ceive that the word is here to be understood, not in its natural, but in its metaphorical sense, and that it refers to every species of idolatry.

It is well known, that in the Jewish Scriptures the connexion between God and his people Israel is compared to the marriage contract, and that any violation of it, by a regard shown to the heathen gods, is spoken of as adultery and fornication. Hence it came to pass that the word fornication was in familiar use amongst the Jews for idolatry. Thus we find them saying to Christ, when he told them that they were of their father, the devil, we be not born of fornication; we have one Father, even God;" i. e. we are not idolaters, but the people of God. In the same metaphorical sense, is this word used in the book of Revelation.*

When, therefore, the apostle James proposes, that it should be recommended to the Gentile churches, to abstain from fornication, after mentioning eating things offered to idols, he must mean every species of idolatry, or rather, what might appear to countenance or support it, of which partaking of meat offered to idols was only one instance.

These two

"And from things strangled, and from blood." things are closely connected together, as well as the two preceding. To eat an animal that is strangled, is to eat its blood, a thing which was strictly prohibited to the Jews, but generally practised by the heathens. To prevent the horror which this would occasion, and to enable the two bodies of people to coalesce into one church, they are now directed to abstain from it.

The reason assigned for these prohibitory recommendations is, that Moses has those who preach him in every city; that is, there are Jews in every place, to whom such things would be highly offensive. This shows that what the apostle recommended was adapted to the times, and only regarded as temporary.

22. Then pleased it the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas; namely, Judas surnamed Barsabas, and Silas, chief men among the brethren;

The latter became the intimate friend and companion of Paul, as we find from this history. Some, indeed, have supposed that he is the author of the history.†

23. And they wrote letters by them after this manner: The apostles, and elders, and brethren send greeting, "wish health," unto the brethren which are of the Gentiles in Antioch, and Syria, and Cilicia:

24. Forasmuch as we have heard that certain which went out from us have troubled you with words, "with doctrines," subverting your souls, “un

* Schleusneri Lexicon, Verb. IIogvelα.

+ Evanson's Dissonance, p. 106, &c. first edition.

settling your minds," saying ye must be circumcised, and keep the law, to whom we gave no such commandment:

It seems hence, as if they had pretended to speak in the name of the church at Jerusalem.

25. It seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul,

26. Men that have hazarded their lives for the name of our Lord Jesus Christ, i. e. for the sake of his religion.

27. We have sent you, therefore, Judas and Silas, who shall also tell you the same things by mouth.

28. For it seemed good to the Holy Spirit and to us, our own natural reason and the miraculous powers communicated to us convince us that it is proper, to lay upon you no greater burthen than these necessary things; not necessary to salvation, but to the peace of the charch;

29. That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication; from which, if ye keep yourselves, ye shall do well. Fare ye well.

30. So when they were dismissed, "when they departed," they came to Antioch, and when they had gathered the multitude together, they delivered the epistle,

31. Which, when they had read, they rejoiced for the consolation, "for this encouragement."

32. And Judas and Silas, being prophets, "teachers," also themselves, exhorted the brethren with many words, and confirmed them.

The word prophets, in this passage, evidently means no more than teachers, and not persons who predicted future events, as the term is generally understood; for all that they did, was exhorting and confirming the brethren, which was a work of instruction, and not of prophecy.

33. And after they had tarried there a space, they were let go, "they departed," in peace from the brethren unto the apostles.

They were received at first with joy, and now departed from them on the best terms: so far were they from taking offence at what had been done.

34. Notwithstanding, it pleased Silas to abide there still.

This he did from attachment to Paul, as it afterwards appeared; for he accompanied him in his travels.

35. Paul also and Barnabas, continued in Antioch, teaching and preaching the word of the Lord, with many others.

REFLECTIONS.

1. CHRISTIANS may learn instructions from the caution with which the Jews avoided every action which might be construed into an approbation of idolatry. They would not partake of those things which were offered to idols, although sent to their own houses, because they were regarded by the heathen as connected with religion; much less would they appear to countenance the worship of the temples, by honouring them with their attendance. Similar conduct becomes Christians of the present day, in respect to that fundamental article of religion, the worship of one God, every deviation from which, in modern, as well as in ancient times, has been followed by many debasing superstitions, and a great corruption of morals: we cannot, therefore, be too careful in guarding against a practice which has always been followed by such pernicious consequences. The first and great commandment is, "Hear, O Israel, the Lord our God is one Lord, and thou shalt love him with all thy heart; there is one God, and none other but he ;" when false objects of worship are joined with the true, the affections must necessarily be divided, and the heart estranged.

2. Christians would do well to learn an example of moderation from the conduct of the apostles and early Christians. Although they observed the law themselves, because accustomed to it from their earliest infancy, they did not require the observance of it from others, who had not been bred in the same habits, and to whom it would have proved painful and burthensome. Of some degree of conformity to the law, indeed, they approved; such as might be complied with without trouble, and would tend to soften the prejudices of the zealous Jews: but this conformity they do not authoritatively enjoin, but only recommend. Those who comply, do well, but those who refuse, are not condemned. "This gentle manner of concluding their letter," says Dr. Doddridge, "was worthy of the apostolic wisdom and goodness. Too soon did succeeding councils, of inferior authority, change it for the style of anathemas; forius which have, I doubt not, proved an occasion of consecrating some of the worst passions of the human mind under sacred names, and which,

like some ill-adjusted weapons of war, are most likely to hurt the hand from which they are thrown."

Christians may also learn hence, that to comply with the prejudices of mankind, where it can be done without injuring their own consciences, or misleading the judgments of others, is not only innocent, but laudable, as it tends to soften animosities and to produce peace.

3. Let us ever keep in mind the important truth which the apostle James has suggested, when he says, that known unto God are all his works; for hence it will follow, that under his government, no event can happen which has not been foreseen or intended; that there is nothing accidental or fortuitous; that there is nothing which can oppose or counteract his designs; but that every thing is contrived, even to the minutest circumstance, so as to favour the accomplishment of his purposes. Let this idea be continually present to our minds, and it will promote peace and tranquillity under the greatest personal sufferings, and under the most painful apprehensions for the public welfare.

SECTION XXIV.

Paul and Barnabas determine to visit the churches. Their dissension and separation.

ACTS xv. 36-41. xvi. 1-5.

36. AND Some days after, Paul said unto Barnabas, Let us go again, and visit our brethren in every city where we have preached the word of the Lord, and see how they do, "how they go on."

The object proposed by the journey was, to inquire about their spiritual welfare; to see whether any errors had crept in among them, whether they remained steady in the profession of the gospel, in the midst of opposition and danger; in short, what occasion they had for reproof or encouragement.

37. And Barnabas determined to take with them John, whose surname was Mark.

This person, who was the same with the evangelist, is called sister's son to Barnabas, Col. iv. 10. The circumstance of his being a relation might bias the judgment of his uncle in his favour, and incline him the more readily to overlook his ill behaviour when in a like situation before; but Paul had not the same motives for partiality, and, therefore, refused the offer which he now made of his services a second time.

38. But Paul thought not good to take him with

them, who departed from them from Pamphylia, and went not with them to the work.

We are informed in the thirteenth chapter, that Paul and Barnabas, in their first circuit to preach the gospel to the Gentiles, had for a short time John for their assistant; but when they came to Perga, in Pamphylia, he departed from them, and returned to Jerusalem, discouraged, probably, by the difficulty and danger of the work. Paul was, therefore, naturally afraid that he would manifest the same timidity again, and thus desert them when they stood most in need of his assistance.

39.

And the contention was so sharp between them, that they parted asunder, one from the other, and so Barnabas took Mark, and sailed unto Cyprus :

40. And Paul chose Silas, and departed, being recommended by the brethren unto the grace, "the favour," of God.

In the opinion which he entertained of the unfitness of Mark for being their companion in preaching the gospel, Paul was mistaken, and he had the magnanimity to retract his opinion, and to acknowledge his mistake: for after this time, we find Mark in his company, and recommended by him to the churches. He sends salutations from him to the Colossians, and exhorts them to receive him when he should come. To Timothy he says, “Take Mark, and bring him with thee; for he is profitable to me for the ministry."

41. And he went through Syria and Cilicia, confirming the churches.

This effect he would be able to produce, by repeating the truths which he had before taught, or by working fresh miracles.

1. THEN came he to Derbe and Lystra, and, behold, a certain disciple was there, named Timotheus, the son of a certain woman which was a Jewess, and believed; but his father was a Greek:

2. Which was well reported of, by the brethren that were at Lystra and Iconium.

In the second epistle to Timothy, Paul thus writes; "Greatly desiring to see thee, being mindful of thy tears, that I may be filled with joy when I call to remembrance the unfeigned faith that is in thee, which dwelt first in thy grandmother Lois and thy mother Eunice, and I am persuaded that in thee also." "Here we have a fair unforced example of coincidence;" I quote the words of Dr. Paley.* "In the history, Timothy was the son of a Jewess that believed; in the epistle, Paul applauds the faith that dwelt in his

Hore Paulinæ, pp. 356, 348.