---
title: "John Wesley's Notes on the Whole Bible"
author: "John Wesley"
languages: [en]
shelf: "Commentaries"
section: 321 of 398
url: https://scriptura.si/works/john-wesley-notes-on-the-whole-bible/321/
cite: "John Wesley, John Wesley's Notes on the Whole Bible, section 321. Scriptura (scriptura.si), https://scriptura.si/works/john-wesley-notes-on-the-whole-bible/321/"
---

# John Wesley's Notes on the Whole Bible

*John Wesley*

Wesley's short, plain notes on the Old and New Testaments, verse by verse.

## 321. Acts · 9 of 15

Source: https://scriptura.si/works/john-wesley-notes-on-the-whole-bible/321/ · cite a paragraph as https://scriptura.si/works/john-wesley-notes-on-the-whole-bible/321/#p-N

[¶0] Men that have hazarded their lives - This is spoken of Paul and Barnabas.

[¶1] Who will tell you the same things - Which we have written.

[¶2] These necessary things - All of these were necessary for that time. But the first of them was not necessary long; and the direction concerning it was therefore repealed by the same Spirit, as we read in the former Epistle to the Corinthians.

[¶3] Blood - The eating which was never permitted the children of God from the beginning of the world. Nothing can be clearer than this. For, 1. From Adam to Noah no man ate flesh at all; consequently no man then ate blood. 2. When God allowed Noah and his posterity to eat flesh, he absolutely forbade them to eat blood; and accordingly this, with the other six precepts of Noah, was delivered down from Noah to Moses. 3. God renewed this prohibition by Moses, which was not repealed from the time of Moses till Christ came. 4. Neither after his coming did any presume to repeal this decree of the Holy Ghost, till it seemed good to the bishop of Rome so to do, about the middle of the eighth century. 5. From that time those Churches which acknowledged his authority held the eating of blood to be an indifferent thing. But, 6. In all those Churches which never did acknowledge the bishop of Rome's authority, it never was allowed to eat blood; nor is it allowed at this day. This is the plain fact; let men reason as plausibly as they please on one side or the other. From which keeping yourselves ye will do well - That is, ye will find a blessing. This gentle manner of concluding was worthy the apostolical wisdom and goodness. But how soon did succeeding councils of inferior authority change it into the style of anathemas! Forms which have proved an occasion of consecrating some of the most devilish passions under the most sacred names; and like some ill - adjusted weapons of war, are most likely to hurt the hand from which they are thrown.

[¶4] Paul and Barnabas abode in Antioch - And it was during this time that Peter came down from Jerusalem, and that St. Paul withstood him to the face, for separating himself from the Gentiles, Gal 2:11

[¶5] Let us go and visit the brethren in every city where we have preached - This was all that St. Paul designed at first; but it was not all that God designed by his journey, whose providence carried him much farther than he intended. And see how they do - How their souls prosper: how they grow in faith, hope love: what else ought to be the grand and constant inquiry in every ecclesiastical visitation? Reader, how dost thou do?

[¶6] Barnabas counselled to take John - His kinsman.

[¶7] But Paul thought it not right - To trust him again, who had deserted them before: who had shrunk from the labour and danger of converting those they were now going to confirm.

[¶8] And there was a sharp contention - Literally, a paroxysm, or fit of a fever. But nothing in the text implies that the sharpness was on both sides. It is far more probable that it was not; that St. Paul, who had the right on his side, as he undoubtedly had,) maintained it with love. And Barnabas taking Mark with him, sailed away to Cyprus - Forsaking the work in which he was engaged, he went away to his own country.

[¶9] But Paul departed - Held on his intended course: being recommended by the brethren to the grace of God - We do not find that Barnabas stayed for this. O how mighty is the grace of God! which in the midst of the world, in the midst of sin, among so many snares of Satan, and in spite of the incredible weakness and depravity of nature, yet overcomes all opposition, sanctifies, sustains, and preserves us to the end! It appears not only that Paul and Barnabas were afterward thoroughly reconciled, 1Cor 9:6; Gal 2:9; but also that John was again admitted by St. Paul as a companion in his labours, Col 4:10; Phm 1:24; 2Tim 4:11.

[¶10] He took and circumcised him because of the Jews - The unbelieving Jews, to whom he designed he should preach. For they would not have conversed with him at all, so long as he was uncircumcised.

[¶11] And having gone through Phrygia - And spoken there what was sufficient, as well as in the region of Galatia, being forbid by the Spirit (probably by an inward dictate) to speak as yet in the proconsular Asia, the time for it not being come.

[¶12] Coming to Mysia, and passing it by, as being a part of Asia, they attempted to go into Bithynia; but the Spirit suffered them not - Forbidding them as before. Sometimes a strong impression, for which we are not able to give any account, is not altogether to be despised.

[¶13] A vision appeared to Paul by night - It was not a dream, though it was by night. No other dream is mentioned in the New Testament than that of Joseph and of Pilate's wife. A man of Macedonia - Probably an angel clothed in the Macedonian habit, or using the language of the country, and representing the inhabitants of it. Help us - Against Satan, ignorance, and sin.

[¶14] We sought to go into Macedonia - This is the first place in which St. Luke intimates his attendance on the apostle. And here he does it only in an oblique manner. Nor does he throughout the history once mention his own name, or any one thing which he did or said for the service of Christianity; though Paul speaks of him in the most honourable terms, Col 4:14; 2Tim 4:11; and probably as the brother whose praise in the Gospel went through all the Churches, 2Cor 8:18. The same remark may be made on the rest of the sacred historians, who every one of them show the like amiable modesty.

[¶15] We ran with a straight course - Which increased their confidence that God had called them.

[¶16] The first city - Neapolis was the first city they came to in that part of Macedonia which was nearest to Asia: in that part which was farthest from it, Philippi. The river Strymon ran between them. Philippi was a Roman colony.

[¶17] We went out of the gate - The Jews usually held their religious assemblies (either by choice or constraint) at a distance from the heathens: by a river side - Which was also convenient for purifying themselves. Where prayer was wont to be made - Though it does not appear there was any house built there. We spake - At first in a familiar manner. Paul did not immediately begin to preach.

[¶18] A worshipper of God - Probably acquainted with the prophetic writings whose heart the Lord opened - The Greek word properly refers to the opening of the eyes: and the heart has its eyes, Eph 1:18. These are closed by nature and to open them is the peculiar work of God.

[¶19] She was baptized and her family - Who can believe that in so many families there was no infant? Or that the Jews, who were so long accustomed to circumcise their children, would not now devote them to God by baptism? She entreated us - The souls of the faithful cleave to those by whom they were gained to God. She constrained us - By her importunity. They did not immediately comply, lest any should imagine they sought their own profit by coining into Macedonia.

[¶20] These men are - A great truth: but St. Paul did not need, nor would accept, of such testimony.

[¶21] The magistrates - The supreme magistrates of the city. In the next verse they are called by a title which often signifies pretors. These officers exercised both the military and civil authority.

[¶22] Being Jews - A nation peculiarly despised by the Romans.

[¶23] And teach customs which it is not lawful for us to receive - The world has received all the rules and doctrines of all the philosophers that ever were. But this is a property of Gospel truth: it has something in it peculiarly intolerable to the world.

[¶24] They laid many stripes upon them - Either they did not immediately say they were Romans, or in the tumult it was not regarded. Charging the jailer - Perhaps rather to quiet the people than because they thought them criminal.

[¶25] Secured their feet in the stocks - These were probably those large pieces of wood, in use among the Romans, which not only loaded the legs of the prisoner, but also kept them extended in a very painful manner.

[¶26] Paul and Silas sung a hymn to God - Notwithstanding weariness, hunger stripes, and blood. And the prisoners heard - A song to which they were not accustomed.

[¶27] But Paul cried - As they were all then in the dark, it is not easy to say, how Paul knew of the jailer's purpose; unless it were by some immediate notice from God, which is by no means incredible. With a loud voice - Through earnestness, and because he was at some distance. Do thyself no harm - Although the Christian faith opens the prospect into another life, yet it absolutely forbids and effectually prevents a man's discharging himself from this.

[¶28] Sirs - He did not style them so the day before. What must I do to be saved? - From the guilt I feel and the vengeance I fear? Undoubtedly God then set his sins in array before him, and convinced him in the clearest and strongest manner that the wrath of God abode upon him.

[¶29] Thou shalt be saved and thy household - If ye believe. They did so, and were saved.

[¶30] He washed their stripes - It should not be forgot, that the apostles had not the power of working miraculous cures when they pleased, either on themselves, or their dearest friends. Nor was it expedient they should, since it would have frustrated many wise designs of God, which were answered by their sufferings.

[¶31] He set a table before them and rejoiced - Faith makes a man joyful, prudent, liberal.

[¶32] The pretors sent - Being probably terrified by the earthquake; saying, Let those men go - How different from the charge given a few hours before! And how great an ease of mind to the jailer!

[¶33] They have beaten us publicly, being Romans - St. Paul does not always plead this privilege. But in a country where they were entire strangers, such treatment might have brought upon them a suspicion of having been guilty of some uncommon crime, and so have hindered the course of the Gospel.

[¶34] When they had seen the brethren, they comforted them and departed - Though many circumstances now invited their stay, yet they wisely complied with the request of the magistrates, that they might not seem to express any degree of obstinacy or revenge, or give any suspicion of a design to stir up the people.

[¶35] And taking their journey through Amphipolis and Apollonia - St. Luke seems to have been left at Philippi; and to have continued in those parts, travelling from place to place among the Churches, till St. Paul returned thither. For here he leaves off speaking of himself as one of St. Paul's company; neither does he resume that style, till we find them together there, Acts 20:5,6. After this he constantly uses it to the end of the history. Amphipolis and Apollonia were cities of Macedonia.

[¶36] And Paul, according to his custom - Of doing all things, as far as might be, in a regular manner, went in to them three Sabbath days - Not excluding the days between.

[¶37] Of the principal women, not a few - Our free thinkers pique themselves upon observing, that women are more religious than men; and this, in compliment both to religion and good manners, they impute to the weakness of their understandings. And indeed as far as nature can go, in imitating religion by performing the outward acts of it, this picture of religion may make a fairer show in women than in men, both by reason of their more tender passions, and their modesty, which will make those actions appear to more advantage. But in the case of true religion, which always implies taking up the cross, especially in time of persecution, women lie naturally under a great disadvantage, as having less courage than men. So that their embracing the Gospel was a stronger evidence of the power of him whose strength is perfected in weakness, as a stronger assistance of the Holy Spirit was needful for them to overcome their natural fearfulness.

[¶38] These were more ingenuous - Or generous. To be teachable in the things of God is true generosity of soul. The receiving the word with all readiness of mind, and the most accurate search into the truth, are well consistent.

[¶39] Many of the - Of the Jews. And of the Grecian women - Who were followed by their husbands.

[¶40] While Paul was waiting for the - Having no design, as it seems, to preach at Athens, but his zeal for God drew him into it unawares, without staying till his companions came.

[¶41] Some of the Epicurean and Stoic philosopher - The Epicureans entirely denied a providence, and held the world to be the effect of mere chance; asserting sensual pleasure to be man's chief good, and that the soul and body died together. The Stoics held, that matter was eternal; that all things were governed by irresistible fate; that virtue was its own sufficient reward, and vice its own sufficient punishment. It is easy to see, how happily the apostle levels his discourse at some of the most important errors of each, while, without expressly attacking either, he gives a plain summary of his own religious principles. What would this babbler say? - Such is the language of natural reason, full of, and satisfied with itself. Yet even here St. Paul had some fruit; though nowhere less than at Athens. And no wonder, since this city was a seminary of philosophers, who have ever been the pest of true religion. He seemeth to be a proclaimer - This he returns upon them at the 23d verse; Acts 17:23 of strange gods - Such as are not known even at Athens. Because he preached to them Jesus and the resurrection - A god and a goddess. And as stupid as this mistake was, it is the less to be wondered at, since the Athenians might as well count the resurrection a deity, as shame, famine, and many others.

[¶42] The Areopagus, or hill of Mars, (dedicated to Mars, the heathen god of war,) was the place where the Athenians held their supreme court of judicature. But it does not appear he was carried thither as a criminal. The original number of its judges was twelve; but afterward it increased to three hundred. These were generally men of the greatest families in Athens, and were famed for justice and integrity.

[¶43] And the strangers sojourning there - And catching the distemper of them. Some new thing - The Greek word signifies some newer thing. New things quickly grew cheap, and they wanted those that were newer still.

[¶44] Then Paul standing in the midst of the Areopagus - An ample theatre; said - Giving them a lecture of natural divinity, with admirable wisdom, acuteness, fulness, and courtesy. They inquire after new things: Paul in his divinely philosophical discourse, begins with the first, and goes on to the last things, both which were new things to them. He points out the origin and the end of all things, concerning which they had so many disputes, and equally refutes both the Epicurean and Stoic. I perceive - With what clearness and freedom does he speak! Paul against Athens!