15 "Men, why are you doing these things? We also are men of like passions with you, and bring you good news, that you should turn from these vain things to the living God, who made the sky and the earth and the sea, and all that is in them;
*Minor differences ignored. Grouped by changes, with first version listed as example.
Men, why do ye those things? They begin with a reprehension, as the matter did require; that done, they show to what end they were sent. Afterward they preach concerning the only God, and show that he was unknown to the world. Lastly, that they may more strongly pluck out of their hearts the deceits and sleights of the devil, they teach that this ignorance was without excuse. Therefore the first part of the sermon is a reprehension, wherein the men of Lystra are condemned for worshipping mortal men preposterously instead of God. Though the reason which they allege seemeth to be cold. For it were an easy matter to gather thence, that it is not unlawful to worship those who are delivered from human miseries by death. By this means all the superstitions of the Gentiles should stand untouched, which were wont to count none gods but those who were dead. With the same color also have the Papists colored their idolatry, who worship rather the dead men's bones, stones and wood, than living men in whose nostrils is breath. [1] I answer, that Paul and Barnabas drew this argument from the matter which was now in hand, We be miserable men; therefore you do falsely and filthily imagine us to be gods, and worship us as gods. If idolatry be handled generally, this shall be a perpetual reason to condemn it, and shall alone be sufficient enough, that the perfect and whole worship of godliness is due to God alone, and that therefore it is profaned, so soon as it is in any point given to creatures, whether they be angels, or men, or stars. But occasion shall oftentimes be offered, that many things may be spoken against one kind of idolatry, which do not appertain unto another, (neither are agreeable to the same;) and yet shall they be of no small force for the matter which is in hand, as Paul and Barnabas, by confessing that they be mortal men, subject to diverse calamities, had a fit reason to reprove the fury and madness of the people. We preach to you. An argument drawn from contraries. For here they show that the end of their coming was quite contrary; to wit, that they might remove superstitions, which had hitherto reigned. For it is all one as if they had said, Doth the miracle move you? Then give credence to our words. And the sum of our embassage is, that all reigned godheads wherewith the world hath hitherto been deceived may be done away and perish. And this is a general doctrine, whereby they do not only appease the present madness, but also reprehend all manner [of] superstitions, and whatsoever was contrary to, or disagreeing with, the rule of godliness. For without doubt they call all that vain which men have invented to themselves of their own brain. And we must mark this definition, that all religion is vain which departeth and degenerateth from the pure and simple Word of God. There is no express mention made indeed of the Word, because they spake to the Gentiles. But because God is no otherwise rightly worshipped than according to his appointment, it followeth out of Paul's words, that so soon as men depart from that worship which God hath commanded and doth allow, [approve,] they are wearied foolishly and vainly with a vain and unprofitable labor. For that religion wherein God hath not the preeminence is nothing worth, neither hath it any truth or soundness. And this was the cause that sincere and perfect godliness was never found, neither did it ever flourish in the more part of the world. For they stood only about the removing of the old idolatry; and the other thing was in the mean season foreslowed, [neglected,] to bring men unto the true God alone, after that they had forsaken idols. They turned, indeed, the name of an idol sometimes into the name of God, but under that color they did nevertheless cherish the old errors, which they should have endeavored to redress. So the priests of France begat the single life of great Cybele. [2] Nuns came in place of the vestal virgins. The church of All Saints succeeded Pantheon, (or the church of All Gods; [3] ) against ceremonies were set ceremonies not much unlike. At length came in the multitude of gods, who they thought would be lawful and tolerable if they had once decked [masked] them with the titles of saints. Corruptions are not by this means purged, neither are the stables, both profane and full of filth, turned into the temple of God; but the name of God is mixed with profane pollutions, and God himself is brought into a filthy stall. Wherefore, let us remember that the apostles did not only employ themselves to overthrow idolatry which had long time reigned in former ages, but did also take great heed that pure religion might reign afterward, having put all corruptions to flight. Who hath made heaven and earth We know that the order of teaching doth require that we begin with things which are better known. Seeing that Paul and Barnabas spake to the Gentiles, they should have in vain essayed to bring them [4] unto Christ. Therefore, it was expedient for them to begin with some other point, which was not so far separate from common sense, [perception,] that after that was confessed they might afterward pass over unto Christ. The minds of the men of Lystra were possessed with that error, that there be more gods than one. Paul and Barnabas show, on the contrary, that there is but one Creator of the world. After that that reigned number and multitude of the gods was taken away, there was passage now made unto the second member, that they might teach what that God was who was the Creator of heaven and earth. The case standeth otherwise at this day between us and the Papists; they confess that there is but one God, and they admit the Scripture. Therefore, it remaineth that we prove to them out of the Scripture what God is, and after what sort he will be worshipped of men.
1 - "Quam vivos et spitantes homines," than living, breathing men.
2 - "Sic Galli sacrifici magnae Cybeles caelibatum genuerunt," so the priests of Gaul gave rise to the celibacy of great Cybele.
3 - "Pantheo successit Pantagion," Pantagion (All Saints) succeed Pantheon, (All Gods.)
4 - "Statim," forthwith, omitted.
And saying, Sirs - Greek: Men.
Why do ye these things? - This is an expression of solemn remonstrance at the folly of their conduct in worshipping those who were human. The abhorrence which they evinced at this may throw strong light on the rank and character of the Lord Jesus Christ. When an offer was made to worship Paul and Barnabas, they shrank from it with strong expressions of aversion and indignation. Yet when similar worship was offered to the Lord Jesus; when he was addressed by Thomas in the language of worship, "My Lord and my God" John 20:28, he uttered not the slightest reproof. Nay, he approved it, and expressed his approbation of others who should also do it, John 20:29. Compare John 5:23. How can this difference be accounted for except on the supposition that the Lord Jesus was divine? Would he, if a mere man, receive homage as God, when his disciples rejected it with horror?
Of like passions with you - We are human beings like yourselves. We have no claim, no pretensions to anything more. The word "passions" here means simply that they had the common feelings and propensities of people - the nature of people; the affections of people. It does not mean that they were subject to any improper passions, to ill temper, etc., as some have supposed; but that they did not pretend to be gods. "We need food and drink; we are exposed to pain, and sickness, and death." The Latin Vulgate renders it, "We are mortal like yourselves." The expression stands opposed to the proper conception of God, who is not subject to these affections, who is most blessed and immortal. Such a Being only is to be worshipped; and the apostles remonstrated strongly with them on the folly of paying religious homage to beings like themselves. Compare James 5:17, "Elias (Elijah) was a man subject to like passions as we are, etc."
That ye should turn from these vanities - That you should cease to worship idols. Idols are often called vanities, or vain things, Deuteronomy 32:21; 2-Kings 17:15; 1-Kings 16:13, 1-Kings 16:26; Jeremiah 2:5; Jeremiah 8:19; Jeremiah 10:8; Jonah 2:8. They are called vanities, a lie, or lying vanities, as opposed to the living and true God, because they are unreal; because they have no power to help: because confidence in them is vain.
Unto the living God - 1-Thessalonians 1:9. He is called the living God to distinguish him from idols. See the notes on Matthew 16:16.
Which made heaven - Who thus showed that he was the only proper object of worship. This doctrine, that there is one God who has made all things, was new to them. They worshipped multitudes of divinities; and though they regarded Jupiter as the father of gods and human beings, yet they had no conception that all things had been created by the will of one Infinite Being.
We also are men of like passions with you - This saying of the apostles has been most strangely perverted. A pious commentator, taking the word passion in its vulgar and most improper sense, (a bad temper, an evil propensity), and supposing that these holy men wished to confess that they also had many sinful infirmities, and wrong tempers, endeavors to illustrate this sense of the word, by appealing to the contention of Paul and Barnabas, etc., etc. But the expression means no more than, "we are truly human beings, with the same powers and appetites as your own; need food and raiment as you do; and are all mortal like yourselves."
That ye should turn from these vanities - That is, from these idols and false gods. How often false gods and idolatry are termed vanity in the Scriptures, no careful reader of the Bible needs to be told. What a bold saying was this in the presence of a heathen mob, intent on performing an act of their superstitious worship, in which they no doubt thought the safety of the state was concerned. The ancient fable related by Ovid, Metam. lib. i. ver. 211-239, to which reference has already been made, will cast some light on the conduct of the Lystrians in this case. The following is its substance: - "Jupiter, having been informed of the great degeneracy of mankind, was determined himself to survey the earth. Coming to this province, (Lycaonia), disguised in human shape, he took up his residence at the palace of Lycaon, then king of that country: giving a sign of his godhead, the people worship him: Lycaon sneers, doubts his divinity, and is determined to put it to the trial. Some ambassadors from the Molossian state having just arrived, he slew one of them, boiled part of his flesh, and roasted the rest, and set it before Jupiter: the god, indignant at the insult, burnt the palace, and turned the impious king into a wolf." From this time, or, rather, from this fable, the whole province was called Lycaonia. The simple people now seeing such proofs of supernatural power, in the miracles wrought by Barnabas and Paul, thought that Jupiter had again visited them; and fearing lest they should meet with his indignation, should they neglect duly to honor him, they brought oxen and garlands, and would have offered them sacrifice, had they not been prevented by the apostles themselves. This circumstance will account for their whole conduct; and shows the reason why Jupiter was the tutelar god of the place. As, therefore, the people took them for gods, it was necessary for the apostles to show that they were but men; and this is the whole that is meant by the ὁμοιοπαθεις ανθρωποι, men of like passions, fellow mortals, in the text, which has been so pitifully mistaken by some, and abused by others.
The living God - Widely different from those stocks and stones, which were objects of their worship.
Which made heaven and earth - And as all things were made by his power, so all subsist by his providence; and to him alone, all worship, honor, and glory are due.
(4) And saying, Sirs, why do ye these things? We also are men of (e) like passions with you, and preach unto you that ye should turn from these (f) vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein:
(4) That is also called idolatry which gives to creatures, be they ever so holy and excellent, that which is proper to the only One God, that is, invocation, or calling upon.
(e) Men, as you are, and partakers of the very same nature of man as you are.
(f) He calls idols "vanities", after the manner of the Hebrews.
And saying, Sirs, why do ye these things?.... That is, bring these oxen and garlands, and attempt to offer sacrifice; this they said, not as arguing with them calmly and mildly, but with a mixture of indignation, heat, and zeal, as displeased with, and detesting and abhorring what they were about to do:
we also are men of like passions with you; men, and not gods; of the same human nature, and that as corrupted, alike sinful men, and need a sacrifice better than these; frail mortal men, subject to frailty, imperfection, afflictions, troubles, diseases, and death itself; and so very improper objects of worship:
and preach unto you that ye should turn from these vanities; from these deities, Jupiter and Mercury, and the rest of them; which were vain, useless, and unprofitable, and could do their votaries no manner of service; and from the worshipping of them, which were so many acts of vanity, folly, and weakness, yea, of sin and wickedness: the apostles were so far from being these gods, that their business was to show men the sin and folly of adhering to them; and to persuade them to relinquish the worship of them, and turn
to the living God; who has life in himself, and is the fountain of life to others; whereas these deities were dead men, and the lifeless images of them; who neither lived themselves, nor could give life to others, or do them any service of any kind: but the living God is he,
which hath made heaven and earth, and the sea, and all things that are therein; which comprehends all created beings, the whole universe, and all that is in it, angels, men, beasts, fowls, fish, and whatever exists; and therefore is only deserving of religious worship.
We . . . are men of like passions, &c.--How unlike either imposture or enthusiasm is this, and how high above all self-seeking do these men of Christ show themselves to be!
unto the living God--This is the most glorious and distinctive of all the names of God. It is the familiar phraseology of the Old Testament. which, in such contrast with all that is to be found within the literature of heathenism, is shown to be, with its sequel, the New Testament, the one Book of the true religion.
who made heaven, and earth, and the sea, and all . . . therein--This idea of creation, utterly unknown alike to rude and to cultivated heathenism, would not only define what was meant by "the living God," but open up a new world to the more thoughtful part of the audience.
To turn from these vanities - From worshipping any but the true God. He does not deign to call them gods; unto the living God - Not like these dead idols; who made the heaven and the earth, the sea - Each of which they supposed to have its own gods.
*More commentary available at chapter level.