward for, as well as zealous in, their Master's work. No sooner did the rulers of the synagogue request a word of exhortation from the apostle, but immediately, though not unpreparedly, he stands up, and preaches to the people. na said, Whom think ye that I am? I am not he: But, behold, there cometh one after me, whose shoes of his feet I am not worthy to loose. 26 Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent. This latter part of the chapter containeth an historical and practical sermon, preached by St. Paul at the request of the rulers of the synagogue. Where observe, 1. His prologue or preface, in which he craves their careful attention; withal intimating, That none of them would attend, but only such as truly feared God : Men of Israel, and ye that fear God, give audience. That is the proper character of a right attentive hearer. Observe, 2. The narrative which the apostle gives of the many divine Lord bestowed of old upon Israel his peofavours, benefits, and blessings, which the them before all nations; his wonderful deliverance of them out of Egypt; his great indulgence towards them for forty years in the wilderness, as a mother bears with a child's frowardness and stubbornness; and his constituting a form of government for them under the judges first, and kings afterwards, particularly Saul and David; who is described first by his conformity to the nature of God; he was a man after his own heart. Secondly, by his conformity to the will of God: He shall fulfil my will. 16 Then Paul stood up, and beckoning with his hand, said, men of Israel, and ye that fear God, give audience. 17 The God of this people; namely, his free election and choosing ple of Israel chose our fathers, and exalted the people when they dwelt as strangers in the land of Egypt, and with an high arm brought he them out of it. 18 And about the time of forty years suffered he their manners in the wilderness. 19 And when he had destroyed seven tions in the land of Chanaan, he divided their land to them by lot. 20 And after that, he gave unto them judges, about the space of four hundred and fifty years, until Samuel the prophet. 21 And afterward they desired a king and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years. 22 And when he had removed him, he raised up unto them David to be their king; to whom also he gave testimony, and said, I have found David the son of Jesse, a man after mine own heart, which shall fulfil all my will. 23 Of this man's seed hath God, according to his promise, raised unto Israel a Saviour, Jesus: 24 When John had first preached, before his coming, the baptism of repentance to all the people of Israel. 25 And as John fulfilled his course, he Having thus ended the historical part, he next begins the practical part of his dissition, that Jesus is the Christ and Saviour course; and lays down this grand propoof the world. This assertion he defends and proves, 1. From his stock and family according to the flesh, foretold by God. 2. From the testimony of John the baptist his forerunner, ver. 23, 24. Of David's seed hath God, according to his promise, raised unto Israel a Saviour, when John had first preached the baptism of repentance. After this he makes a close application of the whole to them: Men and brethren, to you is the word of this salvation sent. Learn thence, That the gospel is the doctrine or word of salvation sent by God unto a lost world. The gospel is a which the gospel brings, is salvation; and message of glad tidings: the glad tidings the way and manner how the gospel brings salvation is threefold.-1. By way of pate faction and discovery: the gospel makes a discovery of salvation exclusively to any other way; no angel in heaven could have discovered it, if God had not first declared it in and by the gospel. 2. By way of tender and offer. O this joyful message of salvation is sent to every man's door! free grace falls upon its knees, and begs of every sinner to accept it. 3. By way of efficacy and power. The gospel brings with it a convincing and converting power to put men into a state of salvation, and hath also an establishing and confirming power to preserve them in that estate. Blessed be God, that to us, even to every one of us, is the word of this salvation sent. What monsters then are they who are enemies to the preaching of the gospel! They are enemies to our salvation: the only way to heaven is by Christ, the only way to Christ is by faith, and the only way to faith is by the word; it cometh by hearing. 27 For they that dwell in Jerusalem, and their rulers, because they knew him not, nor yet the voices of the prophets which are read every sabbath-day, they have fulfilled them in condemning him. 28 And though they found no cause of death in him, yet desired they Pilate that he should be slain. 29 And when they had fulfilled all that was written of him, they took him down from the tree, and laid him in a sepulchre. 30 But God raised him from the dead: 31 And he was seen many days of them which came up with him from Galilee to Jerusalem, who are his witnesses unto the people. 32 And we declare unto you glad tidings, how that the promise which was made unto the fathers, 33 God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second Psalm, Thou art my Son, this day have I begotten thee. 34 And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David. 35 Where fore he saith also in another psalm, Thou shalt not suffer thine Holy One to see corruption. Observe here, The apostle declares the ignominious death, 2. The glorious resurrection, of the Lord Jesus, whom he proves to be the true and promised Messias.-1. For his ignominious death, the Jews hanged him upon a tree. The Son of God was not only put to death, but to the worst of deaths, even the death of the cross, by the wicked Jews: yet the apostle acknowledges, that neither the Jewish rulers nor people did understand him to be the Messias, as they might have done, had they considered the predictions of the prophets; and therefore their ignorance would not excuse them; for the ignorance and heedlessness of men enjoying the means and opportunities of knowledge, will certainly bring destruction upon them. To sin blindly without knowledge, or to sin wilfully against knowledge, when we have the means of knowledge, is a damnable sin: The rulers, because they knew him not, nor yet the voices of the prophets, have fulfilled them in condemning him. Observe, 2. To take away the scandal of the cross, the apostle shows, that our Saviour's resurrection was as glorious, as his death reproach of the cross by raising up was ignominious. God wiped away the Christ from the grave; and declared him to be his Son with power, by the resurrection from the dead; and accordingly the apostle applies that prophecy to Christ, in Psal. ii. 7. Thou art my Son, this day had said, Now thou hast again recovered have I begotten thee. As if the Father thy glory, and thy resurrection-day is to thee as a new birth-day." Three ways is Christ said to be begotten: 1. Of the essence of the Father before all worlds. 2. When his body was formed of the substance of the Virgin's flesh. 3. When God raised him from the dead: This day have he was the Son of God before, even from I begotten thee; that is, declaratively, for all eternity; but whilst he was in a suffering condition, his divinity was veiled: whereas after his resurrection, it was more apparent, and he was then declared to be the Son of God; not then made the Son of God, but then made manifest to be the dead. Learn, That the Lord Jesus Christ Son of God, by the resurrection from the was the Son of God antecedent to his resurrection, even from all eternity; he was 36 For David, after he had served, his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption; The Holy Ghost here gives a compendious account of David's life and death. Of his life, He served his generation according to the will of God; Of his death, He fell asleep, and was gathered to his fathers, and saw corruption. In the account given of David's life, note, 1. His activity and zeal for God; he served as well as reigned. This serving implies not a single or individual act, but a series and succession of good actions throughout the whole course of his life. Note, 2. The publicness of his activity; he served not himself but his own generation. Note, 3. The rule of his activity, and that was the will of God; as he served his generation, so he served God in his generation faithfully according to his will. All our serviceableness for God and our generation, must be guided and directed by the word and will of God. David served his own generation by the will of God. This is the account of his life. Observe next, The relation of his death, He fell asleep, was gathered to his fathers, and saw corruption. He fell asleep; death to the servants of God is as a sleep, and but a sleep. As a sleep, it gives rest and cessation from labour; and as a sleep, it gives refreshment after labour; and as they that sleep shall certainly awake, so those that sleep in Jesus shall awake in the morning of the resurrection, to see their glorified Redeemer face to face. Note, 2. No serviceableness to God in our generation can exempt from death; for David fell asleep. This is the lot of the faithful, as well as of the slothful servants. Note, 3. It is a blessed thing when we fall asleep with our work in our hands; when death meets us after a life spent in the service of Christ. David after he had served his generation, fell asleep it follows, he was gathered to his fathers; that is, he was buried amongst his ances tors: and saw corruption; that is, his body corrupted in the grave like other men's. 37 But he whom God raised again, saw no corruption. Sin That is, Jesus Christ, whom God the Father raised to life the third day; he saw a dissolution, but no corruption. had no inheritance in him, therefore death could have no dominion over him; but he overcame death in its own territories, the grave. Thus the apostle draws the argument home, that the foregoing words could not be meant of David's person, but of the Messias, whom David typified and represented. 38 Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: 39 And by him, all that believe are justified from all things, from which ye could not be justified by the law of Moses. 40 Beware therefore, lest that come upon you which is spoken of in the prophets; 41 Behold, ye despisers, and wonder, and perish: for I work a work in your days, a work in which ye shall in no wise believe, though a man declare it unto you. The apostle having proved his point, that Jesus was the true, the promised and expected Messias, by his resurrection from the dead, he now applies it to his auditory; and tells them, That by the meritorious satisfaction and prevailing intercession of this Jesus, remission of sins is to be obtained, and deliverance from the wrath of God, from which the law of Moses could not, with all its ceremonial washings and sacrifices, cleanse and free them. Here note, The impossibility of our being justified by the law, and the certainty of our justification by faith in Christ: By him, all that believe are justified. Where observe, The procurer of our justification, Christ; the qualification of the subjects justified by him, Them that believe; and the extent and measure of our justification, (not from some, but from all things,) By him all that believe are justified from all things. Next the apostle exhorts his hearers to take heed, lest by their obstinate |