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encamp against the city, and take it--It has always been characteristic of Oriental despots to monopolize military honors; and as the ancient world knew nothing of the modern refinement of kings gaining victories by their generals, so Joab sent for David to command the final assault in person. A large force was levied for the purpose. David without much difficulty captured the royal city and obtained possession of its immense wealth. lest I take the city, and it be called after my name--The circumstance of a city receiving a new name after some great person, as Alexandria, Constantinople, Hyderabad, is of frequent occurrence in the ancient and modern history of the East.

All darkness--that is, every calamity that befalls the wicked shall be hid (in store for him) in His (God's) secret places, or treasures (Jde 1:13; Deu 32:34). not blown--not kindled by man's hands, but by God's (Isa 30:33; the Septuagint in the Alexandrian Manuscript reads "unquenchable fire," Mat 3:12). Tact is shown by the friends in not expressly mentioning, but alluding under color of general cases, to Job's calamities; here (Job 1:16) UMBREIT explains it, wickedness, is a "self-igniting fire"; in it lie the principles of destruction. ill . . . tabernacle--Every trace of the sinner must be obliterated (Job 18:15).

Out of the thick and threatening clouds of the foregoing prophecy the sun of comfort here breaks forth, and it is the sun of righteousness. Still God has mercy in store for Egypt, and he will show it, not so much by reviving their trade and replenishing their river again as by bringing the true religion among them, calling them to, and accepting them in, the worship of the one only living and true God; and these blessings of grace were much more valuable than all the blessings of nature wherewith Egypt was enriched. We know not of any event in which this prophecy can be thought to have its full accomplishment short of the conversion of Egypt to the faith of Christ, by the preaching (as is supposed) of Mark the Evangelist, and the founding of many Christian churches there, which flourished for many ages. Many prophecies of this book point to the days of the Messiah; and why not this? It is no unusual thing to speak of gospel graces and ordinances in the language of the Old Testament institutions. And, in these prophecies, those words, in that day, perhaps have not always a reference to what goes immediately before, but have a peculiar significancy pointing at that day which had been so long fixed, and so often spoken of, when the day-spring from on high should visit this dark world. Yet it is not improbable (which some conjecture) that this prophecy was in part fulfilled when those Jews who fled from their own country to take shelter in Egypt, when Sennacherib invaded their land, brought their religion along with them, and, being awakened to great seriousness by the troubles they were in, made an open and zealous profession of it there, and were instrumental to bring many of the Egyptians to embrace it, which was an earnest and specimen of the more plentiful harvest of souls that should be gathered in to God by the preaching of the gospel of Christ. Josephus indeed tells us that Onias the son of Onias the high priest, living an outlaw at Alexandria in Egypt, obtained leave of Ptolemy Philometer, then king, and Cleopatra his queen, to build a temple to the God of Israel, like that at Jerusalem, at Bubastis in Egypt, and pretended a warrant for doing it from this prophecy in Isaiah, that there shall be an altar to the Lord in the land of Egypt; and the service of God, Josephus affirms, continued in it about 333 years, when it was shut up by Paulinus soon after the destruction of Jerusalem by the Romans; see Antiq. 13.62-79, and Jewish War 7.426-436. But that temple was all along looked upon by the pious Jews as so great an irregularity, and an affront to the temple at Jerusalem, that we cannot suppose this prophecy to be fulfilled in it. Observe how the conversion of Egypt is here described. I. They shall speak the language of Canaan, the holy language, the scripture-language; they shall not only understand it, but use it (Isa 19:18); they shall introduce that language among them, and converse freely with the people of God, and not, as they used to do, by an interpreter, Gen 42:23. Note, Converting grace, by changing the heart, changes the language; for out of the abundance of the heart the mouth speaks. Five cities in Egypt shall speak this language; so many Jews shall come to reside in Egypt, and they shall so multiply there, that they shall soon replenish five cities, one of which shall be the city of Heres, or of the sun, Heliopolis, where the sun was worshipped, the most infamous of all the cities of Egypt for idolatry; even there shall be a wonderful reformation, they shall speak the language of Canaan. Or it may be taken thus, as we render it - That for every five cities that shall embrace religion there shall be one (a sixth part of the cities of Egypt) that shall reject it, and that shall be called a city of destruction, because it refuses the methods of salvation. II. They shall swear to the Lord of hosts, not only swear by him, giving him the honour of appealing to him, as all nations did to the gods they worshipped; but they shall by a solemn oath and vow devote themselves to his honour and bind themselves to his service. They shall swear to cleave to him with purpose of heart, and shall worship him, not occasionally, but constantly. They shall swear allegiance to him as their King, to Christ, to whom all judgment is committed. III. They shall set up the public worship of God in their land (Isa 19:19): There shall be an altar to the Lord in the midst of the land of Egypt, an altar on which they shall do sacrifice and oblation (Isa 19:21); therefore it must be understood spiritually. Christ, the great altar, who sanctifies every gift, shall be owned there, and the gospel sacrifices of prayer and praise shall be offered up; for by the law of Moses there was to be no altar for sacrifice but that at Jerusalem. In Christ Jesus all distinction of nations is taken away; and a spiritual altar, a gospel church, in the midst of the land of Egypt, is as acceptable to God as one in the midst of the land of Israel; and spiritual sacrifices of faith and love, and a contrite heart, please the Lord better than an ox or bullock. IV. There shall be a face of religion upon the nation, and an open profession made of it, discernible to all who come among them. Not only in the heart of the country, but even in the borders of it, there shall be a pillar, or pillars, inscribed, To Jehovah, to his honour, as before there had been such pillars set up in honour of false gods. As soon as a stranger entered upon the borders of Egypt he might perceive what God they worshipped. Those that serve God must not be ashamed to own him, but be forward to do any thing that may be for a sign and for a witness to the Lord of hosts. Even in the land of Egypt he had some faithful worshippers, who boasted of their relation to him and made his name their strong tower, or bulwark, on their borders, with which their coasts were fortified against all assailants. V. Being in distress, they shall seek to God, and he shall be found of them; and this shall be a sign and a witness for the Lord of hosts that he is a God hearing prayer to all flesh that come to him, Isa 19:20. See Psa 65:2. When they cry to God by reason of their oppressors, the cruel lords that shall rule over them (Isa 19:4) he shall be entreated of them (Isa 19:22); whereas he had told his people Israel, who had made it their own choice to have such a king, that they should cry to him by reason of their king, and he would not hear them, Sa1 8:18. VI. They shall have an interest in the great Redeemer. When they were under the oppression of cruel lords perhaps God sometimes raised them up mighty deliverers, as he did for Israel in the days of the judges; and by them, though he had smitten the land, he healed it again; and, upon their return to God in a way of duty, he returned to them in a way of mercy, and repaired the breaches of their tottering state. For repenting Egyptians shall find the same favour with God that repenting Ninevites did. But all these deliverances wrought for them, as those for Israel, were but figures of gospel salvation. Doubtless Jesus Christ is the Saviour and the great one here spoken of, whom God will send the glad tidings of to the Egyptians, and by whom he will deliver them out of the hands of their enemies, that they may serve him without fear, Luk 1:74, Luk 1:75. Jesus Christ delivered the Gentile nations from the service of dumb idols, and did himself both purchase and preach liberty to the captives. VII. The knowledge of God shall prevail among them, Isa 19:21. 1. They shall have the means of knowledge. For many ages in Judah only was God known, for there only were the lively oracles found; but now the Lord, and his name and will, shall be known to Egypt. Perhaps this may in part refer to the translation of the Old Testament out of Hebrew into Greek by the Septuagint, which was done at Alexandria in Egypt, by the command of Ptolemy king of Egypt; and it was the first time that the scriptures were translated into any other language. By the help of this (the Grecian monarchy having introduced their language into that country) the Lord was known to Egypt, and a happy omen and means it was of his being further known. 2. They shall have grace to improve those means. It is promised not only that the Lord shall be known to Egypt, but that the Egyptians shall know the Lord; they shall receive and entertain the light granted to them, and shall submit themselves to the power of it. The Lord is known to our nation, and yet I fear there are many of our nation that do not know the Lord. But the promise of the new covenant is that all shall know the Lord, from the least even to the greatest, which promise is sure to all the seed. The effect of this knowledge of God is that they shall vow a vow to the Lord and perform it. For those do not know God aright who either are not willing to come under binding obligations to the Lord or do not make good those obligations. VIII. They shall come into the communion of saints. Being joined to the Lord, they shall be added to the church, and be incorporated with all the saints. 1. All enmities shall be slain. Mortal feuds there had been between Egypt and Assyria; they often made war upon one another; but now there shall be a highway between Egypt and Assyria (Isa 19:23), a happy correspondence settled between he two nations; they shall trade with one another, and every thing that passes between them shall be friendly. The Egyptians shall serve (shall worship the true God) with the Assyrians; and therefore the Assyrians shall come into Egypt and the Egyptians into Assyria. Note, It becomes those who have communion with the same God, through the same Mediator, to keep up an amicable correspondence with one another. The consideration of our meeting at the same throne of grace, and our serving with each other in the same business of religion, should put an end to all heats and animosities, and knit our hearts to each other in holy love. 2. The Gentile nations shall not only unite with each other in the gospel fold under Christ the great shepherd, but they shall all be united with the Jews. When Egypt and Assyria become partners in serving God Israel shall make a third with them (Isa 19:24); they shall become a three-fold cord, not easily broken. The ceremonial law, which had long been the partition-wall between Jews and Gentiles, shall be taken down, and then they shall become one sheep-fold under one shepherd. Thus united, they shall be a blessing in the midst of the land, whom the Lord of hosts shall bless, Isa 19:24, Isa 19:25. (1.) Israel shall be a blessing to them all, because of them, as concerning the flesh, Christ came, and they were the natural branches of the good olive, to whom did originally pertain its root and fatness, and the Gentiles were but grafted in among them, Rom 11:17. Israel lay between Egypt and Assyria, and was a blessing to them both by bringing them to meet in that word of the Lord which went forth from Jerusalem, and that church which was first set up in the land of Israel. Qui conveniunt in aliquo tertio inter se conveniunt - Those who meet in a third meet in each other. Israel is that third in whom Egypt and Assyria agree, and is therefore a blessing; for those are real and great blessings to their generation who are instrumental to unite those that have been at variance. (2.) They shall all be a blessing to the world: so the Christian church is, made up of Jews and Gentiles; it is the beauty, riches, and support of the world. (3.) They shall all be blessed of the Lord. [1.] They shall all be owned by him as his. Though Egypt was formerly a house of bondage to the people of God, and Assyria an unjust invader of them, all this shall now be forgiven and forgotten, and they shall be as welcome to God as Israel. They are all alike his people whom he takes under his protection. They are formed by him, for they are the work of his hands; not only as a people, but as his people. They are formed for him; for they are his inheritance, precious in his eyes, and dear to him, and from whom he has his rent of honour out of this lower world. [2.] They shall be owned together by him as jointly his, his in concert; they shall all share in one and the same blessing. Note, Those that are united in the love and blessing of God ought, for that reason, to be united to each other in charity.

These two verses are supposed not to belong to the song which takes up the rest of the chapter, but to begin a new matter, and to be rather an introduction to the following chapter than the conclusion of this. Of whereas, in the foregoing song, the people of God had spoken to him, complaining of their grievances, here he returns an answer to their complaints, in which, I. He invites them into their chambers (Isa 26:20): "Come, my people, come to me, come with me" (he calls them nowhere but where he himself will accompany them); "let the storm that disperses others bring you nearer together. Come, and enter into thy chambers; stay not abroad, lest you be caught in the storm, as the Egyptians in the hail," Exo 9:21. 1. "Come into chambers of distinction; come into your own apartments, and continue not any longer mixed with the children of Babylon. Come out from among them, and be you separate," Co2 6:17; Rev 18:4. If God has set apart those that are godly for himself, they ought to set themselves apart. 2. "Into chambers of defence, in which by the secresy or the strength of them you may be safe in the worst of times." The attributes of God are the secret of his tabernacle, Psa 27:5. His name is a strong tower, into which we may run for shelter, Pro 18:10. We must be faith find a way into these chambers, and there hide ourselves; that is, with a holy security and serenity of mind, we must put ourselves under the divine protection. Come, as Noah into the ark, for he shut the doors about him. When dangers are threatening it is good to retire, and lie hid, as Elijah did by the brook Cherith. 3. Into chambers of devotion. "Enter into thy closet, and shut thy door, Mat 6:6. Be private with God: Enter into thy chamber, to examine thyself, and commune with thy own heart, to pray, and humble thyself before God." This work is to be done in times of distress and danger; and thus we hide ourselves, that is, we recommend ourselves to God to hide us, and he will hide us either under heaven or in heaven. Israel must keep within doors when the destroying angel is slaying the first-born of Egypt, else the blood on the door-posts will not secure them. So must Rahab and her family when Jericho is being destroyed. Those are most safe that are least seen. Qui bene latuit, benevixit - He has lived well who has sought a proper degree of concealment. II. He assures them that the trouble would be over in a very short time, that they should not long be in any fright or peril: "Hide thyself for a moment, the smallest part of time we can conceive, like an atom of matter; may, if you can imagine one moment shorter than another, it is but for a little moment, and that with a quasi too, as it were for a little moment, less than you think of. When it is over it will seem as nothing to you; you will wonder how soon it is gone. You shall not need to lie long in confinement, long in concealment. The indignation will presently be over-past; that is, the indignation of the enemies against you, their persecuting power and rage, which force you to abscond. When the wicked rise, a man is hid. This will soon be over; God will cut them off, will break their power, defeat their purposes, and find a way for your enlargement." When Athanasius was banished from Alexandria by an edict of Julian, and his friends greatly lamented it, he bade them be of good cheer. Nubecula est quae cito pertransibit - It is a little cloud, that will soon blow over. You shall have tribulation ten days; that is all, Rev 2:10. This enables God's suffering people to call their afflictions light, that they are but for a moment. III. He assures them that their enemies should be reckoned with for all the mischief they had done them by the sword, either of war or persecution, Isa 26:21. The Lord will punish them for the blood they have shed. Here is, 1. The judgment set, and process issued out: The Lord comes out of his place, to punish the inhabitants of the earth for their iniquity, in giving such disturbance to all about them. There is a great deal of iniquity among the inhabitants of the earth; but though they all combine in it, though hand join in hand to carry it on, yet it shall not go unpunished. Besides the everlasting punishment into which the wicked shall go hereafter, there are often remarkable punishments of cruelty, oppression, and persecution, in this world. When men's indignation is over-past, and they have done their worst, let them then expect God's indignation, for he sees that his day is coming, Psa 37:13. God comes out of his place to punish. He shows himself in an extraordinary manner from heaven, the firmament of his power, from the sanctuary, the residence of his grace. He is raised up out of his holy habitation, where he seemed before to conceal himself; and now he will do something great, the product of his wise, just, and secret counsels, as a prince that goes to take the chair or take the field, Zac 2:13. Some observe that God's place is the mercy-seat; there he delights to be; when he punishes he comes out of his place, for he has no pleasure in the death of sinners. 2. The criminals convicted by the notorious evidence of the face: The earth shall disclose her blood; the innocent blood, the blood of the saints and martyrs, which has been shed upon the earth like water, and has soaked into it, and been concealed and covered by it, shall not be brought to light, and brought to account; for God will make inquisition for it, and will give those that shed it blood to drink, for they are worthy. Secret murders, and other secret wickednesses, shall be discovered, sooner or later. And the slain which the earth has long covered she shall no longer cover, but they shall be produced as evidence against the murderers. The voice of Abel's blood cries from the earth, Gen 9:10, Gen 9:11; Job 20:27. Those sins which seemed to be buried in oblivion will be called to mind, and called over again, when the day of reckoning comes. Let God's people therefore wait awhile with patience, for behold the Judge stands before the door.

Noph--called also Moph; Greek, Memphis (Hos 9:6); on the western bank of the Nile, capital of Lower Egypt, second only to Thebes in all Egypt: residence of the kings, until the Ptolemies removed to Alexandria; the word means the "port of the good" [PLUTARCH]. The military caste probably ruled in it: "they also are deceived," in fancying their country secure from Assyrian invasion. stay of . . . tribes--rather, "corner-stone of her castes" [MAURER], that is, the princes, the two ruling castes, the priests and the warriors: image from a building which rests mainly on its corner-stones (see on Isa 19:10; Isa 28:16; Psa 118:22; Num 24:17, Margin; Jdg 20:2; Sa1 14:28, Margin; Zac 10:4).

it--the altar and pillar. a sign--(of the fulfilment of prophecy) to their contemporaries. a witness--to their descendants. unto the Lord--no longer, to their idols, but to Jehovah. for they shall cry--or, "a sign . . . that they cried, . . . and He sent to them a saviour"; probably, Alexander the Great (so "a great one"), whom the Egyptians welcomed as a deliverer (Greek, Soter, a title of the Ptolemies) out of the hands of the Persians, who under Cambyses had been their "oppressors." At Alexandria, called from him, the Old Testament was translated into Greek for the Greek-speaking Jews, who in large numbers dwelt in Egypt under the Ptolemies, his successors. Messiah is the antitype ultimately intended (compare Act 2:10, "Egypt").

(Isa 42:7; Zac 9:12). prisoners--the Jews bound in legal bondage. them . . . in darkness--the Gentiles having no light as to the one true God [VITRINGA]. Show yourselves--not only see but be seen (Mat 5:16; Mar 5:19). Come forth from the darkness of your prison into the light of the Sun of righteousness. in the ways, &c.--In a desert there are no "ways," nor "high places," with "pastures"; thus the sense is: "They shall have their pastures, not in deserts, but in cultivated and inhabited places." Laying aside the figure, the churches of Christ at the first shall be gathered, not in obscure and unknown regions, but in the most populous parts of the Roman empire, Antioch, Alexandria, Rome, &c. [VITRINGA]. Another sense probably is the right one. Israel, on its way back to the Holy Land, shall not have to turn aside to devious paths in search of necessaries, but shall find them in all places wherever their route lies; so ROSENMULLER. God will supply them as if He should make the grass grow in the trodden ways and on the barren high places.

And send them to the king of Edom, &c.--Appropriate symbol, as these ambassadors had come to Jerusalem to consult as to shaking off the yoke of Nebuchadnezzar. According to PHERECYDES in CLEMENT OF ALEXANDRIA [Miscellanies, 567], Idanthura, king of the Scythians, intimated to Darius, who had crossed the Danube, that he would lead an army against him, by sending him, instead of a letter, a mouse, a frog, a bird, an arrow, and a plough. The task assigned to Jeremiah required great faith, as it was sure to provoke alike his own countrymen and the foreign ambassadors and their kings, by a seeming insult, at the very time that all were full of confident hopes grounded on the confederacy.

All this is a prophecy of the reign of Antiochus Epiphanes, the little horn spoken of before (Dan 8:9) a sworn enemy to the Jewish religion, and a bitter persecutor of those that adhered to it. What troubles the Jews met with in the reigns of the Persian kings were not so particularly foretold to Daniel as these, because then they had living prophets with them, Haggai and Zechariah, to encourage them; but these troubles in the days of Antiochus were foretold, because, before that time, prophecy would cease, and they would find it necessary to have recourse to the written word. Some things in this prediction concerning Antiochus are alluded to in the New Testament predictions of the antichrist, especially Dan 11:36, Dan 11:37. And as it is usual with the prophets, when they foretel the prosperity of the Jewish church, to make use of such expressions as were applicable to the kingdom of Christ, and insensibly to slide into a prophecy of that, so, when they foretel the troubles of the church, they make use of such expressions as have a further reference to the kingdom of the antichrist, the rise and ruin of that. Now concerning Antiochus, the angel foretels here, I. His character: He shall be a vile person. He called himself Epiphanes - the illustrious, but his character was the reverse of his surname. The heathen writers describe him to be an odd-humoured man, rude and boisterous, base and sordid. He would sometimes steal out of the court into the city, and herd with any infamous company incognito - in disguise he made himself a companion of the common sort, and of the basest strangers that came to town. He had the most unaccountable whims, so that some took him to be silly, others to be mad. Hence he was called Epimanes - the madman. He is called a vile person, for he had been a long time a hostage at Rome for the fidelity of his father when the Romans had subdued him; and it was agreed that, when the other hostages were exchanged, he should continue a prisoner at large. II. His accession to the crown. By a trick he got his elder brother's son, Demetrius, to be sent a hostage to Rome, in exchange for him, contrary to the cartel; and, his elder brother being made away with by Heliodorus (Dan 11:20), he took the kingdom. The states of Syria did not give it to him (Dan 11:21), because they knew it belonged to his elder brother's son, nor did he get it by the sword, but came in peaceably, pretending to reign for his brother's son, Demetrius, then a hostage at Rome. But with the help of Eumenes and Attalus, neighbouring princes, he gained an interest in the people, and by flatteries obtained the kingdom, established himself in it, and crushed Heliodorus, who made head against him with the arms of a flood; those that opposed him were overflown and broken before him, even the prince of the covenant, his nephew, the rightful heir, whom he pretended to covenant with that he would resign to him whenever he should return, Dan 11:22. But (Dan 11:23) after the league made with him he shall work deceitfully, as one whose avowed maxim it is that princes ought not to be bound by their word any longer than it is for their interest. And with a small people, that at first cleave to him, he shall become strong, and (Dan 11:24) he shall enter peaceably upon the fattest places of the kingdom of Syria, and, very unlike his predecessors, shall scatter among the people the prey, and the spoil, and riches, to insinuate himself into their affections; but, at the same time, he shall forecast his devices against the strong-holds, to make himself master of them, so that his generosity shall last but for a time; when he has got the garrisons into his hands he will scatter his spoil no more, but rule by force, as those commonly do that come in by fraud. He that comes in like a fox reigns like a lion. Some understand these verses of his first expedition into Egypt, when he came not as an enemy, but as a friend and guardian to the young king Ptolemaeus Philometer, and therefore brought with him but few followers, yet those stout men, and faithful to his interest, whom he placed in divers of the strong-holds in Egypt, thereby making himself master of them. III. His war with Egypt, which was his second expedition thither. This is described, Dan 11:25, Dan 11:27. Antiochus shall stir up his power and courage against Ptolemaeus Philometer king of Egypt. Ptolemy, thereupon, shall be stirred up to battle against him, shall come against him with a very great and mighty army; but Ptolemy, though he has such a vast army, shall not be able to stand before him; for Antiochus's army shall overthrow his, and overpower it, and great multitudes of the Egyptian army shall fall down slain. And no marvel, for the king of Egypt shall be betrayed by his own counsellors; those that feed of the portion of his meat, that eat of his bread and live upon him, being bribed by Antiochus, shall forecast devices against him, and even they shall destroy him; and what fence is there against such treachery? After the battle, a treaty of peace shall be set on foot, and these two kings shall meet at one council-board, to adjust the articles of peace between them; but they shall neither of them be sincere in it, for they shall, in their pretences and promises of amity and friendship, lie to one another, for their hearts shall be at the same time to do one another all the mischief they can. And then no marvel that it shall not prosper. The peace shall not last; but the end of it shall be at the time appointed in the divine Providence, and then the war shall break out again, as a sore that is only skinned over. IV. Another expedition against Egypt. From the former he returned with great riches (Dan 11:28), and therefore took the first occasion to invade Egypt again, at the time appointed by the divine Providence, two years after, in the eighth year of his reign, Dan 11:29. He shall come towards the south. But this attempt shall not succeed, as the two former did, nor shall he gain his point, as he had done before once and again; for (Dan 11:30) the ships of Chittim shall come against him, that is, the navy of the Romans, or only ambassadors from the Roman senate, who came in ships. Ptolemaeus Philometer, king of Egypt, being now in a strict alliance with the Romans, craved their aid against Antiochus, who had besieged him and his mother Cleopatra in the city of Alexandria. The Roman senate thereupon sent an embassy to Antiochus, to command him to raise the siege, and, when he desired some time to consider of it and consult with his friends about it, Popilius, one of the ambassadors, with his staff drew a circle about him, and told him, as one having authority, he should give a positive answer before he came out of that circle; whereupon, fearing the Roman power, he was forced immediately to give orders for the raising of the siege and the retreat of his army out of Egypt. So Livy and others relate the story which this prophecy refers to. He shall be grieved, and return; for it was a great vexation to him to be forced to yield thus. V. His rage and cruel practices against the Jews. This is that part of his government, or mis-government rather, which is most enlarged upon in this prediction. In his return from his expedition into Egypt (which is prophesied of, Dan 11:28) he did exploits against the Jews, in the sixth year of his reign; then he spoiled the city and temple. But the most terrible storm was in his return from Egypt, two years after, prophesied of Dan 11:30. Then he took Judea in his way home; and, because he could not gain his point in Egypt by reason of the Romans interposing, he wreaked his revenge upon the poor Jews, who gave him no provocation, but had greatly provoked God to permit him to do it, Dan 8:23. 1. He had a rooted antipathy to the Jews' religion: His heart was against the holy covenant, Dan 11:28. And (Dan 11:30) he had indignation against the holy covenant, that covenant of peculiarity by which the Jews were incorporated a people distinct from all other nations, and dignified above them. He hated the law of Moses and the worship of the true God, and was vexed at the privileges of the Jewish nation and the promises made to them. Note, That which is the hope and joy of the people of God is the envy of their neighbours, and that is the holy covenant. Esau hated Jacob because he had got the blessing. Those that are strangers to the covenant are often enemies to it. 2. He carried on his malicious designs against the Jews by the assistance of some perfidious apostate Jews. He kept up intelligence with those that forsook the holy covenant (Dan 11:30), some of the Jews that were false to their religion, and introduced the customs of the heathen, with whom they made a covenant. See the fulfilling of this, 1 Macc. 1:11-15, where it is expressly said, concerning those renegado Jews, that they made themselves uncircumcised and forsook the holy covenant. We read (2 Macc. 4:9) of Jason, the brother of Onias the high priest, who by the appointment of Antiochus set up a school at Jerusalem, for the training up of youth in the fashions of the heathen; and (2 Macc. 4:23, etc.) of Menelaus, who fell in with the interests of Antiochus, and was the man that helped him into Jerusalem, now in his last return from Egypt. We read much in the book of the Maccabees of the mischief done to the Jews by these treacherous men of their own nation, Jason and Menelaus, and their party. These upon all occasions he made use of. "Such as do wickedly against the covenant, such as throw up their religion, and comply with the heathen, he shall corrupt with flatteries, to harden them in their apostasy, and to make use of them as decoys to draw in others," Dan 11:32. Note, It is not strange if those who do not live up to their religion, but in their conversations do wickedly against the covenant, are easily corrupted by flatteries to quit their religion. Those that make shipwreck of a good conscience will soon make shipwreck of the faith. 3. He profaned the temple. Arms stand on his part (Dan 11:31), not only his own army which he now brought from Egypt, but a great party of deserters from the Jewish religion that joined with them; and they polluted the sanctuary of strength, not only the holy city, but the temple. The story of this we have, 1 Macc. 1:21, etc. He entered proudly into the sanctuary, took away the golden altar, and the candlestick, etc. And therefore (v. 25) there was a great mourning in Israel; the princes and elders mourned, etc. And (2 Macc. 5:15, etc.) Antiochus went into the most holy temple, Menelaus, that traitor to the laws and to his own country, being his guide. Antiochus, having resolved to bring all about him to be of his religion, took away the daily sacrifice, Dan 11:31. Some observe that the word Tammidh, which signifies no more than daily, is only here, and in the parallel place, used for the daily sacrifice, as if there were a designed liberty left to supply it either with sacrifice, which was suppressed by Antiochus, or with gospel-worship, which was suppressed by the Antichrist. Then he set up the abomination of desolation upon the altar (1 Macc. 1:54), even an idol altar (v. 59), and called the temple the temple of Jupiter Olympius, 2 Macc. 6:2. 4. He persecuted those who retained their integrity. Though there are many who forsake the covenant and do wickedly against it, yet there is a people who do know their God and retain the knowledge of him, and they shall be strong and do exploits, Dan 11:32. When others yield to the tyrant's demands, and surrender their consciences to his impositions, they bravely keep their ground, resist the temptation, and make the tyrant himself ashamed of his attempt upon them. Good old Eleazar, one of the principal scribes, when he had swine's flesh thrust into his mouth, did bravely spit it out again, though he knew he must be tormented to death for so doing, and was so, 2 Macc. 6:19. The mother and her seven sons were put to death for adhering to their religion, 2 Macc. 7. This might well be called doing exploits; for to choose suffering rather than sin is a great exploit. And it was by faith, by being strong in faith, that they did those exploits, that they were tortured, not accepting deliverance, as the apostle speaks, probably with reference to that story, Heb 11:35. Or it may refer to the military courage and achievements of Judas Maccabaeus and others in opposition to Antiochus. Note, The right knowledge of God is, and will be, the strength of the soul, and, in the strength of that, gracious souls do exploits. Those that know his name will put their trust in him, and by that trust will do great things. Now, concerning this people that knew their God, we are here told, (1.) That they shall instruct many, Dan 11:33. They shall make it their business to show others what they have learned themselves of the difference between truth and falsehood, good and evil. Note, Those that have the knowledge of God themselves should communicate their knowledge to those about them, and this spiritual charity must be extensive: they must instruct many. Some understand this of a society newly erected for the propagating of divine knowledge, called Assideans, godly men, pietists (so the name signifies), that were both knowing and zealous in the law; these instructed many. Note, In times of persecution and apostasy, which are trying times, those that have knowledge ought to make use of it for the strengthening and establishing of others. Those that understand aright themselves ought to do what they can to bring others to understand; for knowledge is a talent that must be traded with. Or, They shall instruct many by their perseverance in their duty and their patient suffering for it. Good examples instruct many, and with many are the most powerful instructions. (2.) They shall fall by the cruelty of Antiochus, shall be put to the torture, and put to death, by his rage. Though they are so excellent and intelligent themselves, and so useful and serviceable to others, yet Antiochus shall show them no mercy, but they shall fall for some days; so it may be read, Rev 2:10, Thou shalt have tribulation ten days. We read much, in the books of the Maccabees, of Antiochus's barbarous usage of the pious Jews, how many he slew in wars and how many he murdered in cold blood. Women were put to death for having their children circumcised, and their infants were hanged about their necks, 1 Macc. 1:60, 61. But why did God suffer this? How can this be reconciled with the justice and goodness of God? I answer, Very well, if we consider what it was that God aimed at in this (Dan 11:35): Some of those of understanding shall fall, but it shall be for the good of the church and for their own spiritual benefit. It shall be to try them, and to purge, and to make them white. They needed these afflictions themselves. The best have their spots, which must be washed off, their dross, which must be purged out; and their troubles, particularly their share in the public troubles, help to do this; being sanctified to them by the grace of God, they are means of mortifying their corruptions, weaning them from the world, and awakening them to greater seriousness and diligence in religion. They try them, as silver in the furnace is refined from its dross; they purge them, as wheat in the barn is winnowed from the chaff; and they make them white, as cloth by the fuller is cleared from its spots. See Pe1 1:7. Their sufferings for righteousness' sake would try and purge the nation of the Jews, would convince them of the truth, excellency, and power of that holy religion which these understanding men died for their adherence to. The blood of the martyrs is the seed of the church; it is precious blood, and not a drop of it should be shed but upon such a valuable consideration. (3.) The cause of religion, though it be thus run upon, shall not be run down. When they shall fall they shall not be utterly cast down, but they shall be holpen with a little help, Dan 11:34. Judas Maccabaeus, and his brethren, and a few with them, shall make head against the tyrant, and assert the injured cause of their religion; they pulled down the idolatrous altars, circumcised the children that they found uncircumcised, recovered the law out of the hand of the Gentiles, and the work prospered in their hands, 1 Macc. 2:45, etc. Note, Those that stand by the cause of religion when it is threatened and struck at, though they may not immediately be delivered and made victorious, shall yet have present help. And a little help must not be despised; but, when times are very bad, we must be thankful for some reviving. It is likewise foretold that many shall cleave to them with flatteries; when they see the Maccabees prosper some Jews shall join with them that are no true friends to religion, but will only pretend friendship either with design to betray them or in hope to rise with them; but the fiery trial (Dan 11:35) will separate between the precious and the vile, and by it those that are perfect will be made manifest and those that are not. (4.) Though these troubles may continue long, yet they will have an end. They are for a time appointed, a limited time, fixed in the divine counsels. This warfare shall be accomplished. Hitherto the power of the enemy shall come, and no further; here shall its proud waves be stayed. 5. He grew very proud, insolent, and profane, and, being puffed up with his conquests, bade defiance to Heaven, and trampled upon every thing that was sacred, Dan 11:36, etc. And here some think begins a prophecy of the antichrist, the papal kingdom. It is plain that St. Paul, in his prophecy of the rise and reign of the man of sin, alludes to this (Th2 2:4), which shows that Antiochus was a type and figure of that enemy, as Babylon also was; but, this being joined in a continued discourse with the foregoing prophecies concerning Antiochus, to me it seems probably that it principally refers to him, and in him had its primary accomplishment, and has reference to the other only by way of accommodation. (1.) He shall impiously dishonour the God of Israel, the only living and true God, called here the God of gods. He shall, in defiance of him and his authority, do according to his will against his people and his holy religion; he shall exalt himself above him, as Sennacherib did, and shall speak marvellous things against him and against his laws and institutions. This was fulfilled when Antiochus forbade sacrifices to be offered in God's temple, and ordered the sabbaths to be profaned, the sanctuary and the holy people to be polluted, etc., to the end that they might forget the law and change all the ordinances, and this upon pain of death, 1 Macc. 1:45. (2.) He shall proudly put contempt upon all other gods, shall magnify himself above every god, even the gods of the nations. Antiochus wrote to his own kingdom that every one should leave the gods he had worshipped, and worship such as he ordered, contrary to the practice of all the conquerors that went before him, 1 Macc. 1:41, 42. And all the heathen agreed according to the commandment of the king; fond as they were of their gods, they did not think them worth suffering for, but, their gods being idols, it was all alike to them what gods they worshipped. Antiochus did not regard any god, but magnified himself above all, Dan 11:37. He was so proud that he thought himself above the condition of a mortal man, that he could command the waves of the sea, and reach to the stars of heaven, as his insolence and haughtiness are expressed, 2 Macc. 9:8, 10. Thus he carried all before him, till the indignation was accomplished (Dan 11:36), till he had run his length, and filled up the measure of his iniquity; for that which is determined shall be done, and nothing more, nothing short. (3.) He shall, contrary to the way of the heathen, disregard the god of his fathers, Dan 11:37. Though an affection to the religion of their ancestors was, among the heathen, almost as natural to them as the desire of women (for, if you search through the isles of Chittim, you will not find an instance of a nation that has changed its gods, Jer 2:10, Jer 2:11), yet Antiochus shall not regard the god of his fathers; he made laws to abolish the religion of his country, and to bring in the idols of the Greeks. And though his predecessors had honoured the God of Israel, and given great gifts to the temple at Jerusalem (2 Macc. 3:2, 3), he offered the greatest indignities to God and his temple. His not regarding the desire of women may denote his barbarous cruelty (he shall spare no age or sex, no, not the tender ones) or his unnatural lusts, or, in general, his contempt of every thing which men of honour have a concern for, or it might be accomplished in something we meet not with in history. Its being joined to his not regarding the god of his fathers intimates that the idolatries of his country had in them more of the gratifications of the flesh than those of other countries (Lucian has written of the Syrian goddesses), and yet that would not prevail to keep him to them. (4.) He shall set up an unknown god, a new god, Dan 11:38. In his estate, in the room of the god of his fathers (Apollo and Diana, deities of pleasure), he shall honour the god of forces, a supposed deity of power, a god whom his fathers knew not, nor worshipped; because he will be thought in wisdom and strength to excel his fathers, he shall honour this god with gold, and silver, and precious stones, thinking nothing too good for the god he has taken a fancy to. This seems to be Jupiter Olympius, known among the Phoenicians by the name of Baal-Semen, the lord of heaven, but never introduced among the Syrians till Antiochus introduced it. Thus shall he do in the most strong holds, in the temple of Jerusalem, which is called the sanctuary of strength (Dan 11:31), and here the fortresses of munitions; there he shall set up the image of this strange god. Some read it, He shall commit the munitions of strength, or of the most strong God (that is, the city Jerusalem), to a strange god; he put it under the protection and government of Jupiter Olympius. This god he shall not only acknowledge, but shall increase with glory, by setting his image even upon God's altar. And he shall cause those that minister to this idol to rule over many, shall put them into places of power and trust, and they shall divide the land for gain, shall be maintained richly out of the profits of the country. Some by the Mahuzzim, or god of forces, that Antiochus shall worship, understand money, which is said to answer all things, and which is the great idol of worldly people. Now here is very much that is applicable to the man of sin; he exalts himself above all that is called god or that is worshipped; magnifies himself above all; his flatterers call him our lord god the pope. By forbidding marriage, and magnifying the single life, he pretends not to regard the desire of women; and honours the god of forces, the god Mahuzzim, or strong holds, saints and angels, whom his followers take for their protectors, as the heathen did of old their demons; these they make presidents of several countries, etc. These they honour with vast treasures dedicated to them, and therein the learned Mr. Mede thinks that this prophecy was fulfilled, and that it is referred to Ti1 4:1, Ti1 4:2. VI. Here seems to be another expedition into Egypt, or, at least, a struggle with Egypt. The Romans had tied him up from invading Ptolemy, but now that king of the south pushes at him (Dan 11:40), makes an attempt upon some of his territories, whereupon Antiochus, the king of the north, comes against him like a whirlwind, with incredible swiftness and fury, with chariots, and horses, and many ships, a great force. He shall come trough countries, and shall overflow and pass over. In this flying march many countries shall be overthrown by him; and he shall enter into the glorious land, the land of Israel; it is the same word that is translated the pleasant land, Dan 8:9. He shall make dreadful work among the nations thereabout; yet some shall escape his fury, particularly Edom and Moab, and the chief of the children of Ammon, Dan 11:41. He did not put these countries under contribution, because they had joined with him against the Jews. But especially the land of Egypt shall not escape, but he will quite beggar that, so bare will he strip it. This some reckon his fourth and last expedition against Egypt, in the tenth or eleventh year of his reign, under pretence of assisting the younger brother of Ptolemaeus Philometer against him. We read not of any great slaughter made in this expedition, but great plunder; for, it should seem, that was what he came for: He shall have power over the treasures of gold and silver, and all the precious things of Egypt, Dan 11:43. Polybius, in Athenaeus, relates that Antiochus, having got together abundance of wealth, by spoiling young Philometer, and breaking league with him, and by the contributions of his friends, bestowed a vast deal upon a triumph, in imitation of Paulus Aemilius, and describes the extravagance of it; here we are told how he got that money which he spent so profusely. Notice is here taken likewise of the use he made of the Lybians and Ethiopians, who bordered upon Egypt; they were at his steps; he had them at his foot, had them at his beck, and they made inroads upon Egypt to serve him. VII. Here is a prediction of the fall and ruin of Antiochus, as before (Dan 8:25), when he is in the height of his honour, flushed with victory, and laden with spoils, tidings out of the east and out of the north (out of the north-east) shall trouble him, Dan 11:44. Or, He shall have intelligence, both from the eastern and northern parts, that the king of Parthia is invading his kingdom. This obliged him to drop the enterprises he had in hand, and to go against the Persians and Parthians that were revolting from him; and this vexed him, for now he thought utterly to ruin and extirpate the Jewish nation, when that expedition called him off, in which he perished. This is explained by a passage in Tacitus (though an impious one) where he commends Antiochus for his attempt to take away the superstition of the Jews, and bring in the manners of the Greeks, among them (ut teterrimam gentem in melius mutaret - to meliorate an odious nation), and laments that he was hindered from accomplishing it by the Parthian war. Now here is, 1. The last effort of his rage against the Jews. When he finds himself perplexed and embarrassed in his affairs he shall go forth with great fury to destroy and utterly to make away many, Dan 11:44. The story of this we have 1 Macc. 3:27, etc., what a rage Antiochus was in when he heard of the successes of Judas Maccabaeus, and the orders he gave to Lysias to destroy Jerusalem. Then he planted the tabernacles of his palace, or tents of his court, between the seas, between the Great Sea and the Dead Sea. He set up his royal pavilion at Emmaus near Jerusalem, in token that, though he could not be present himself, yet he gave full power to his captains to prosecute the war against the Jews with the utmost rigour. He placed his tent there, as if he had taken possession of the glorious holy mountain and called it his own. Note, When impiety grows very impudent we may see its ruin near. 2. His exit: He shall come to his end and none shall help him; God shall cut him off in the midst of his days and none shall be able to prevent his fall. This is the same with that which was foretold Dan 8:25 (He shall be broken without hand), where we took a view of his miserable end. Note, When God's time shall come to bring proud oppressors to their end none shall be able to help them, nor perhaps inclined to help them; for those that covet to be feared by all when they are in their grandeur, when they come to be in distress will find themselves loved by none; none will lend them so much as a hand or a prayer to help them; and, if the Lord do not help, who shall? Of the kings that came after Antiochus nothing is here prophesied, for that was the most malicious mischievous enemy to the church, that was a type of the son of perdition, whom the Lord shall consume with the breath of his mouth and destroy with the brightness of his coming, and none shall help him.

TREGELLES notes three divisions in the history of the "vile person," which is continued to the end of the chapter: (1) His rise (Dan 11:21-22). (2) The time from his making the covenant to the taking away of the daily sacrifice and setting up of the abomination of desolation (Dan 11:23-31). (3) His career of blasphemy, to his destruction (Dan 11:32-45); the latter two periods answering to the "week" of years of his "covenant with many" (namely, in Israel) (Dan 9:27), and the last being the closing half week of the ninth chapter. But the context so accurately agrees with the relations of Antiochus to Ptolemy that the primary reference seems to be to the "league" between them. Antitypically, Antichrist's relations towards Israel are probably delineated. Compare Dan 8:11, Dan 8:25, with Dan 11:22 here, "prince of the covenant." work deceitfully--Feigning friendship to young Ptolemy, as if he wished to order his kingdom for him, he took possession of Memphis and all Egypt ("the fattest places," Dan 11:34) as far as Alexandria. with a small people--At first, to throw off suspicion, his forces were small.

peaceably--literally, "unexpectedly"; under the guise of friendship he seized Ptolemy Philometer. he shall do that which his fathers have not done--His predecessors, kings of Syria, had always coveted Egypt, but in vain: he alone made himself master of it. scatter among them . . . prey--among his followers (1 Maccabees 1:19). forecast his devices against . . . strongholds--He shall form a studied scheme for making himself master of the Egyptian fortresses. He gained them all except Alexandria, which successfully resisted him. Retaining to himself Pelusium, he retired to Judea, where, in revenge for the joy shown by the Jews at the report of his death, which led them to a revolt, he subdued Jerusalem by storm or stratagem. for a time--His rage shall not be for ever; it is but for a time limited by God. CALVIN makes "for a time" in antithesis to "unexpectedly," in the beginning of the verse. He suddenly mastered the weaker cities: he had to "forecast his plans" more gradually ("for a time") as to how to gain the stronger fortresses.

A fuller detail of what was summarily stated (Dan 11:22-24). This is the first of Antiochus' three (Dan 11:29) open invasions of Egypt. against the king of the south--against Ptolemy Philometer. Subsequently, Ptolemy Physcon (the Gross), or Euergetes II, was made king by the Egyptians, as Ptolemy Philometer was in Antiochus hands. great army--as distinguished from the "small people" (Dan 11:23) with which he first came. This was his first open expedition; he was emboldened by success to it. Antiochus "entered Egypt with an overwhelming multitude, with chariots, elephants, and cavalry" (1 Maccabees 1:17). stirred up--by the necessity, though naturally indolent. not stand--Philometer was defeated. they shall forecast, &c.--His own nobles shall frame treacherous "devices" against him (see Dan 11:26). Euloeus and Lenoeus maladministered his affairs. Antiochus, when checked at last at Alexandria, left Ptolemy Philometer at Memphis as king, pretending that his whole object was to support Philometer's claims against the usurper Physcon.

At the time appointed--"the time" spoken of in Dan 11:27. return--his second open invasion of Egypt. Ptolemy Philometer, suspecting Antiochus' designs with Physcon, hired mercenaries from Greece. Whereupon Antiochus advanced with a fleet and an army, demanding the cession to him of Cyprus, Pelusium, and the country adjoining the Pelusiac mouth of the Nile. it shall not be as the former--not successful as the former expedition. Popilius Loenas, the Roman ambassador, met him at Eleusis, four miles from Alexandria, and presented him the decree of the senate; on Antiochus replying that he would consider what he was to do, Popilius drew a line round him with a rod and said, "I must have a reply to give to the senate before you leave this circle." Antiochus submitted, and retired from Egypt; and his fleets withdrew from Cyprus. or as the latter--that mentioned in Dan 11:42-43 [TREGELLES]. Or, making this the third expedition, the sense is "not as the first or as the second" expeditions [PISCATOR]. Rather "not as the former, so shall be this latter" expedition [GROTIUS].

Nineveh has been told that God is against her, and then none can be for her, to stand her in any stead; yet she sets God himself at defiance, and his power and justice, and says, I shall have peace. Threatened folks live long; therefore here the prophet largely shows how vain her confidences would prove and insufficient to ward off the judgment of God. To convince them of this, I. He shows them that other places, which had been as strong and as secure as they, could not keep their ground against the judgments of God. Nineveh shall fall unpitied and uncomforted (for miserable comforters will those prove who speak peace to those on whom God will fasten trouble), and she shall not be able to help herself: Art thou better than populous No? Nah 3:8. He takes them off from their vain confidences by quoting precedents. The city mentioned is No, a great city in the land of Egypt (Jer 46:25), No-Ammon, so some read it both there and here. We read of it, Eze 30:14-16. Some think it was Diospolis, others Alexandria. As God said to Jerusalem, Go, see what I did to Shiloh (Jer 7:12), so to Nineveh that great city, Go, see what I did to populous No. Note, It will help to keep us in a holy fear of the judgments of God to consider that we are not better than those that have fallen under those judgments before us. We deserve them as much, and are as little able to grapple with them. This also should help to reconcile us to afflictions. Are we better than such and such, who were in like manner exercised? Nay, were not they better than we, and less likely to be afflicted? Now, concerning No, observe, 1. How firm her standing seemed to be, Nah 3:8. She was fortified both by nature and art, was situate among the rivers. Nile, in several branches, not only watered her fields, but guarded her wall. Her rampart was the sea, the lake of Mareotis, an Egyptian sea, like the sea of Tiberias. Her wall was from the sea; it was fenced with a wall which was thought to make the place impregnable. It was also supported by its interests and alliances abroad, Nah 3:9. Ethiopia, or Arabia, was her strength, either by the wealth brought to her in a way of trade or by the auxiliary forces furnished for military service. The whole country of Egypt also contributed to the strength of this populous city; so that it was infinite, and there was no end of it (so it might be rendered); She set no bounds to her ambition and knew no end of her wealth and strength; people flocked to her endlessly, and she thought there never would be any end of it; but it is God's prerogative to be infinite. Put and Lubim were thy helpers, two neighbouring countries of Africa, Mauritania and Libya, that is, Libya Cyrenica, a country that Egypt had much dependence upon. No, thus helped, seemed to sit as a queen, and was not likely to see any sorrow. But, 2. See how fatal her fall proved to be (v, 10): Yet was she carried away, and her strength failed her; even she that was so strong, so secure, yet went into captivity. This refers to some destruction of that city which was then well-known, and probably fresh in memory, though not recorded in history; for the destruction of it by Nebuchadnezzar (if we should understand this prophetically) could not be made an example to Nineveh; for the reducing of Nineveh was one of the first of his victories and that of Egypt one of the last. The strength and grandeur of that great city could not be its protection from military execution. (1.) Not from that which was most barbarous; for her young children had no compassion shown them, but were dashed in pieces at the top of all the streets by the merciless conquerors. (2.) Not from that which was most inglorious and disgraceful: They cast lots for her honourable men that were made prisoners of war, who should have them for their slaves. So many had they of them that they knew not what to do with them, but they made sport with throwing dice for them; all her great men, that used to be adorned on state-days with chains of gold, were now bound in chains of iron; they were pinioned or handcuffed (so the word properly signifies), not only as slaves, but as condemned malefactors. What a mortification was this to populous No, to have her honourable men and great men, that were her pride and confidence, thus abused! Now hence he infers against Nineveh (Nah 3:11), "Thou also shalt be intoxicated, infatuated; thou also shalt reel and stagger, as drunk with the cup of the Lord's fury, that shall be put into thy hand" (see Jer 25:17, Jer 25:27); "Thou shalt fall and rise no more. The cup shall go round, and come to thy turn, O Nineveh! to drink off at last, and shall be to thee as the waters of jealousy." II. He shows them that all those things which they reposed a confidence in should fail them. 1. Did the men of Nineveh trust to their own magnanimity and bravery? Their hearts should sink and fail them. They shall be hid, shall abscond for shame, being in disgrace, abscond for fear, being in distress and danger, and not able to face the enemies, because of whose strength and terror, having no strength of their own, they shall seek strength, shall come sneaking to their neighbours to beg their assistance in a time of need. Thus God can cut off the spirit of princes, and take away their heart. 2. Did they depend upon their barrier, the garrisons and strongholds they had, which were regularly fortified and bravely manned? Those shall prove but paper-walls, and like the first-ripe figs, which, if you give the tree but a little shake, will fall into the mouth of the eater that gapes for them; so easily will all their strongholds be made to surrender to the advancing enemy, upon the first summons, Nah 3:12. Note, Strongholds, even the strongest, are no fence against the judgments of God, when they come with commission. The rich man's wealth is his strong city, and a high wall, but only in his own conceit, Pro 18:10. They are supposed to make their strongholds as strong as possible, and are challenged to do their utmost to make them tenable, and serviceable to them against the invader (Nah 3:14): Draw thee water for the siege; lay in great quantities of water, that that which is so necessary to the support of human life may not be wanting; it is put here for all manner of provision, with which Nineveh is ironically told to furnish herself, in expectation of a siege. "Take ever so much care that thou mayest not be starved out, and forced by famine to surrender, yet that shall not avail. Fortify the strongholds, by adding out-works to them, or putting men and arms into them," as with us by planting cannon upon them. "Go into clay, and tread the mortar, and make strong the brick-kiln; take all the pains thou canst in erecting new fortifications; but it shall be all in vain, for (Nah 3:15) there shall even the fire devour thee if it be taken by storm." It is by fire and sword that in time of war the great devastations are made. 3. Did they put confidence in the multitude of their inhabitants? Were they, from their number and valour, reckoned their strongest walls and fortifications? Alas! these shall stand them in no stead; they shall but sink the sooner under the weight of their own numbers (Nah 3:13): Thy people in the midst of thee are women; they have no wisdom, no courage; they shall be fickle, feeble, and faint-hearted, as women commonly are in such times of danger and distress; they shall be at their wits' end, adding to their griefs and fears by the power of their own imagination, and utterly unable to do any thing for themselves; the valiant men shall become cowards. O ver Phrygiae, neque enim Phryges - Phrygian dames, not Phrygian men. Though they make themselves many (Nah 3:15), as the canker-worm and as the locust, that come in vast swarms, though thou hast multiplied thy merchants above the stars of heaven, though thy exchange be thronged with wealthy traders, who, having so much money to stand up in defence of and so much to lay out in the means of their defence, should, one would think, give the enemy a warm reception, yet their hearts shall fail them too; though they be numerous as caterpillars, yet the fire and sword shall eat them up easily and irresistibly as the canker-worm, Nah 3:15. They are as numerous as those wasting insects, but their enemies shall be mischievous like them. He adds (Nah 3:16), The canker-worm spoils, or spreads herself, and flies away. Both the merchants and the enemies were compared to canker-worms. The enemies shall spoil Nineveh, and carry away the spoil, without opposition, or any hope of recovering it. Or the rich merchants, who have come from abroad to settle in Nineveh, and have raised vast estates there, out of which it was hoped they would contribute largely for the defence of the city, when they see the country invaded and the city likely to be besieged, will send away their effects, and remove to some other place, will spread their wings and fly away where they may be safe, and Nineveh shall be never the better for them. Note, It is rare to find even those that have shared with us in our joys willing to share with us in our griefs too. The canker-worms will continue upon the field while there is any thing to be had, but they are gone when all is gone. Those that men have got by they do not care to lose by. Nineveh's merchants bid her farewell in her distress. Riches themselves are as the canker-worms, which on a sudden fly away as the eagle towards heaven, Pro 23:5. 4. Did they put a confidence in the strength of their gates and bars? What fence will those be against the force of the judgments of God? Nah 3:13. The gates of thy land shall be set wide open unto thy enemies, the gates of thy rivers (Nah 2:6), the flood-gates, or the passes and avenues, by which the enemy would make his entrance into the country, or the gates of the cities; these, though ever so strong and well-guarded, shall not answer their end: The fire shall devour thy bars, the bars of thy gates, and then they shall fly open. 5. Did they put a confidence in their king and princes? They should do them no service (Nah 3:17): Thy crowned heads are as the locusts; those that had pomp and power, as crowned heads, were enfeebled, and had no power to make resistance, when the enemy came in like a flood. "Thy captains, that should lead thy forces into the field, are great indeed, and look great, but they are as the great grasshoppers, the maximum quod sic - the largest specimens of that species; still they are but grasshoppers, worthless things, that can do no service. They encamp in the hedges, in the cold day, the cold weather, but, when the sun arises, they flee away, and are gone, nobody knows whither. So these mercenary soldiers that lay slumbering about Nineveh, when any trouble arises, flee away, and shift for their own safety. The hireling flees, because he is a hireling." The king of Assyria is told, and it is a shame he needs to be told it (who might observe it himself), that his shepherds slumber; they have no life or spirit to appear for the flock, and are very remiss in the discharge of the duty of their place and the trust reposed in them: Thy nobles shall dwell in the dust, and be buried in silence. 6. Did they hope that they should yet recover themselves and rally again? In this also they should be disappointed; for, when the shepherds are smitten, the sheep are scattered; the people are dispersed upon the mountains and no man gathers them, nor will they ever come together of themselves, but will wander endlessly, as scattered sheep do. The judgment they are under is as a wound, and it is incurable; there is no relief for it, "no healing of thy bruise, no possibility that the wound, which is so grievous and painful to thee, should be so much as skinned over; thy case is desperate (Nah 3:19) and thy neighbours, instead of lending a hand to help thee, shall clap their hands over thee, and triumph in thy fall; and the reason is, because thou hast been one way or other injurious to them all: Upon whom has not thy wickedness passed continually? Thou hast been always doing mischief to those about thee; there is none of them but what thou hast abused and insulted; and therefore they shall be so far from pitying thee that they shall be glad to see thee reckoned with." Note, Those that have been abusive to their neighbours will, one time or another, find it come home to them; they are but preparing enemies to themselves against their day comes to fall: and those that dare not lay hands on them themselves will clap their hands over them, and upbraid them with their former wickedness, for which they are now well enough served and paid in their own coin. The troublers shall be troubled will be the burden of many, as it is here the burden of Nineveh.

Stephen, no doubt was diligent and faithful in the discharge of his office as distributor of the church's charity, and laid out himself to put that affair in a good method, which he did to universal satisfaction; and though it appears here that he was a man of uncommon gifts, and fitted for a higher station, yet, being called to that office, he did not think it below him to do the duty of it. And, being faithful in a little, he was entrusted with more; and, though we do not find him propagating the gospel by preaching and baptizing, yet we find him here called out to very honourable services, and owned in them. I. He proved the truth of the gospel, by working miracles in Christ's name, Act 6:8. 1. He was full of faith and power, that is, of a strong faith, by which he was enabled to do great things. Those that are full of faith are full of power, because by faith the power of God is engaged for us. His faith did so fill him that it left no room for unbelief and made room for the influences of divine grace, so that, as the prophet speaks, he was full of power by the Spirit of the Lord of hosts, Mic 3:8. By faith we are emptied of self, and so are filled with Christ, who is the wisdom of God and the power of God. 2. Being so he did great wonders and miracles among the people, openly, and in the sight of all; for Christ's miracles feared not the strictest scrutiny. It is not strange that Stephen, though he was not a preacher by office, did these great wonders, for we find that these were distinct gifts of the Spirit, and divided severally, for to one was given the working of miracles, and to another prophecy, Co1 12:10, Co1 12:11. And these signs followed not only those that preached, but those that believed. Mar 16:17 II. He pleaded the cause of Christianity against those that opposed it, and argued against it (Act 6:9, Act 6:10); he served the interests of religion as a disputant, in the high places of the field, while others were serving them as vinedressers and husbandmen. 1. We are here told who were his opponents, Act 6:9. They were Jews, but Hellenist Jews, Jews of the dispersion, who seem to have been more zealous for their religion than the native Jews; it was with difficulty that they retained the practice and profession of it in the country where they lived, where they were as speckled birds, and not without great expense and toil that they kept up their attendance at Jerusalem, and this made them more active sticklers for Judaism than those were whose profession of their religion was cheap and easy. They were of the synagogue which is called the synagogue of the Libertines; the Romans called those Liberti, or Libertini, who either, being foreigners, were naturalized, or, being slaves by birth, were manumitted, or made freemen. Some think that these Libertines were such of the Jews as had obtained the Roman freedom, as Paul had (Act 22:27, Act 22:28); and it is probable that he was the most forward man of this synagogue of the Libertines in disputing with Stephen, and engaged others in the dispute, for we find him busy in the stoning of Stephen, and consenting to his death. There were others that belonged to the synagogue of the Cyrenians and Alexandrians, of which synagogue the Jewish writers speak; and others that belonged to their synagogue who were of Cilicia and Asia; and if Paul, as a freeman of Rome, did not belong to the synagogue of the Libertines, he belonged to this, as a native of Tarsus, a city of Cilicia: it is probable that he might be a member of both. The Jews that were born in other countries, and had concerns in them, had frequent occasion, not only to resort to, but to reside in, Jerusalem. Each nation had its synagogue, as in London there are French, and Dutch, and Danish churches: and those synagogues were the schools to which the Jews of those nations sent their youth to be educated in the Jewish learning. Now those that were tutors and professors in these synagogues, seeing the gospel grow, and the rulers conniving at the growth of it, and fearing what would be the consequence of it to the Jewish religion, which they were jealous for, being confident of the goodness of their cause, and their own sufficiency to manage it, would undertake to run down Christianity by force of argument. It was a fair and rational way of dealing with it, and what religion is always ready to admit. Produce your cause, saith the Lord, bring forth your strong reasons, Isa 41:21. But why did they dispute with Stephen? And why not with the apostles themselves? (1.) Some think because they despised the apostles as unlearned and ignorant men, whom they thought it below them to engage with; but Stephen was bred a scholar, and they thought it their honour to meddle with their match. (2.) Others think it was because they stood in awe of the apostles, and could not be so free and familiar with them as they could be with Stephen, who was in an inferior office. (3.) Perhaps, they having given a public challenge, Stephen was chosen and appointed by the disciples to be their champion; for it was not meet that the apostles should leave the preaching of the word of God to engage in controversy. Stephen, who was only a deacon in the church, and a very sharp young man, of bright parts, and better qualified to deal with wrangling disputants than the apostles themselves, was appointed to this service. Some historians say that Stephen had been bred up at the feet of Gamaliel, and that Saul and the rest of them set upon him as a deserter, and with a particular fury made him their mark. (4.) It is probable that they disputed with Stephen because he was zealous to argue with them and convince them, and this was the service to which God had called him. 2. We are here told how he carried the point in this dispute (Act 6:10): They were not able to resist the wisdom and the Spirit by which he spoke. They could neither support their own arguments nor answer his. He proved by such irresistible arguments that Jesus is the Christ, and delivered himself with so much clearness and fulness that they had nothing to object against what he said; though they were not convinced, yet they were confounded. It is not said, They were not able to resist him, but, They were not able to resist the wisdom and the Spirit by which he spoke, that Spirit of wisdom which spoke by him. Now was fulfilled that promise, I will give you a mouth and wisdom which all your adversaries shall not be able to gainsay nor resist, Luk 21:15. They thought they had only disputed with Stephen, and could make their part good with him; but they were disputing with the Spirit of God in him, for whom they were an unequal match. III. At length, he sealed it with his blood; so we shall find he did in the next chapter; here we have some steps taken by his enemies towards it. When they could not answer his arguments as a disputant, they prosecuted him as a criminal, and suborned witnesses against him, to swear blasphemy upon him. "On such terms (saith Mr. Baxter here) do we dispute with malignant men. And it is next to a miracle of providence that no greater number of religious persons have been murdered in the world, by the way of perjury and pretence of law, when so many thousands hate them who make no conscience of false oaths." They suborned men, that is, instructed them what to say, and then hired them to swear it. They were the more enraged against him because he had proved them to be in the wrong, and shown them the right way; for which they ought to have given him their best thanks. Was he therefore become their enemy, because he told them the truth, and proved it to be so? Now let us observe here, 1. How with all possible art and industry they incensed both the government and the mob against him, that, if they could not prevail by the one, they might by the other (Act 6:12): They stirred up the people against him, that, if the sanhedrim should still think fit (according to Gamaliel's advice) to let him alone, yet they might run him down by a popular rage and tumult; they also found means to stir up the elders and scribes against him, that, if the people should countenance and protect him, they might prevail by authority. Thus they doubted not but to gain their point, when then had two strings to their bow. 2. How they got him to the bar: They came upon him, when he little thought of it, and caught him and brought him to the council. They came upon him in a body, and flew upon him as a lion upon his prey; so the word signifies. By their rude and violent treatment of him, they would represent him, both to the people, and to the government, as a dangerous man, that would either flee from justice if he were not watched, or fight with it if he were not put under a force. Having caught him, they brought him triumphantly into the council, and, as it should seem, so hastily that he had none of his friends with him. They had found, when they brought many together, that they emboldened one another, and strengthened one another's hands; and therefore they will try how to deal with them singly. 3. How they were prepared with evidence ready to produce against him. They were resolved that they would not be run a-ground, as they were when they brought our Saviour upon his trial, and then had to seek for witnesses. These were got ready beforehand, and were instructed to make oath that they had heard him speak blasphemous words against Moses and against God (Act 6:11) - against this holy place and the law (Act 6:13); for they heard him say what Jesus would do to their place and their customs, Act 6:14. It is probable that he had said something to that purport; and yet those who swore it against him are called false witnesses, because, though there was something of truth in their testimony, yet they put a wrong and malicious construction upon what he had said, and perverted it. Observe, (1.) What was the general charge exhibited against him - that he spoke blasphemous words; and, to aggravate the matter, "He ceases not to speak blasphemous words; it is his common talk, his discourse in all companies; wheresoever he comes, he makes it his business to instil his notions into all he converses with." It intimates likewise something of contumacy and contempt of admonition. "He has been warned against it, and yet ceases not to talk at this rate." Blasphemy is justly reckoned a heinous crime (to speak contemptibly and reproachfully of God our Maker), and therefore Stephen's persecutors would be thought to have a deep concern upon them for the honour of God's name, and to do this in a jealousy for that. As it was with the confessors and martyrs of the Old Testament, so it was with those of the New - their brethren that hated them, and cast them out, said, Let the Lord be glorified; and pretended they did him service in it. He is said to have spoken blasphemous words against Moses and against God. Thus far they were right, that those who blaspheme Moses (if they meant the writings of Moses, which were given by inspiration of God) blaspheme God himself. Those that speak reproachfully of the scriptures, and ridicule them, reflect upon God himself, and do despite to him. His great intention is to magnify the law and make it honourable; those therefore that vilify the law, and make it contemptible, blaspheme his name; for he has magnified his word above all his name. But did Stephen blaspheme Moses? By no means, he was far from it. Christ, and the preachers of his gospel, never said any thing that looked like blaspheming Moses; they always quoted his writings with respect, appealed to them, and said no other things than what Moses said should come; very unjustly therefore is Stephen indicted for blaspheming Moses. But, (2.) Let us see how this charge is supported and made out; why, truly, when the thing was to be proved, all they can charge him with is that he hath spoken blasphemous words against this holy place and the law; and this must be deemed and taken as blasphemy against Moses and against God himself. Thus does the charge dwindle when it comes to the evidence. [1.] He is charged with blaspheming this holy place. Some understand this of the city of Jerusalem, which was the holy city, and which they had a mighty jealousy for. But it is rather meant of the temple, that holy house. Christ was condemned as a blasphemer for words which were thought to reflect upon the temple, which they seemed concerned for the honour of, even when they by their wickedness had profaned it. [2.] He is charged with blaspheming the law, of which they made their boast, and in which they put their trust, when through breaking the law they dishonoured God, Rom 2:23. Well, but how can they make this out? Why, here the charge dwindles again; for all they can accuse him of is that they had themselves heard him say (but how it came in, or what explication he gave to if, they think not themselves bound to give account) that this Jesus of Nazareth, who was so much talked of, shall destroy this place, and change the customs which Moses delivered to us. He could not be charged with having said any thing to the disparagement either of the temple or of the law. The priests had themselves profaned the temple, by making it not only a house of merchandise, but a den of thieves; yet they would be thought zealous for the honour of it, against one that had never said any thing amiss of it, but had attended it more as a house of prayer, according to the true intention of it, than they had. Nor had he ever reproached the law as they had. But, First, He had said, Jesus of Nazareth shall destroy this place, destroy the temple, destroy Jerusalem. It is probable that he might say so; and what blasphemy was it against the holy place to say that it should not be perpetual any more than Shiloh was, and that the just and holy God would not continue the privileges of his sanctuary to those that abused them? Had not the prophets given the same warning to their fathers of the destruction of that holy place by the Chaldeans? Nay, when the temple was first built, had not God himself given the same warning: This house, which is high, shall be an astonishment, Ch2 7:21. And is he a blasphemer, then, who tells them that Jesus of Nazareth, if they continue their opposition to him, will bring a just destruction upon their place and nation, and they may thank themselves? Those wickedly abuse their profession of religion who, under colour of that, call the reproofs given them for their disagreeable conversations blasphemous reflections upon their religion. Secondly, He had said, This Jesus shall change the customs which Moses delivered to us. And it was expected that in the days of the Messiah they should be changed, and that the shadows should be done away when the substance was come; yet this was no essential change of the law, but the perfecting of it. Christ came, not to destroy, but to fulfil, the law; and, if he changed some customs that Moses delivered, it was to introduce and establish those that were much better; and if the Jewish church had not obstinately refused to come into this new establishment, and adhered to the ceremonial law, for aught I know their place had not been destroyed; so that for putting them into a certain way to prevent their destruction, and for giving them certain notice of their destruction if they did not take that way, he is accused as a blasphemer. IV. We are here told how God owned him when he was brought before the council, and made it to appear that he stood by him (Act 6:15): All that sat in the council, the priests, scribes, and elders, looking stedfastly on him, being a stranger, and one they had not yet had before them, saw his face as it had been the face of an angel. It is usual for judges to observe the countenance of the prisoner, which sometimes is an indication either of guilt or innocence. Now Stephen appeared at the bar with the countenance as of an angel. 1. Perhaps it intimates no more than that he had an extraordinarily pleasant, cheerful countenance, and there was not in it the least sign either of fear for himself or anger at his persecutors. He looked as if he had never been better pleased in his life than he was now when he was called out to bear his testimony to the gospel of Christ, thus publicly, and stood fair for the crown of martyrdom. Such an undisturbed serenity, such an undaunted courage, and such an unaccountable mixture of mildness and majesty, there was in his countenance, that every one said he looked like an angel; enough surely to convince the Sadducees that there are angels, when they saw before their eyes an incarnate angel. 2. It should rather seem that there was a miraculous splendour and brightness upon his countenance, like that of our Saviour when he was transfigured - or, at least, that of Moses when he came down from the mount - God designing thereby to put honour upon his faithful witness and confusion upon his persecutors and judges, whose sin would be highly aggravated, and would be indeed a rebellion against the light, if, notwithstanding this, they proceeded against him. Whether he himself knew that the skin of his face shone or no we are not told; but all that sat in the council saw it, and probably took notice of it to one another, and an arrant shame it was that when they saw, and could not but see by it that he was owned of God, they did not call him from standing at the bar to sit in the chief seat upon the bench. Wisdom and holiness make a man's face to shine, and yet these will not secure men from the greatest indignities; and no wonder, when the shining of Stephen's face could not be his protection; though it had been easy to prove that if he had been guilty of putting any dishonour upon Moses God would not thus have put Moses's honour upon him.

We have here an account of the planting and watering of a church at Antioch, the chief city of Syria, reckoned afterwards the third most considerable city of the empire, only Rome and Alexandria being preferred before it, next to whose patriarch that of Antioch took place. It stood where Hamath or Riblah did, which we read of in the Old Testament. It is suggested that Luke, the penman of this history, as well as Theophilus, to whom he dedicates it, was of Antioch, which may be the reason why he takes more particular notice of the success of the gospel at Antioch, as also because there it was that Paul began to be famous, towards the story of whom he is hastening. Now concerning the church at Antioch observe, I. The first preachers of the gospel there were such as were dispersed from Jerusalem by persecution, that persecution which arose five or six years ago (as some compute), at the time of Stephen's death (Act 11:19): They travelled as far as Phenice and other places preaching the word. God suffered them to be persecuted, that thereby they might be dispersed in the world, sown as seed to God, in order to their bringing forth much fruit. Thus what was intended for the hurt of the church was made to work for its good; as Jacob's curse of the tribe of Levi (I will divide them in Jacob, and scatter them in Israel) was turned into a blessing. The enemies designed to scatter and lose them, Christ designed to scatter and use them. Thus the wrath of man is made to praise God. Observe, 1. Those that fled from persecution did not flee from their work; though for the time they declined suffering, yet they did not decline service; nay, they threw themselves into a larger field of opportunity than before. Those that persecuted the preachers of the gospel hoped thereby to prevent their carrying it to the Gentile world; but it proved that they did but hasten it the sooner. Howbeit, they meant not so, neither did their heart think so. Those that were persecuted in one city fled to another; but they carried their religion along with them, not only that they might take the comfort of it themselves, but that they might communicate it to others, thus showing that when they got out of the way it was not because they were afraid of suffering, but because they were willing to reserve themselves for further service. 2. They pressed forward in their work, finding that the good pleasure of the Lord prospered in their hands. When they had preached successfully in Judea, Samaria, and Galilee, they got out of the borders of the land of Canaan, and travelled into Phoenicia, into the island of Cyprus, and into Syria. Though the further they travelled the more they exposed themselves, yet they travelled on; plus ultra-further still, was their motto; grudging no pains, and dreading no perils, in carrying on so good a work, and serving so good a Master. 3. They preached the word to none but to the Jews only who were dispersed in all those parts, and had synagogues of their own, in which they met with them by themselves, and preached to them. They did not yet understand that the Gentiles were to be fellow-heirs, and of the same body; but left the Gentiles either to turn Jews, and so come into the church, or else remain as they were. 4. They particularly applied themselves to the Hellenist Jews, here called the Grecians, that were at Antioch. Many of the preachers were natives of Judea and Jerusalem; but some of them were by birth of Cyprus and Cyrene, as Barnabas himself (Act 4:36), and Simon (Mar 15:21), but had their education in Jerusalem; and these, being themselves Grecian Jews, had a particular concern for those of their own denomination and distinction, and applied themselves closely to them at Antioch. Dr. Lightfoot says that they were there called Hellenists, or Grecians, because they were Jews of the corporation or enfranchisement of the city; for Antioch was a Syrogrecian city. To them they preached the Lord Jesus. This was the constant subject of their preaching; what else should the ministers of Christ preach, but Christ - Christ, and him crucified - Christ, and him glorified? 5. They had wonderful success in their preaching, Act 11:21. (1.) Their preaching was accompanied with a divine power: The hand of the Lord was with them, which some understand of the power they were endued with to work miracles for the confirming of their doctrine; in these the Lord was working with them, for he confirmed the word with signs following (Mar 16:20); in these God bore them witness, Heb 2:4. But I rather under-stand it of the power of divine grace working on the hearts of the hearers, and opening them, as Lydia's heart was opened, because many saw the miracles who were not converted; but when by the Spirit the understanding was enlightened, and the will bowed to the gospel of Christ, that was a day of power, in which volunteers were enlisted under the banner of the Lord Jesus, Psa 110:3. The hand of the Lord was with them, to bring that home to the hearts and consciences of men which they could but speak to the outward ear. Then the word of the Lord gains its end, when the hand of the Lord goes along with it, to write it in their heart. Then people are brought to believe the report of the gospel, when with it the arm of the Lord is revealed (Isa 53:1), when God teaches with a strong hand, Isa 8:11. These were not apostles, but ordinary ministers, yet they had the hand of the Lord with them, and did wonders. (2.) Abundance of good was done: A great number believed, and turned unto the Lord - many more than could have been expected, considering the outward disadvantages they laboured under: some of all sorts of people were wrought upon, and brought into obedience to Christ. Observe, What the change was. [1.] They believed; they were convinced of the truth of the gospel, and subscribed to the record God had given in it concerning his Son. [2.] The effect and evidence of this was that they turned unto the Lord. They could not be said to turn from the service of idols, for they were Jews, worshippers of the true God only; but they turned from a confidence in the righteousness of the law, to rely only upon the righteousness of Christ, the righteousness which is by faith; they turned from a loose, careless, carnal way of living, to live a holy, heavenly, spiritual, and divine life; they turned from worshipping God in show and ceremony, to worship him in spirit and in truth. They turned to the Lord Jesus, and he became all in all with them. This was the work of conversion wrought upon them, and it must be wrought upon every one of us. It was the fruit of their faith. All that sincerely believe will turn to the Lord; for, whatever we profess or pretend, we do not really believe the gospel if we do not cordially embrace Christ offered to us in the gospel. II. The good work thus begun at Antioch was carried on to great perfection; and the church, thus founded, grew to be a flourishing one, by the ministry of Barnabas and Saul, who built upon the foundation which the other preachers had laid, and entered into their labours, Joh 4:37, Joh 4:38. 1. The church at Jerusalem sent Barnabas thither, to nurse this new-born church, and to strengthen the hands both of preachers and people, and put a reputation upon the cause of Christ there. (1.) They heard the good news, that the gospel was received at Antioch, Act 11:22. The apostles there were inquisitive how the work went on in the countries about; and, it is likely, kept up a correspondence with all parts where preachers were, so that tidings of these things, of the great numbers that were converted at Antioch, soon came to the ears of the church that was in Jerusalem. Those that are in the most eminent stations in the church ought to concern themselves for those in a lower sphere. (2.) They despatched Barnabas to them with all speed; they desired him to go, and assist and encourage these hopeful beginnings. They sent him forth as an envoy from them, and a representative of their whole body, to congratulate them upon the success of the gospel among them, as matter of rejoicing both to preachers and hearers, and with both they rejoiced. He must go as far as Antioch. It was a great way, but, far as it was, he was willing to undertake the journey for a public service. It is probable that Barnabas had a particular genius for work of this kind, was active and conversable, loved to be in motion, and delighted in doing good abroad as much as others in doing good at home, was as much of Zebulun's spirit, who rejoiced in his going out, as others are of Issachar's, who rejoiced in his tent; and, his talent lying this way, he was fittest to be employed in this work. God gives various gifts for various services. (3.) Barnabas was wonderfully pleased to find that the gospel got ground, and that some of his countrymen, men of Cyprus (of which country he was, Act 4:36) were instrumental in it (Act 11:23): When he came, and had seen the grace of God, the tokens of God's good-will to the people of Antioch and the evidences of his good work among them, he was glad. He took time to make his observations, and not only in their public worship, but in their common conversations and in their families, he saw the grace of God among them. Where the grace of God is it will be seen, as the tree is known by its fruits; and, where it is seen, it ought to be owned. What we see which is good in any we must call God's grace in them, and give that grace the glory of it; and we ought ourselves to take the comfort of it, and make it the matter of our rejoicing. We must be glad to see the grace of God in others, and the more when we see it where we did not expect it. (4.) He did what he could to fix them, to confirm those in the faith who were converted to the faith. He exhorted them - parekalei. It is the same word with that by which the name of Barnabas is interpreted (Act 4:36), huios paraklēseōs - a son of exhortation; his talent lay that way, and he traded with it; let him that exhorteth attend to exhortation, Rom 12:8. Or, being a son of consolation (for so we render the word), he comforted or encouraged them with purpose of heart to cleave to the Lord. The more he rejoiced in the beginning of the good work among them, the more earnest he was with them to proceed according to these good beginnings. Those we have comfort in we should exhort. Barnabas was glad for what he saw of the grace of God among them, and therefore was the more earnest with them to persevere. [1.] To cleave to the Lord. Note, Those that have turned to the Lord are concerned to cleave unto the Lord, not to fall off from following him, not to flag and tire in following him. To cleave to the Lord Jesus is to live a life of dependence upon him and devotedness to him: not only to hold him fast, but to hold fast by him, to be strong in the Lord and in the power of his might. [2.] To cleave to him with purpose of heart, with an intelligent, firm, and deliberate resolution, founded upon good grounds, and fixed upon that foundation, Psa 108:1. It is to bind our souls with a bond to be the Lord's, and to say as Ruth, Entreat me not to leave him, or to return from following after him. (5.) Herein he gave a proof of his good character (Act 11:24): He was a good man, and full of the Holy Ghost, and of faith, and approved himself so upon this occasion. [1.] He showed himself to be a man of a very sweet, affable, courteous disposition, that had himself the art of obliging, and could teach others. He was not only a righteous man, but a good man, a good-tempered man. Ministers that are so recommend themselves and their doctrine very much to the good opinion of those that are without. He was a good man, that is, a charitable man; so he had approved himself, when he sold an estate, and gave the money to the poor, Act 4:37. [2.] By this it appeared that he was richly endued with the gifts and graces of the Spirit. The goodness of his natural disposition would not have qualified him for this service if he had not been full of the Holy Ghost, and so full of power by the Spirit of the Lord. [3.] He was full of faith, full of the Christian faith himself, and therefore desirous to propagate it among others; full of the grace of faith, and full of the fruits of that faith that works by love. He was sound in the faith, and therefore pressed them to be so. (6.) He was instrumental to do good, by bringing in those that were without, as well as by building up those that were within: Much people were added to the Lord, and thereby added to the church; many were turned to the Lord before, yet more are to be turned; it is done as thou hast commanded, and yet there is room. 2. Barnabas went to fetch Saul, to join with him in the work of the gospel at Antioch. The last news we heard of him was that, when his life was sought at Jerusalem, he was sent away to Tarsus, the city where he was born, and, it should seem, he continued there ever since, doing good, no doubt. But now Barnabas takes a journey to Tarsus on purpose to see what had become of him, to tell him what a door of opportunity was opened at Antioch, and to desire him to come and spend some time with him there, Act 11:25, Act 11:26. And here also it appears that Barnabas was a good sort of a man in two things - (1.) That he would take so much pains to bring an active useful man out of obscurity. It was he that introduced Saul to the disciples at Jerusalem, when they were shy of him; and it was he that brought him out of the corner into which he was driven, into a more public station. It is a very good work to fetch a candle from under a bushel, and to set it in a candlestick. (2.) That he would bring in Saul at Antioch, who, being a chief speaker (Act 14:12), and probably a more popular preacher, would be likely to eclipse him there, by outshining him; but Barnabas is very willing to be eclipsed when it is for the public service. If God by his grace inclines us to do what good we can, according to the ability we have, we ought to rejoice if others that have also larger capacities have larger opportunities, and do more good than we can do. Barnabas brought Saul to Antioch, though it might be the lessening of himself, to teach us to seek the things of Christ more than our own things. 3. We are here further told, (1.) What service was now done to the church at Antioch. Paul and Barnabas continued there a whole year, presiding in their religious assemblies, and preaching the gospel, Act 11:26. Observe, [1.] The church frequently assembled. The religious assemblies of Christians are appointed by Christ for his honour, and the comfort and benefit of his disciples. God's people of old frequently came together, at the door of the tabernacle of the congregation; places of meeting are now multiplied, but they must come together, though it be with difficulty and peril. [2.] Ministers were the masters of those assemblies, and held those courts in Christ's name to which all that hold by, fRom. and under him, owe suit and service. [3.] Teaching the people is one part of the work of ministers, when they preside in religious assemblies. They are not only to be the people's mouth to God in prayer and praise, but God's mouth to the people in opening the scriptures, and teaching out of them the good knowledge of the Lord. [4.] It is a great encouragement to ministers when they have opportunity of teaching much people, of casting the net of the gospel where there is a large shoal of fish, in hopes that the more may be enclosed. [5.] Preaching is not only for the conviction and conversion of those that are without, but for the instruction and edification of those that are within. A constituted church must have its teachers. (2.) What honour was now put upon the church at Antioch: There the disciples were first called Christians; it is probable they called themselves so, incorporated themselves by that title, whether by some solemn act of the church or ministers, or whether this name insensibly obtained there by its being frequently used in their praying and preaching, we are not told; but it should seem that two such great men as Paul and Barnabas continuing there so long, being exceedingly followed, and meeting with no opposition, Christian assemblies made a greater figure there than any where, and became more considerable, which was the reason of their being called Christians first there, which, if there were to be a mother-church to rule over all other churches, would give Antioch a better title to the honour than Rome can pretend to. Hitherto those who gave up their names to Christ were called disciples, learners, scholars, trained up under him, in order to their being employed by him; but henceforward they were called Christians. [1.] Thus the reproachful names which their enemies had hitherto branded them with would, perhaps, be superseded and disused. They called them Nazarenes (Act 24:5), the men of that way, that by-way, which had no name; and thus they prejudiced people against them. To remove the prejudice, they gave themselves a name which their enemies could not but say was proper. [2.] Thus those who before their conversion had been distinguished by the names of Jews and Gentiles might after their conversion be called by one and the same name, which would help them to forget their former dividing names, and prevent their bringing their former marks of distinction, and with them the seeds of contention, into the church. Let not one say, "I was a Jew;" nor the other, "I was a Gentile;" when both the one and the other must now say, "I am a Christian." [3.] Thus they studied to do honour to their Master, and showed that they were not ashamed to own their relation to him, but gloried in it; as the scholars of Plato called themselves Platonists, and so the scholars of other great men. They took their denomination not from the name of his person, Jesus, but of his office, Christ - anointed, so putting their creed into their names, that Jesus is the Christ; and they were willing all the world should know that this is the truth they will live and die by. Their enemies will turn this name to their reproach, and impute it to them as their crime, but they will glory in it: If this be to be vile, I will be yet more vile. [4.] Thus they now owned their dependence upon Christ, and their receivings from him; not only that they believed in him who is the anointed, but that through him they themselves had the anointing, Jo1 2:20, Jo1 2:27. And God is said to have anointed us in Christ, Co2 1:21. [5.] Thus they laid upon themselves, and all that should ever profess that name, a strong and lasting obligation to submit to the laws of Christ, to follow the example of Christ, and to devote themselves entirely to the honour of Christ - to be to him for a name and a praise. Are we Christians? Then we ought to think, and speak, and act, in every thing as becomes Christians, and to do nothing to the reproach of that worthy name by which we are called; that that may not be said to us which Alexander said to a soldier of his own name that was noted for a coward, Aut nomen, aut mores muta - Either change thy name or mend thy manners. And as we must look upon ourselves as Christians, and carry ourselves accordingly, so we must look upon others as Christians, and carry ourselves towards them accordingly. A Christian, though not in every thing of our mind, should be loved and respected for his sake whose name he bears, because he belongs to Christ. [6.] Thus the scripture was fulfilled, for so it was written (Isa 62:2) concerning the gospel-church, Thou shalt be called by a new name, which the mouth of the Lord shall name. And it is said to the corrupt and degenerate church of the Jews, The Lord God shall slay thee, and call his servants by another name, Isa 65:15.

When our Lord Jesus ascended on high he gave gifts unto men, not only apostles and evangelists, but prophets, who were enabled by the Spirit to foresee and foretel things to come, which not only served for a confirmation of the truth of Christianity (for all that these prophets foretold came to pass, which proved that they were sent of God, Deu 18:22; Jer 28:9), but was also of great use to the church, and served very much for its guidance. Now here we have, I. A visit which some of these prophets made to Antioch (Act 11:27): In these days, during that year that Barnabas and Saul lived at Antioch, there came prophets from Jerusalem to Antioch: we are not told how many, nor is it certain whether these were any of those prophets that we afterwards find in the church at Antioch, Act 13:1. 1. They came from Jerusalem, probably because they were not now so much regarded there as they had been; they saw their work in a manner done there, and therefore thought it time to be gone. Jerusalem had been infamous for killing the prophets and abusing them, and therefore is now justly deprived of these prophets. 2. They came to Antioch, because they heard of the flourishing state of that church, and there they hoped they might be of some service. Thus should every one as he hath received the gift minister the same. Barnabas came to exhort them, and they, having received the exhortation well, now have prophets sent them to show them things to come, as Christ had promised, Joh 16:13. Those that are faithful in their little shall be entrusted with more. The best understanding of scripture-predictions is to be got in the way of obedience to scripture-instructions. II. A particular prediction of a famine approaching, delivered by one of these prophets, his name Agabus; we read of him again prophesying Paul's imprisonment, Act 21:10, Act 21:11. Here he stood up, probably in one of their public assemblies, and prophesied, Act 11:28. Observe, 1. Whence he had his prophecy. What he said was not of himself, nor a fancy of his own, nor an astronomical prediction, nor a conjecture upon the present workings of second causes, but he signified it by the Spirit, the Spirit of prophecy, that there should be a famine; as Joseph, by the Spirit enabling him, understood Pharaoh's dreams, foretold the famine in Egypt, and Elijah the famine in Israel in Ahab's time. Thus God revealed his secrets to his servants the prophets. 2. What the prophecy was: There should be great dearth throughout all the world, by unseasonable weather, that corn should be scarce and dear, so that many of the poor should perish for want of bread. This should be not in one particular country, but through all the world, that is, all the Roman empire, which they in their pride, like Alexander before them, called the world. Christ had foretold in general that there should be famines (Mat 24:7; Mar 13:8; Luk 21:11); but Agabus foretels one very remarkable famine now at hand. 3. The accomplishment of it: It came to pass in the days of Claudius Caesar; it began in the second year of his reign, and continued to the fourth, if not longer. Several of the Roman historians make mention of it, as does also Josephus. God sent them the bread of life, and they rejected it, loathed the plenty of that manna; and therefore God justly broke the staff of bread, and punished them with famine; and herein he was righteous. They were barren, and did not bring forth to God, and therefore God made the earth barren to them. III. The good use they made of this prediction. When they were told of a famine at hand, they did not do as the Egyptians, hoard up corn for themselves; but, as became Christians, laid by for charity to relieve others, which is the best preparative for our own sufferings and want. It is promised to those that consider the poor that God will preserve them, and keep them alive, and they shall be blessed upon the earth, Psa 41:1, Psa 41:2. And those who show mercy, and give to the poor, shall not be ashamed in the evil time, but in the days of famine they shall be satisfied, Psa 37:19, Psa 37:21. The best provision we can lay up against a dear time is to lay up an interest in these promises, by doing good, and communicating, Luk 12:33. Many give it as a reason why they should be sparing, but the scripture gives it as a reason why we should be liberal, to seven, and also to eight, because we know not what evil shall be upon the earth, Ecc 11:2. Observe, 1. What they determined - that every man, according to his ability, should send relief to the brethren that dwelt in Judea, Act 11:29. (1.) The persons that were recommended to them as objects for charity were the brethren that dwelt in Judea. Though we must, as we have opportunity, do good to all men, yet we must have a special regard to the household of faith, Gal 6:10. No poor must be neglected, but God's poor most particularly regarded. The care which every particular church ought to take of their own poor we were taught by the early instance of that in the church at Jerusalem, where the ministration was so constant that none lacked, Act 4:34. But the communion of saints in that instance is here extended further, and provision is made by the church at Antioch for the relief of the poor in Judea, whom they call their brethren. It seems it was the custom of the Jews of the dispersion to send money to those Jews who dwelt in Judea, for the relief of the poor that were among them, and to make collections for that purpose (Tully speaks of such a thing in his time, Orat. pro Flacco), which supposes there were many poor in Judea, more than in other countries, so that the rich among them were not able to bear the charge of keeping them from starving; either because their land had become barren, though it had been a fruitful land, for the iniquity of those that dwelt therein, or because they had no traffic with other nations. Now we may suppose that the greatest part of those who turned Christians in that country were the poor (Mat 11:5, The poor are evangelized), and also that when the poor turned Christians they were put out of the poor's book, and cut off from their shares in the public charity; and it were easy to foresee that if there came a famine it would go very hard with them; and, if any of them should perish for want, it would be a great reproach to the Christian profession; and therefore this early care was taken, upon notice of this famine coming, to send them a stock beforehand, lest, if it should be deferred till the famine came, it should be too late. (2.) The agreement there was among the disciples about it, that every man should contribute, according to his ability, to this good work. The Jews abroad, in other countries, grew rich by trade, and many of the rich Jews became Christians, whose abundance ought to be a supply to the want of their poor brethren that were at a great distance; for the case of such ought to be considered, and not theirs only that live among us. Charitable people are traders with what God has given them, and the merchants find their account in sending effects to countries that lie very remote; and so should we in giving alms to those afar off that need them, which therefore we should be forward to do when we are called to it. Every man determined to send something, more or less, according to his ability, what he could spare from the support of himself and his family, and according as God had prospered him. What may be said to be according to our ability we must judge for ourselves, but must be careful that we judge righteous judgment. 2. What they did - they did as they determined (Act 11:30). Which also they did. They not only talked of it, but they did it. Many a good motion of that kind is made and commended, but is not prosecuted, and so comes to nothing. But this was pursued, the collection was made, and was so considerable that they thought it worth while to send Barnabas and Saul to Jerusalem, to carry it to the elders there, though they would want their labours in the mean time at Antioch. They sent it, (1.) To the elders, the presbyters, the ministers or pastors, of the churches in Judea, to be by them distributed according to the necessity of the receivers, as it had been contributed according to the ability of the givers. (2.) It was sent by Barnabas and Saul, who perhaps wanted an occasion to go to Jerusalem, and therefore were willing to take this. Josephus tells us that at this time king Irates sent his charity to the chief men of Jerusalem, for the poor of that country; and Helena, queen of the Adiabeni, being now at Jerusalem, and hearing of many that died of famine there, and in the country about, sent for provisions from Cyprus and Alexandria, and distributed them among the people; so says Dr. Lightfoot, who also computes, by the date of Paul's rapture, "fourteen years before he wrote the second Epistle to the Corinthians" (Co2 12:1, Co2 12:2), that it was in this journey of his to Jerusalem, with these alms and offerings, that he had his trance in the temple (which he speaks of, Act 22:17), and in that trance was rapt up into the third heaven; and then it was that Christ told him he would send him thence unto the Gentiles, which accordingly he did as soon as ever he came back to Antioch. It is no disparagement, in an extraordinary case, for ministers of the gospel to be messengers of the church's charity, though to undertake the constant care of that matter would ordinarily be too great a diversion from more needful work to those who have given themselves to prayer and the ministry of the word.

We have seen one unhappy difference among the brethren, which was of a public nature, brought to a good issue; but here we have a private quarrel between two ministers, no less men than Paul and Barnabas, not compromised indeed, yet ending well. I. Here is a good proposal Paul made to Barnabas to go and review their work among the Gentiles and renew it, to take a circuit among the churches they had planted, and see what progress the gospel made among them. Antioch was now a safe and quiet harbour for them: they had there no adversary nor evil occurrent; but Paul remembered that they only put in there to refit and refresh themselves, and therefore begins now to think of putting to sea again; and, having been in winter quarters long enough, he is for taking the field again, and making another campaign, in a vigorous prosecution of this holy war against Satan's kingdom. Paul remembered that the work appointed him was afar off among the Gentiles, and therefore he is here meditating a second expedition among them to do the same work, though to encounter the same difficulties; and this some days after, for his active spirit could not bear to be long out of work; no, nor his bold and daring spirit to be long out of danger. Observe, 1. To whom he makes this proposal - to Barnabas, his old friend and fellow-labourer; he invites his company and help in this work. We have need one of another, and may be in many ways serviceable one to another; and therefore should be forward both to borrow and lend assistance. Two are better than one. Every soldier has his comrade. 2. For whom the visit is designed: "Let us not presently begin new work, nor break up new ground; but let us take a view of the fields we have sown. Come, and let us get up early to the vineyards, let us see if the vine flourish, Sol 7:12. Let us go again and visit our brethren in every city where we have preached the word of the Lord." Observe, He calls all the Christians brethren, and not ministers only; for, Have we not all one Father? He has a concern for them in every city, even where the brethren were fewest and poorest, and most persecuted and despised; yet let us visit them. Wherever we have preached the word of the Lord, let us go and water the seed sown. Note, Those that have preached the gospel should visit those to whom them have preached it. As we must look after our praying, and hear what answer God gives to that; so we must look after our preaching, and see what success that has. Faithful ministers cannot but have a particular tender concern for those to whom they have preached the gospel, that they may not bestow upon them labour in vain. See Th1 3:5, Th1 3:6. 3. What was intended in this visit: "Let us see how they do," pōs echousi - how it is with them. It was not merely a compliment that he designed, nor did he take such a journey with a bare How do you do? No, he would visit them that he might acquaint himself with their case, and impart unto them such spiritual gifts as were suited to it; as the physician visits his recovering patient, that he may prescribe what is proper for the perfecting of his cure, and the preventing of a relapse. Let us see how they do, that is, (1.) What spirit they are of, how they stand affected, and how they behave themselves; it is probable that they frequently heard from them, "But let us go and see them; let us go and see whether they hold fast what we preached to them, and live up to it, that we may endeavour to reduce them if we find them wandering, to confirm them if we find them wavering, and to comfort them if we find them steady." (2.) What state they are in, whether the churches have rest and liberty, or whether they are not in trouble or distress, that we may rejoice with them if they rejoice, and caution them against security, and may weep with them if they weep, and comfort them under the cross, and may know the better how to pray for them. II. The disagreement between Paul and Barnabas about an assistant; it was convenient to have a young man with them that should attend on them and minister to them, and be a witness of their doctrine, manner of life, and patience, and that should be fitted and trained up for further service, by being occasionally employed in the present service. Now, 1. Barnabas would have his nephew John, whose surname was Mark, to go along with them, Act 15:37. He determined to take him, because he was his relation, and, it is likely, was brought up under him, and he had a kindness for him, and was solicitous for his welfare. We should suspect ourselves of partiality, and guard against it in preferring our relations. 2. Paul opposed it (Act 15:38): He thought not good to take him with them, ouk ēxiou - he did not think him worthy of the honour, nor fit for the service, who had departed from them, clandestinely as it should seem, without their knowledge, or wilfully, without their consent, from Pamphylia (Act 13:13), and went not with them to the work, because he was either lazy and would not take the pains that must be taken, or cowardly and would not run the hazard. He run his colours just as they were going to engage. It is probable that he promised very fair now that he would not do so again. But Paul thought it was not fit he should be thus honoured who had forfeited his reputation, nor thus employed who had betrayed his trust; at least, not till he had been longer tried. If a man deceive me once, it is his fault; but, if twice, it is my own, for trusting him. Solomon saith, Confidence in an unfaithful man in time of trouble is like a broken tooth, and a foot out of joint, which will hardly be used again, Pro 25:19. III. The issue of this disagreement: it came to such a height that they separated upon it. The contention, the paroxysm (so the word is), the fit of passion which this threw them both into, was so sharp that they departed asunder one from the other. Barnabas was peremptory that he would not go with Paul unless they took John Mark with them; Paul was as peremptory that he would not go if John did go with them. Neither would yield, and therefore there is no remedy but they must part. Now here is that which is very humbling, and just matter of lamentation, and yet very instructive. For we see, 1. That the best of men are but men, subject to like passions as we are, as these two good men had expressly owned concerning themselves (Act 14:15), and now it appeared too true. I doubt there was (as usually there is in such contentions) a fault on both sides; perhaps Paul was too severe upon the young man, and did not allow his fault the extenuation it was capable of, did not consider what a useful woman his mother was in Jerusalem (Act 12:12), nor make the allowances he might have made to Barnabas's natural affection. But it was Barnabas's fault that he took this into consideration, in a case wherein the interest of Christ's kingdom was concerned, and indulged it too much. And they were certainly both in fault to be hot as to let the contention be sharp (it is to be feared they gave one another some hard words), as also to be so stiff as each to stick resolutely to his opinion, and neither to yield. It is a pity that they did not refer the matter to a third person, or that some friend did not interpose to prevent its coming to an open rupture. Is there never a wise man among them to interpose his good offices, and to accommodate the matter, and to put them in mind of the Canaanite and the Perizzite that were now in the land, and that not only Jews and heathens, but the false brethren among themselves, would warm their hands at the flames of the contention between Paul and Barnabas? We must own it was their infirmity, and is recorded for our admonition; not that we must make use of it to excuse our own intemperate heats and passions, or to rebate the edge of our sorrow and shame for them; we must not say, "What if I was in a passion, were not Paul and Barnabas so?" No; but it must check our censures of others, and moderate them. If good men are soon put into a passion, we must make the best of it, it was the infirmity once of two of the best men that ever the world had. Repentance teaches us to be severe in reflections upon ourselves; but charity teaches us to be candid in our reflections upon others. It is only Christ's example that is a copy without a blot. 2. That we are not to think it strange if there be differences among wise and good men; we were told before that such offences would come, and here is an instance of it. Even those that are united to one and the same Jesus, and sanctified by one and the same Spirit, have different apprehensions, different opinions, different views, and different sentiments in points of prudence. It will be so while we are in this state of darkness and imperfection; we shall never be all of a mind till we come to heaven, where light and love are perfect. That is charity which never fails. 3. That these differences often prevail so far as to occasion separations. Paul and Barnabas, who were not separated by the persecutions of the unbelieving Jews, nor the impositions of the believing Jews, were yet separated by an unhappy disagreement between themselves. O the mischief that even the poor and weak remainders of pride and passion, that are found even in good men, do in the world, do in the church! Now wonder the consequences are so fatal where they reign. IV. The good that was brought out of this evil-meat out of the eater, and sweetness out of the strong. It was strange that even the sufferings of the apostles (as Phi 1:12), but much more strange that even the quarrels of the apostles, should tend to the furtherance of the gospel of Christ; yet so it proved here. God would not permit such things to be, if he knew not how to make them to serve his own purposes. 1. More places are hereby visited. Barnabas went one way; he sailed to Cyprus (v. 39), that famous island where they began their work (Act 13:4), and which was his own country, Act 4:36. Paul went another way into Cilicia, which was his own country, Act 21:39. Each seems to be influenced by his affection to his native soil, as usual (Nescio qu natale solum dulcedine cunctos ducit - There is something that attaches us all to our native soil), and yet God served his own purposes by it, for the diffusing of gospel light. 2. More hands are hereby employed in the ministry of the gospel among the Gentiles; for, (1.) John Mark, who had been an unfaithful hand, is not rejected, but is again made use of, against Paul's mind, and, for aught we know, proves a very useful and successful hand, though many think it was not the same with that Mark that wrote the gospel, and founded the church at Alexandria, and whom Peter calls his son, Pe1 5:13. (2.) Silas who was a new hand, and never yet employed in that work, nor intended to be, but to return to the service of the church at Jerusalem, had not God changed his mind (Act 15:33, Act 15:34), he is brought in, and engaged in that noble work. V. We may further observe, 1. That the church at Antioch seem to countenance Paul in what he did. Barnabas sailed with his nephew to Cyprus, and no notice was taken of him, nor a bene discessit - a recommendation given him. Note, Those that in their service of the church are swayed by private affections and regards forfeit public honours and respect. But, when Paul departed, he was recommended by the brethren to the grace of God. They thought he was in the right in refusing to make use of John Mark, and could not but blame Barnabas for insisting upon it, though he was one who had deserved well of the church (Act 11:22) before they knew Paul; and therefore they prayed publicly for Paul, and for the success of his ministry, encouraged him to go on in his work, and, though they could do nothing themselves to further him, they transferred the matter to the grace of God, leaving it to that grace both to work upon him and to work with him. Note, Those are happy at all times, and especially in times of disagreement and contention, who are enabled so to carry themselves as not to forfeit their interest in the love and prayers of good people. 2. That yet Paul afterwards seems to have had, though not upon second thoughts, yet upon further trial, a better opinion of John Mark than now he had; for he writes to Timothy (Ti2 4:11), Take Mark and bring him with thee, for he is profitable to me for the ministry; and he writes to the Colossians concerning Marcus, sister's son to Barnabas, that if he came to them they should receive him, bid him welcome, and employ him (Col 4:10), which teaches us, (1.) That even those whom we justly condemn we should condemn moderately, and with a great deal of temper, because we know not but afterwards we may see cause to think better of them, and both to make use of them and make friendship with them, and we should so regulate our resentments that if it should prove so we may not afterwards be ashamed of them. (2.) That even those whom we have justly condemned, if afterwards they prove more faithful, we should cheerfully receive, forgive and forget, and put a confidence in, and, as there is occasion, give a good word to. 3. That Paul, though he wanted his old friend and companion in the kingdom and patience of Jesus Christ, yet went on cheerfully in his work (Act 15:41): He went through Syria and Cilicia, countries which lay next to Antioch, confirming the churches. Though we change our colleagues, we do not change our principal president. And observe, Ministers are well employed, and ought to think themselves so, and be satisfied, when they are made use of confirming those that believe, as well as in converting those that believe not.

The sacred history leaves Paul upon his travels, and goes here to meet Apollos at Ephesus, and to give us some account of him, which was necessary to our understanding some passages in Paul's epistles. I. Here is an account of his character, when he came to Ephesus. 1. He was a Jew, born at Alexandria in Egypt, but of Jewish parents; for there were abundance of Jews in that city, since the dispersion of the people, as it was foretold (Deu 28:68): The Lord shall bring thee into Egypt again. His name was not Apollo, the name of one of the heathen gods, but Apollos, some think the same with Apelles, Rom 16:10. 2. He was a man of excellent good parts, and well fitted for public service. He was an eloquent man, and mighty in the scriptures of the Old Testament, in the knowledge of which he was, as a Jew, brought up. (1.) He had a great command of language: he was an eloquent man; he was anēr logios - a prudent man, so some; a learned man, so others; historiarum peritus - a good historian, which is an excellent qualification for the ministry: he was one that could speak well, so it properly signifies; he was an oracle of a man; he was famous for speaking pertinently and closely, fully and fluently, upon any subject. (2.) He had a great command of scripture-language, and this was the eloquence he was remarkable for. He came to Ephesus, being mighty in the scriptures, so the words are placed; having an excellent faculty of expounding scripture, he came to Ephesus, which was a public place, to trade with that talent, for the honour of God and the good of many. He was not only ready in the scriptures, able to quote texts off-hand, and repeat them, and tell you where to find them (many of the carnal Jews were so, who were therefore said to have the form of knowledge, and the letter of the law); but he was mighty in the scriptures. He understood the sense and meaning of them, he knew how to make use of them and to apply them, how to reason out of the scriptures, and to reason strongly; a convincing, commanding, confirming power went along with all his expositions and applications of the scripture. It is probable he had given proof of his knowledge of the scriptures, and his abilities in them, in many synagogues of the Jews. 3. He was instructed in the way of the Lord; that is, he had some acquaintance with the doctrine of Christ, had obtained some general notions of the gospel and the principles of Christianity, that Jesus is the Christ, and that prophet that should come into the world; the first notice of this would be readily embraced by one that was so mighty in the scripture as Apollos was, and therefore understood the signs of the times. He was instructed, katēchēmenos - he was catechised (so the word is), either by his parents or by ministers; he was taught something of Christ and the way of salvation by him. Those that are to teach others must first be themselves taught the word of the Lord, not only to talk of it, but to walk in it. It is not enough to have our tongues tuned to the word of the Lord, but we must have our feet directed into the way of the Lord. 4. Yet he knew only the baptism of John; he was instructed in the gospel of Christ as far as John's ministry would carry him, and no further; he knew the preparing of the way of the Lord by that voice crying in the wilderness, rather than the way of the Lord itself. We cannot but think he had heard of Christ's death and resurrection, but he was not let into the mystery of them, had not had opportunity of conversing with any of the apostles since the pouring out of the Spirit; or he had himself been baptized only with the baptism of John, but was not baptized with the Holy Ghost, as the disciples were at the day of pentecost. II. We have here the employment and improvement of his gifts at Ephesus; he came thither, seeking opportunities of doing and getting good, and he found both. 1. He there made a very good use of his gifts in public. He came, probably, recommended to the synagogue of the Jews as a fit man to be a teacher there, and according to the light he had, and the measure of the gift given to him, he was willing to be employed (Act 18:25): Being fervent in the Spirit, he spoke and taught diligently the things of the Lord. Though he had not the miraculous gifts of the Spirit, as the apostles had, he made use of the gifts he had; for the dispensation of the Spirit, whatever the measure of it is, is given to every man to profit withal. And our Savior, by a parable, designed to teach his ministers that though they had but one talent they must not bury that. We have seen how Apollos was qualified with a good head and a good tongue: he was an eloquent man, and mighty in the scriptures; he had laid in a good stock of useful knowledge, and had an excellent faculty of communicating it. Let us now see what he had further to recommend him as a preacher; and his example is recommended to the intimation of all preachers. (1.) He was a lively affectionate preacher; as he had a good head, so he had a good heart; he was fervent in Spirit. He had in him a great deal of divine fire as well as divine light, was burning as well as shining. He was full of zeal for the glory of God, and the salvation of precious souls. This appeared both in his forwardness to preach when he was called to it by the rulers of the synagogue, and in his fervency in his preaching. He preached as one in earnest, and that had his heart in his work. What a happy composition was here! Many are fervent in spirit, but are weak in knowledge, in scripture-knowledge - have far to seek for proper words and are full of improper ones; and, on the other hand, many are eloquent enough, and mighty in the scriptures, and learned, and judicious, but they have no life or fervency. Here was a complete man of God, thoroughly furnished for his work; both eloquent and fervent, full both of divine knowledge and of divine affections. (2.) He was an industrious laborious preacher. He spoke and taught diligently. He took pains in his preaching, what he delivered was elaborate; and he did not offer that to God, or to the synagogue, that either cost nothing or cost him nothing. He first worked it upon his own heart, and then laboured to impress it on those he preached to: he taught diligently, akribōs - accurately, exactly; every thing he said was well-weighed. (3.) He was an evangelical preacher. Though he knew only the baptism of John, yet that was the beginning of the gospel of Christ, and to that he kept close; for he taught the things of the Lord, of the Lord Christ, the things that tended to make way for him, and to set him up. The things pertaining to the kingdom of the Messiah were the subjects he chose to insist upon; not the things of the ceremonial law, though those would be pleasing to his Jewish auditors; not the things of the Gentile philosophy, though he could have discoursed very well on those things; but the things of the Lord. (4.) He was a courageous preacher: He began to speak boldly in the synagogue, as one who, having put confidence in God, did not fear the face of man; he spoke as one that knew the truth of what he said, and had no doubt of it, and that knew the worth of what he said and was not afraid to suffer for it; in the synagogue, where the Jews not only were present, but had power, there he preached the things of God, which he knew they were prejudiced against. 2. He there made a good increase of his gifts in private, not so much in study, as in conversation with Aquila and Priscilla. If Paul or some other apostle or evangelist had been at Ephesus, he would have instructed him; but, for want of better help, Aquila and Priscilla (who were tent-makers) expounded to him the way of God more perfectly. Observe, (1.) Aquila and Priscilla heard him preach in the synagogue. Though in knowledge he was much inferior to them, yet, having excellent gifts for public service, they encouraged his ministry, by a diligent and constant attendance upon it. Thus young ministers, that are hopeful, should be countenanced by grown Christians, for it becomes them to fulfil all righteousness. (2.) Finding him defective in his knowledge of Christianity, they took him to them, to lodge in the same house with them, and expounded to him the way of God, the way of salvation by Jesus Christ, more perfectly. They did not take occasion from what they observed of his deficiency either to despise him themselves, or to disparage him to others; did not call him a young raw preacher, not fit to come into a pulpit, but considered the disadvantages he had laboured under, as knowing only the baptism of John; and, having themselves got great knowledge in the truths of the gospel by their long intimate conversation with Paul, they communicated what they knew to him, and gave him a clear, distinct, and methodical account of those things which before he had but confused notions of. [1.] See here an instance of that which Christ has promised, that to him that hath shall be given; he that has, and uses what he has, shall have more. He that diligently traded with the talent he had doubled it quickly. [2.] See an instance of truly Christian charity in Aquila and Priscilla; they did good according to their ability. Aquila, though a man of great knowledge, yet did no undertake to speak in the synagogue, because he had not such gifts for public work as Apollos had; but he furnished Apollos with matter, and then left him to clothe it with acceptable words. Instructing young Christians and young ministers privately in conversation, who mean well, and perform well, as far as they go, is a piece of very good service, both to them and to the church. [3.] See an instance of great humility in Apollos. He was a very bright young man, of great parts and learning, newly come from the university, a popular preacher, and one mightily cried up and followed; and yet, finding that Aquila and Priscilla were judicious serious Christians, that could speak intelligently and experimentally of the things of God, though they were but mechanics, poor tent-makers, he was glad to receive instructions from them, to be shown by them his defects and mistakes, and to have his mistakes rectified by them, and his deficiencies made up. Young scholars may gain a great deal by converse with old Christians, as young students in the law may by old practitioners. Apollos, though he was instructed in the way of the Lord, did not rest in the knowledge he had attained, nor thought he understood Christianity as well as any man (which proud conceited young men are apt to do), but was willing to have it expounded to him more perfectly. Those that know much should covet to know more, and what they know to know it better, pressing forward towards perfection. [4.] Here is an instance of a good woman, though not permitted to speak in the church or in the synagogue, yet doing good with the knowledge God had given her in private converse. Paul will have the aged women to be teachers of good things Tit 2:3, Tit 2:4. III. Here is his preferment to the service of the church of Corinth, which was a larger sphere of usefulness than Ephesus at present was. Paul had set wheels a-going in Achaia and particularly at Corinth, the county-town. Many were stirred up by his preaching to receive the gospel, and they needed to be confirmed; and many were likewise irritated to oppose the gospel, and they needed to be confuted. Paul was gone, was called away to other work, and now there was a fair occasion in this vacancy for Apollos to set in, who was fitted rather to water than to plant, to build up those that were within than to bring in those that were without. Now here we have, 1. His call to this service, not by a vision, as Paul was called to Macedonia, no, nor so much as by the invitation of those he was to go to; but, (1.) He himself inclined to go: He was disposed to pass into Achaia; having heard of the state of the churches there, he had a mind to try what good he could do among them. Though there were those there who were eminent for spiritual gifts, yet Apollos thought there might be some work for him, and God disposed his mind that way. (2.) His friends encouraged him to go, and approved of his purpose; and, he being a perfect stranger there, they gave him a testimonial or letters of recommendation, exhorting the disciples in Achaia to entertain him and employ him. In this way, among others, the communion of churches is kept up, by the recommending of members and ministers to each other, when ministers, as Apollos here, are disposed to remove. Though those at Ephesus had a great loss of his labours, they did not grudge those in Achaia the benefit of them; but, on the contrary, used their interest in them to introduce him; for the churches of Christ, though they are many, yet they are one. 2. His success in this service, which both ways answered his intention and expectation; for, (1.) Believers were greatly edified, and those that had received the gospel were very much confirmed: He helped those much who had believed through grace. Note, [1.] Those who believe in Christ, it is through grace that they believe; it is not of themselves, it is God's gift to them; it is his work in them. [2.] Those who through grace do believe, yet still have need of help; as long as they are here in this world there are remainders of unbelief, and something lacking in their faith to be perfected, and the work of faith to be fulfilled. [3.] Faithful ministers are capable of being in many ways helpful to those who through grace do believe, and it is their business to help them, to help them much; and, when a divine power goes along with them, they will be helpful to them. (2.) Unbelievers were greatly mortified. Their objections were fully answered, the folly and sophistry of their arguments were discovered, so that they had nothing to say in defence of the opposition they made to the gospel; their mouths were stopped, and their faces filled with shame (Act 18:28): He mightily convinced the Jews, and that publicly, before the people; he did it, eutonōs - earnestly, and with a great deal of vehemence; he took pains to do it; his heart was upon it, as one that was truly desirous both to serve the cause of Christ and to save the souls of men. He did it effectually and to universal satisfaction. He did it levi negotio - with facility. The case was so plain, and the arguments were so strong on Christ's side, that it was an easy matter to baffle all that the Jews could say against it. Though they were so fierce, yet their cause was so weak that he made nothing of their opposition. Now that which he aimed to convince them of was that Jesus is the Christ, that he is the Messiah promised to the fathers, who should come, and they were to look for not other. If the Jews were but convinced of this - that Jesus is Christ, even their own law would teach them to hear him. Note, The business of ministers is to preach Christ: We preach not ourselves, but Christ Jesus the Lord. The way he took to convince them was by the scriptures; thence he fetched his arguments; for the Jews owned the scriptures to be of divine authority, and it was easy for him, who was mighty in the scriptures, from them to show that Jesus is the Christ. Note, Ministers must be able not only to preach the truth, but to prove it and defend it, and to convince gainsayers with meekness and yet with power, instructing those that oppose themselves; and this is real service to the church.

It does not appear how long it was after Paul's conference with Agrippa that he was sent away for Rome, pursuant to his appeal to Caesar; but it is likely they took the first convenience they could hear of to do it; in the mean time Paul is in the midst of his friends at Caesarea - they comforts to him, and he a blessing to them. But here we are told, I. How Paul was shipped off for Italy: a long voyage, but there is no remedy. He has appealed to Caesar, and to Caesar he must go: It was determined that we should sail into Italy, for to Rome they must go by sea; it would have been a vast way about to go by land. Hence, when the Roman conquest of the Jewish nation is foretold, it is said (Num 24:24), Ships shall come from Chittim, that is, Italy, and shall afflict Eber, that is, the Hebrews. It was determined by the counsel of God, before it was determined by the counsel of Festus, that Paul should go to Rome; for, whatever man intended, God had work for him to do there. Now here we are told, 1. Whose custody he was committed to - to one named Julius, a centurion of Augustus's band, as Cornelius was of the Italian band, or legion, Act 10:1. He had soldiers under him, who were a guard upon Paul, that he might not make his escape, and likewise to protect him, that he might have no mischief done him. 2. What bottom he embarked in: they went on board a ship of Adramyttium (Act 27:2), a sea-port of Africa, whence this ship brought African goods, and, as it should seem, made a coasting voyage for Syria, where those goods came to a good market. 3. What company he had in this voyage, there were some prisoners who were committed to the custody of the same centurion, and who probably had appealed to Caesar too, or were upon some other account removed to Rome, to be tried there, or to be examined as witnesses against some prisoners there; perhaps some notorious offenders, like Barabbas, who were therefore ordered to be brought before the emperor himself. Paul was linked with these, as Christ with the thieves that were crucified with him, and was obliged to take his lot with them in this voyage; and we find in this chapter (Act 27:42) that for their sakes he had like to have been killed, but for his sake they were preserved. Note, It is no new thing for the innocent to be numbered among the transgressors. But he had also some of his friends with him, Luke particularly, the penman of this book, for he puts himself in all along, We sailed into Italy, and, We launched, v. 2. Aristarchus a Thessalonian is particularly named, as being now in his company. Dr. Lightfoot thinks that Trophimus the Ephesian went off with him, but that he left him sick at Miletum (Ti2 4:20), when he passed by those coasts of Asia mentioned here (v. 2), and that there likewise he left Timothy. It was a comfort to Paul to have the society of some of his friends in this tedious voyage, with whom he might converse freely, though he had so much loose profane company about him. Those that go long voyages at sea are commonly necessitated to sojourn, as it were, in Mesech and Kedar, and have need of wisdom, that they may do good to the bad company they are in, may make them better, or at lest be made never the worse by them. II. What course they steered, and what places they touched at, which are particularly recorded for the confirming of the truth of the history to those who lived at that time, and could by their own knowledge tell of their being at such and such a place. 1. They touched at Sidon, not far off from where they went on board; thither they came the next day. And that which is observable here is, that Julius the centurion was extraordinarily civil to Paul. It is probable that he knew his case, and was one of the chief captains, or principal men, that heard him plead his own cause before Agrippa (Act 25:23), and was convinced of his innocency, and the injury done him; and therefore, though Paul was committed to him as a prisoner, he treated him as a friend, as a scholar, as a gentleman, and as a man that had an interest in heaven: He gave him liberty, while the business of the ship detained it at Sidon, to go among his friends there, to refresh himself; and it would be a great refreshment to him. Julius herein gives an example to those in power to be respectful to those whom they find worthy of their respect, and in using their power to make a difference. A Joseph, a Paul, are not to be used as common prisoners. God herein encourages those that suffer for him to trust in him; for he can put it into the hearts of those to befriend them from whom they least expect it - can cause them to be pitied, nay, can cause them to be prized and valued, even in the eyes of those that carry them captive, Psa 106:46. And it is likewise an instance of Paul's fidelity. He did not go about to make his escape, which he might have easily done; but, being out upon his parole of honour, he faithfully returns to his imprisonment. If the centurion is so civil as to take his word, he is so just and honest as to keep his word. 2. They thence sailed under Cyprus, Act 27:4. If the wind had been fair, they had gone forward by direct sailing, and had left Cyprus on the right hand; but, the wind not favouring them, they were driven to oblique sailing with a side wind, and so compassed the island, in a manner, and left it on the left hand. Sailors must do as they can, when they cannot do as they would, and make the best of their wind, whatever point it is in; so must we all in our passage over the ocean of this world. When the winds are contrary yet we must be getting forward as well as we can. 3. At a port called Myra they changed their ship; that which they were in, it is probable, having business no further, they went on board a vessel of Alexandria bound for Italy, Act 27:5, Act 27:6. Alexandria was now the chief city of Egypt, and great trading there was between that city and Italy; from Alexandria they carried corn to Rome, and the East-India goods and Persian which they imported at the Red Sea they exported again to all parts of the Mediterranean, and especially to Italy. And it was a particular favour shown to the Alexandrian ships in the ports of Italy that they were not obliged to strike sail, as other ships were, when they came into port. 4. With much ado they made The Fair Havens, a port of the island of Crete, Act 27:7, Act 27:8. They sailed slowly many days, being becalmed, or having the wind against them. It was a great while before they made the point of Cnidus, a port of Caria, and were forced to sail under Crete, as before under Cyprus; much difficulty they met with in passing by Salmone, a promontory on the eastern shore of the island of Crete. Though the voyage hitherto was not tempestuous, yet it was very tedious. They many that are not driven backward in their affairs by cross providences, yet sail slowly, and do not get forward by favourable providences. And many good Christians make this complaint in the concerns of their souls, that they do not rid ground in their way of heaven, but have much ado to keep their ground; they move with many stops and pauses, and lie a great while wind-bound. Observe, The place they came to was called The Fair Havens. Travellers say that it is known to this day by the same name, and that it answers the name from the pleasantness of its situation and prospect. And yet, (1.) It was not the harbour they were bound for; it was a fair haven, but it was not their haven. Whatever agreeable circumstances we may be in in this world, we must remember we are not at home, and therefore we must arise and depart; for, though it be a fair haven, it is not the desired haven, Psa 107:30. (2.) It was not a commodious haven to winter in, so it is said, Act 27:12. It had a fine prospect, but it lay exposed to the weather. Note, Every fair haven is not a safe haven; nay, there may be most danger where there is most pleasure. III. What advice Paul gave them with reference to that part of their voyage they had before them - it was to be content to winter where they were, and not to think of stirring till a better season of the year. 1. It was now a bad time for sailing; they had lost a deal of time while they were struggling with contrary winds. Sailing was now dangerous, because the fast was already past, that is, the famous yearly fast of the Jews, the day of atonement, which was on the tenth day of the seventh month, a day to afflict the soul with fasting; it was about the 20th of our September. That yearly fast was very religiously observed; but (which is strange) we never have any mention made in all the scripture history of the observance of it, unless it be meant here, where it serves only to describe the season of the year. Michaelmas is reckoned by mariners as a bad time of the year to be at sea as any other; they complain of their Michaelmas-blasts; it was that time now with these distressed voyagers. The harvest was past, the summer was ended; they had not only lost time, but lost the opportunity. 2. Paul put them in mind of it, and gave them notice of their danger (Act 27:10): "I perceive" (either by notice from God, or by observing their wilful resolution to prosecute the voyage notwithstanding the peril of the season) "that this voyage will be with hurt and damage; you that have effects on board are likely to lose them, and it will be a miracle of mercy if our lives be given us for a prey." There were some good men in the ship, and many more bad men: but in things of this nature all things come alike to all, and there is one event to the righteous and to the wicked. If both be in the same ship, they both are in the same danger. 3. They would not be advised by Paul in this matter, Act 27:11. They thought him impertinent in interposing in an affair of this nature, who did not understand navigation; and the centurion to whom it was referred to determine it, though himself a passenger, yet, being a man in authority, takes upon him to overrule, though he had not been oftener at sea perhaps than Paul, nor was better acquainted with these seas, for Paul had planted the gospel in Crete (Tit 1:5), and knew the several parts of the island well enough. But the centurion gave more regard to the opinion of the master and owner of the ship than to Paul's; for every man is to be credited in his own profession ordinarily: but such a man as Paul, who was so intimate with Heaven, was rather to be regarded in seafaring matters than the most celebrated sailors. Note, Those know not what dangers they run themselves into who will be governed more by human prudence than by divine revelation. The centurion was very civil to Paul (Act 27:3), and yet would not be governed by his advice. Note, Many will show respect to good ministers that will not take their advice, Eze 33:31.

We have here the progress of Paul's voyage towards Rome, and his arrival there at length. A rough and dangerous voyage he had hitherto had, and narrowly escaped with his life; but after a storm comes a calm: the latter part of his voyage was easy and quiet. Per varios casus, per tot discrimina rerum, Tendimus ad Latium - Through various hazards and events we move To Latium. Tendimus ad coelum. We make for heaven. - Dabit Deus his quoque finem. To these a period will be fixed by Heaven. We have here, I. Their leaving Malta. That island was a happy shelter to them, but it was not their home; when they are refreshed they must put to sea again. The difficulties and discouragements we have met with in our Christian course must not hinder us from pressing forward. Notice is here taken, 1. Of the time of their departure: After three months, the three winter months. Better lie by, though they lay upon charges, than go forward while the season was dangerous. Paul had warned them against venturing to sea in winter weather, and they would not take the warning; but, now that they had learned it by the difficulties and dangers they had gone through, he needed not to warn them: their learning did them good when they had paid dearly for it. Experience is therefore called the mistress of fools, because those are fools that will not learn till experience has taught them. 2. Of the ship in which they departed. It was in a ship of Alexandria; so was that which was cast away, Act 27:6. This ship had wintered in that isle, and was safe. See what different issues there are of men's undertakings in this world. Here were two ships, both of Alexandria, both bound for Italy, both thrown upon the same island, but one is wrecked there and the other is saved. Such occurrences may often be observed. Providence sometimes favours those that deal in the world, and prospers them, that people may be encouraged to set their hands to worldly business; at other times Providence crosses them, that people may be warned not to set their hearts upon it. Events are thus varied, that we may learn both how to want and how to abound. The historian takes notice of the sign of the ship, which probably gave it its name: it was Castor and Pollux. Those little foolish pagan deities, which the poets had made to preside over storms and to protect seafaring men, as gods of the sea, were painted or graven upon the fore-part of the ship, and thence the ship took its name. I suppose this is observed for no other reason than for the better ascertaining of the story, that ship being well known by that name and sign by all that dealt between Egypt and Italy. Dr. Lightfoot thinks that Luke mentions this circumstance to intimate the men's superstition, that they hoped they should have better sailing under this badge than they had had before. II. Their landing in or about Italy, and the pursuing of their journey towards Rome. 1. They landed first at Syracuse in Sicily, the chief city of that island. There they tarried three days, probably having some goods to put ashore, or some merchandise to make there; for it seems to have been a trading voyage that this ship made. Paul had now his curiosity gratified with the sight of places he had often heard of and wished to see, particularly Syracuse, a place of great antiquity and note; and yet, it should seem, there were no Christians there. 2. From Syracuse they came to Rhegium, a city in Italy, directly opposite to Messina in Sicily, belonging to the kingdom of Calabria or Naples. There, it seems they staid one day; and a very formal story the Romish legends tell of Paul's preaching here at this time, and the fish coming to the shore to hear him, - that with a candle he set a stone pillar on fire, and by that miracle convinced the people of the truth of his doctrine, and they were many of them baptized, and he ordained Stephen, one of his companions in this voyage, to be their bishop, - and all this, they tell you, was done in this one day; whereas it does not appear that they did so much as go ashore, but only came to an anchor in the road. 3. From Rhegium they came to Puteoli, a sea-port town not far from Naples, now called Pozzolana. The ship of Alexandria was bound for that port, and therefore there Paul, and the rest that were bound for Rome, were put ashore, and went the remainder of their way by land. At Puteoli they found brethren, Christians. Who brought the knowledge of Christ hither we are not told, but here it was, so wonderfully did the leaven of the gospel diffuse itself. God has many that serve and worship him in places where we little think he has. And observe, (1.) Though it is probable there were but few brethren in Puteoli, yet Paul found them out; either they heard of him, or he enquired them out, but as it were by instinct they got together. Brethren in Christ should find out one another, and keep up communion with each other, as those of the same country do in a foreign land. (2.) They desired Paul and his companions to tarry with them seven days, that is, to forecast to stay at least one Lord's day with them, and to assist them in their public worship that day. They knew not whether ever they should see Paul at Puteoli again, and therefore he must not go without giving them a sermon or two, or more. And Paul was willing to allow them so much of his time; and the centurion under whose command Paul now was, perhaps having himself friends or business at Puteoli, agreed to stay one week there, to oblige Paul. 4. From Puteoli they went forward towards Rome; whether they travelled on foot, or whether they had beasts provided for them to ride on (as Act 23:24), does not appear; but to Rome they must go, and this was their last stage. III. The meeting which the Christians at Rome gave to Paul. It is probable that notice was sent to them by the Christians at Puteoli, as soon as ever Paul had come thither, how long he intended to stay there, and when he would set forward for Rome, which gave an opportunity for this interview. Observe, 1. The great honour they did to Paul. They had heard much of his fame, what use God had made of him, and what eminent service he had done to the kingdom of Christ in the world, and to what multitudes of souls he had been a spiritual father. They had heard of his sufferings, and how God had owned him in them, and therefore they not only longed to see him, but thought themselves obliged to show him all possible respect, as a glorious advocate for the cause of Christ. He had some time ago written a long epistle to them, and a most excellent one, the epistle to the Romans, in which he had not only expressed his great kindness for them, but had given them a great many useful instructions, in return for which they show him this respect. They went to meet him, that they might bring him in state, as ambassadors and judges make their public entry, though he was a prisoner. Some of them went as far as Appiiforum, which was fifty-one miles from Rome; others to a place called the Three Taverns, which was twenty-eight miles (some reckon it thirty-three miles) from Rome. They are to be commended for it, that they were so far from being ashamed of him, or afraid of owning him, because he was a prisoner, that for that very reason they counted him worthy of double honour, and were the more careful to show him respect. 2. The great comfort Paul had in this. Now that he was drawing near to Rome, and perhaps heard at Puteoli what character the emperor Nero now had, and what a tyrant he had of late become, he began to have some melancholy thoughts about his appeal to Caesar, and the consequences of it. He was drawing near to Rome, where he had never been, where there were few that knew him or that he knew, and what things might befall him here he could not tell; but he began to grow dull upon it, till he met with these good people that came from Rome to show him respect; and when he saw them, (1.) He thanked God. We may suppose he thanked them for their civility, told them again and again how kindly he took it; but this was not all: he thanked God. Note, If our friends be kind to us, it is God that makes them so, that puts it into their hearts, and into the power of their hands, to be so, and we must give him the glory of it. He thanked God, no doubt, for the civility and generosity of the barbarous people at Melita, but much more for the pious care of the Christian people at Rome for him. When he saw so many Christians that were of Rome, he thanked God that the gospel of Christ had had such wonderful success there in the metropolis of the empire. When we go abroad, or but look abroad, into the world, and meet with those, even in strange places, that bear up Christ's name, and fear God, and serve him, we should lift up our hearts to heaven in thanksgiving; blessed be God that there are so many excellent ones on this earth, bad as it is. Paul had thanked God for the Christians at Rome before he had ever seen them, upon the report he had heard concerning them (Rom 1:8): I thank my God for you all. But now that he saw them (and perhaps they appeared more fashionable and genteel people than most he had conversed with, or more grave, serious, and intelligent, than most) he thanked God. But this was not all: (2.) He took courage. It put new life into him, cheered up his spirits, and banished his melancholy, and now he can enter Rome a prisoner as cheerfully as ever he had entered Jerusalem at liberty. he finds there are those there who love and value him, and whom he may both converse with and consult with as his friends, which will take off much of the tediousness of his imprisonment, and the terror of his appearing before Nero. Note, it is an encouragement to those who are travelling towards heaven to meet with their fellow travellers, who are their companions in the kingdom and patience of Jesus Christ. When we see the numerous and serious assemblies of good Christians, we should not only give thanks to God, but take courage to ourselves. And this is a good reason why respect should be shown to good ministers, especially when they are in sufferings, and have contempt put upon them, that it encourages them, and makes both their sufferings and their services more easy. Yet it is observable that though the Christians at Rome were now so respectful to Paul, and he had promised himself so much from their respect, yet they failed him when he most needed them; for he says (Ti2 4:16), At my first answer, no man stood with me, but all men forsook me. They could easily take a ride of forty or fifty miles to go and meet Paul, for the pleasantness of the journey; but to venture the displeasure of the emperor and the disobliging of other great men, by appearing in defence of Paul and giving evidence for him, here they desire to be excused; when it comes to this, they will rather ride as far out of town to miss him as now they did to meet him, which is an intimation to us to cease from man, and to encourage ourselves in the Lord our God. The courage we take from his promises will never fail us, when we shall be ashamed of that which we took from men's compliments. Let God be true, but every man a liar. IV. The delivering of Paul into custody at Rome, Act 28:16. He is now come to his journey's end. And, 1. He is still a prisoner. He had longed to see Rome, but, when he comes there, he is delivered, with other prisoners, to the captain of the guard, and can see no more of Rome than he will permit him. How many great men had made their entry into Rome, crowned and in triumph, who really were the plagues of their generation! But here a good man makes his entry into Rome, chained and triumphed over as a poor captive, who was really the greatest blessing to his generation. This thought is enough to put one for ever out of conceit with this world. 2. Yet he has some favour shown him. He is a prisoner, but not a close prisoner, not in the common jail: Paul was suffered to dwell by himself, in some convenient private lodgings which his friends there provided for him, and a soldier was appointed to be his guard, who, we hope, was civil to him, and let him take all the liberty that could be allowed to a prisoner, for he must be very ill-natured indeed that could be so to such a courteous obliging man as Paul. Paul, being suffered to dwell by himself, could the better enjoy himself, and his friends, and his God, than if he had been lodged with the other prisoners. Note, This may encourage God's prisoners, that he can give them favour in the eyes of those that carry them captive (Psa 106:46), as Joseph in the eyes of his keeper (Gen 39:21), and Jehoiachin in the eyes of the king of Babylon, Kg2 25:27, Kg2 25:28. When God does not deliver his people presently out of bondage, yet, if he either make it easy to them or them easy under it, they have reason to be thankful.

EPISODE CONCERNING APOLLOS AT EPHESUS AND IN ACHAIA. (Act 18:24-28) a . . . Jew named Apollos--a contraction from Apollonius. born at Alexandria--the celebrated city of Egypt on the southeastern shore of the Mediterranean, called after its founder, Alexander the Great. Nowhere was there such a fusion of Greek, Jewish, and Oriental peculiarities, and an intelligent Jew educated in that city could hardly fail to manifest all these elements in his mental character. eloquent--turning his Alexandrian culture to high account. and mighty in the scriptures--his eloquence enabling him to express clearly and enforce skilfully what, as a Jew, he had gathered from a diligent study of the Old Testament Scriptures. came to Ephesus--on what errand is not known.

there . . . found a ship of Alexandria, sailing into Italy, and he put us therein--(See on Act 27:2). As Egypt was the granary of Italy, and this vessel was laden with wheat (Act 27:35), we need not wonder it was large enough to carry two hundred seventy-six souls, passengers and crew together (Act 27:37). Besides, the Egyptian merchantmen, among the largest in the Mediterranean, were equal to the largest merchantmen in our day. It may seem strange that on their passage from Alexandria to Italy they should be found at a Lycian port. But even still it is not unusual to stand to the north towards Asia Minor, for the sake of the current.

we departed in a ship of Alexandria--(See on Act 27:6). which had wintered in the isle--no doubt driven m by the same storm which had wrecked on its shores the apostle's vessel--an incidental mark of consistency in the narrative. whose sign--or "figurehead"; the figure, carved or painted on the bow, which gave name to the vessel. Such figureheads were anciently as common as now. was Castor and Pollux--the tutelar gods of mariners, to whom all their good fortune was ascribed. St. Anthony is substituted for them in the modern superstitions of Mediterranean (Romanist) sailors. They carry his image in their boats and ships. It is highly improbable that two ships of Alexandra should have been casually found, of which the owners were able and willing to receive on board such a number of passengers (Act 27:6). We may then reasonably conceive that it was compulsory on the owners to convey soldiers and state travellers [WEBSTER and WILKINSON].

from thence we fetched a compass--that is, proceeded circuitously, or tacked, working to windward probably, and availing themselves of the sinuosities of the coast, the wind not being favorable [SMITH]. What follows confirms this. and came to Rhegium--now Reggio, a seaport on the southwest point of the Italian coast, opposite the northeast point of Sicily, and at the entrance of the narrow straits of Messina. after one day the south wind blew--a south wind having sprung up; being now favored with a fair wind, for want of which they had been obliged first to stay three days at Syracuse, and then to tack and put in for a day at Rhegium. the next day to Puteoli--now Pozzuoli, situated on the northern part of the magnificent bay of Naples about one hundred eighty miles north of Rhegium, a distance which they might make, running before their "south wind," in about twenty-six hours. The Alexandrian corn ships enjoyed a privilege peculiar to themselves, of not being obliged to strike their topsail on landing. By this they were easily recognized as they hove in sight by the crowds that we find gathered on the shore on such occasions [HOWSON].