Acts 14:17

Act 14:17. Οὐκ ἀμάρτυρον, not without witness) For the nations had testimony from GOD, concerning GOD. And now He decidedly commandeth (all men everywhere to repent): ch. Act 17:30.—ἀγαθοποιῶν, in that He did good) The testimony of GOD is put forth even in the punishments which He inflicts; but more properly in His acts of goodness, namely from heaven: Hos 2:21.—οὐράνοθεν, from heaven) Without doubt Paul here pointed to the heaven by a gesture (a motion of his head) or with his hand. Heaven is the seat of GOD. Comp. the expression, are come down, applied to the gods, Act 14:11.—ὑετοὺς) By the rain the heaven, earth, and sea are joined with one another. Therefore it is beautifully mentioned in this place, and perhaps there was rain at the time.—διδοὺς, giving) in the larger world [macrocosmo, opposed to the microcosmus].—καιροὺς, seasons) Days of sunshine, winds, and seasons of the year.—ἐμπιπλῶν, filling) in the little world in which we move [microcosmo].—τροφῆς, with food) in the body, daily.—εὐφροσύνης, gladness) in the mind: at festive seasons.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act 14:17 . καίτοιγε , see critical notes. If we read καίτοι the word is only found in the N.T. here and in Heb 4:3 ; used here as an adversative conjunction; see Simcox, Language of the N. T. , p. 168, and further Blass, Gramm. , pp. 242, 264; Viteau, Le Grec du N. T. , p. 118 (1893); see Mal 2:6Mal 2:6 . ἀμάρτυρον : not in LXX or Apocrypha; only here in N.T., but in classical Greek, and also in Josephus, see instances in Wetstein. This witness is not as at Athens, Act 17:27 , Rom 2:15 , to man’s consciousness and conscience, but rather to God’s presence in nature, cf. for the expression LXX, Ps. 88:37, ὁ μάρτυς ἐν οὐρανῷ πιστός , and Pseudo-Heracleitus, letter iv., where the moon is spoken of as God’s οὐράνιος μαρτυρία ; see below on Act 14:17 . οὐκ ἀφῆκεν : non reliquit sed sivit (Blass). ἀγαθοποιῶν , see critical notes. Neither ἀγαθουργέω nor ἀγαθοεργέω , 1Ti 6:18 , occur in classical Greek or LXX. T.R. uses the more familiar word; found three times in Luke’s Gospel and elsewhere in N.T., and also a few times in LXX (in different senses), but not in classical Greek; see Plummer on Luk 6:33 , and Hatch, Essays in B. G. , p. 7.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Nevertheless he left not himself without witness--Though the heinousness of idolatry is represented as so much less in the heathen, by how much they were outside the pale of revealed religion, he takes care to add that the heathen have divine "witness" enough to leave them "without excuse."

he did good--scattering His beneficence everywhere and in a thousand forms.

rain from heaven, and fruitful seasons--on which human subsistence and all human enjoyment depend. In Lycaonia, where, as ancient writers attest, rain is peculiarly scarce, this allusion would have all the greater effect.

filling our hearts with food and gladness--a natural colloquialism, the heart being gladdened by the food supplied to the body.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 17. He left not himself without witness] Though he gave the Gentiles no revelation of his will, yet he continued to govern them by his gracious providence; doing them good in general; giving then rain to fertilize their grounds, and fruitful seasons as the result; so that grass grew for the cattle and corn for the service of man.

Filling our hearts with food] Giving as much food as could reasonably be wished, so that gladness, or general happiness, was the result. Such was the gracious provision made for man, at all times, that the economy and bounty of the Divine Being were equally evidenced by it. He never gives less than is necessary, nor more than is sufficient. His economy forbids men to waste, by going them in general no profusion. His bounty forbids them to want, by giving as much as is sufficient for all the natural wants of his creatures. By not giving too much, he prevents luxury and riot: by giving enough, he prevents discontent and misery. Thus he does mankind good, by causing his rain to descend upon the just and the unjust, and his sun to shine upon the evil, and the good. Thus he is said not to have left himself without witness: for his providential dealings are the witnesses of his being, his wisdom, and his bounty; and thus the invisible things of God, even his eternal power and Godhead, were clearly seen, being understood by the things which are made, Ro 1:20. Therefore those who continued to worship stocks and stones were without excuse. These were great and striking truths; and into what detail the apostles now went, we cannot say; but it is likely that they spoke much more than is here related, as the next verse states that, with all these sayings, they found it difficult to prevent the people from offering them sacrifice.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

17. Notwithstanding, he did not suffer himself to be without witness. Paul and Barnabas take from the Gentiles in this place the cloak [pretext] of ignorance. For how greatly soever men please themselves in their own inventions, being at length convicted of error, they fly unto this fortress, [asylums] that they ought to bear no blame; but that God was rather cruel, who did not vouchsafe so much as. with one hiss to call those back whom he saw perish, [perishing.] Paul and Barnabas cut off this frivolous objection, when they show that God lay hid in such sort, that he [still] bare witness of himself and his divinity. Notwithstanding, we must see how these two things can hang together; for if God bare witness of himself, he did not suffer (so much as in him lay) the world to err. I answer, that this kind of testimony, whereof mention is made, was such as that it made men without excuse, and yet was it not sufficient to salvation. For that of the apostle is true, that by faith it is understood that the worlds were ordained by the word of God, (Hebrews 11:3.) But faith is not conceived by the bare beholding of the heaven and earth, but by the hearing of the word. Whereupon it followeth, that men are brought by the direction of the word alone unto that knowledge of Almighty God which bringeth salvation. And yet this letteth not but that they may be made without excuse, even without the word, who, though they be naturally deprived of light, are blind notwithstanding, through their own malice, as Paul teacheth in the first chapter to the Romans.

Giving rain and fruitful seasons. God hath, indeed, revealed himself to all mankind by his word since [from] the beginning. But Paul and Barnabas show that there was no age on which God did not bestow benefits, which might testify that the world is governed by his government (and commandment;) and because the light of doctrine had been buried long thee, therefore they say only, that God was showed by natural arguments, [evidences.] And it is to be thought that they did, in such sort, set forth the magnificence and greatness of the works of God as became them; but it was sufficient for Luke to touch the (sums and) chief points of matters. Neither do I so understand it, that they intreated subtlety, and after the manner of the philosophers, of the secrets of nature, for they spake unto an unlearned multitude; therefore it behooved them to set that before them plainly which the most ignorant did know. Notwithstanding they take this principle, that in the order of nature there is a certain and evident manifestation of God, in that the earth is watered with rain; in that the heat of the sun doth comfort it; in that there cometh such abundance of fruit out of the same yearly, it is thereby gathered for a surety, that there is some God who governeth all things. For even the heaven and earth are not moved or governed by their own motion, and much less by fortune. Therefore it remaineth, that this wonderful workmanship of nature doth manifestly show the providence of God; and those who said that the world was eternal spake not as they thought, but they went about by malicious and barbarous unthankfulness [ingratitude] to suppress the glory of God, wherein they betrayed their impudence.

Filling with meat and gladness. The ungodliness of men is more convict in that, if they knew not God, because he cloth not only set before their eyes testimonies of his glory in his works, but doth also appoint all things for their use. For why doth the sun and stars shine in the heavens, save only that they may serve men? Why doth the rain fall from heaven? Why doth the earth bring forth her increase, save only that they may minister food to men? Therefore, God hath not set man upon earth that he may be an idle beholder of his work, as being set upon a theater, but to exercise himself in praising the liberality of God, whilst that he enjoyeth the riches of heaven and earth. And now, is it not more than filthy forwardness [depravity] not to be moved with so great goodness of God in the manifold abundance of things? To fill the hearts with meat, doth signify nothing else but to give food which may satisfy the desires of men. By this word gladness, Paul and Barnabas do mean that God doth give more to men, according to his infinite goodness, than their necessity doth require; as if it had been said, that men have meat given them not only to refresh their strength, but also to make their hearts merry.

If any man do object that it falleth out so oftentimes that men do rather mourn, being hungry, then rejoice, being full; I answer, that that cometh to pass contrary to the order of nature; namely, when the Lord shutteth his hand because of the sins of men. For the liberality of God should flow unto us abundantly of his [its] own accord, as it is here described by Paul and Barnabas, unless it were kept back by the lets of our vices. And yet there was never so great barrenness wherein the blessing of God in feeding men did quite wither away. It was, indeed, well said of the prophet, Open thy mouth, and I will fill it, (Psalm 81:10,) that we may know that we be hungry through our own fault, whilst that we do not admit the goodness of God. But how unworthy soever we be and straight, yet the fatherly love of God breaketh through even unto the unworthy. Especially the generality of mankind doth testify that the benefits of God do never cease, wherein he appeareth to be our Father.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(17) He left not himself without witness.—Here again we have the outline of what is afterwards expanded (Rom_1:19-20). In speaking to peasants like those at Lystra, St. Paul naturally dwells most on the witness given through the divine goodness as manifested in nature. In addressing philosophers at Athens and at Rome, he points to the yet fuller witness of consciousness and conscience (Act_17:28; Rom_2:14-15).

In that he did good.—Better, as expressing the continuous manifestation of the divine will, “working good, giving rain, filling our hearts.” The MSS. vary, some giving “us” and “our,” and some “you” and “your.” The former is more characteristic of the sympathy which led St. Paul to identify himself with Gentile as well as Jew. The “joy of harvest” (Isa_9:3) was the common inheritance of each. The latter words in the Greek, from “giving us rain from heaven,” are so distinctly rhythmical that they suggest the thought that St. Paul quotes from some hymn of praise which he had heard in a harvest or vintage festival, and which, as with the altar to the Unknown God at Athens, he claims as due to Him whom men ignorantly worshipped. (See Note on Act_17:23.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

17. he left not himself without witness] This is the same argument which the Apostle employs (Act_17:27) to the more philosophic multitude whom he addressed on Mars’ hill. God’s natural teaching is meant to speak alike to all men. Cp. also the similar reasoning in Rom_1:19-20.

and gave us rain] The oldest MSS. read “gave you,” and this is the more natural language, for the Apostle could not include himself among those to whom God’s appeal was made through the gifts of nature only.

A few rather unusual words and forms which occur in this verse have suggested to some that we have here a fragment of a Greek poem on the bounties of nature, which the Apostle quotes, as he sometimes does quote the Greek poets, to illustrate his speech from the language familiar to his hearers. Attempts have therefore been made to arrange the words into some dithyrambic metre. But it is hardly probable that St Paul would quote Greek poetry to the people in Lycaonia, to whom Greek was not sufficiently familiar for them to appreciate its literature to the extent which this supposition presumes, and certainly the other quotations which he makes from Greek authors (Act_17:28; 1Co_15:33; Tit_1:12) are used to much more cultured audiences.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Nevertheless, he left not himself without witness,.... Of his kindness and goodness to them, during this long interval and period of time; for they had not the written law, yet they were not destitute of the law of nature; and had, besides, many instances of providential goodness, by which they might have known God: and should have been thankful to him, and glorified him as God, and not have worshipped the idols of their own hands; the goodness of God should have led them to repentance, and not have been abused to so many wicked purposes as it had been:

in that he did good; in a providential way, to persons very undeserving of it, of which some particular instances follow:

and gave us rain from heaven, which none of the gods of the Gentiles could, do, Jer 14:22. So , "the key of rains", is by the Jews (a) said to be one of the keys which God has in his own hands, and which he does not commit to any other: and a wonderful blessing is this to mankind, and which God gives to the just and to the unjust, and did give to the ignorant and idolatrous Gentiles. Beza's most ancient copy, and four other ancient copies of his, and some others, read "you", instead of "us"; which reading seems most agreeable:

and fruitful seasons; spring, summer, harvest, and autumn, at which several times, different fruits of the earth appear:

filling our hearts with food and gladness; giving a sufficiency of food, and even an abundance of it, and that for pleasure and delight, as well as for support and refreshment: the Syriac version reads, "their hearts"; some copies read, "your hearts".

(a) Targum Jerus. in Gen. xxx. 22. & Jon. in Deut. xxviii. 12.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

17 Nevertheless he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness.

Ver. 17. He left not himself] Here they might object, that God in suffering men so to wander, showed not himself so kind and bountiful. The apostle answers, that God had sufficiently sealed up his general love and goodness, in doing good, giving rain from heaven, &c. Stars are the storehouses of God’s good treasure, which he openeth to our profit, Deu 28:12. By their influence they make a scatter of riches upon the earth, which good men gather, bad men scramble for. Every of the heavenly bodies is a purse of gold, out of which God throws down riches and plenty upon the earth.

And fruitful seasons] If St Paul had thought well of the Sibyl’s oracles (saith learned Beza) it was wonder he had not here mentioned them. Casaubon and Obsopaeus reckon them for no better than officious lies.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Nevertheless - Though he gave them no revelation.

He left not himself without witness - He gave demonstration of his existence and of his moral character.

In that he did good - By doing good. The manner in which he did it, Paul immediately specifies. Idols did not do good; they conferred no favors, and were, therefore, unworthy of confidence.

And gave us rain from heaven - Rain from above - from the clouds, Mar 8:11; Luk 9:54; Luk 17:29; Luk 21:11; Joh 6:31-32. Rain is one of the evidences of the goodness of God. Man could not cause it; and without it, regulated at proper intervals of time and in proper quantities, the earth would soon be one wide scene of desolation. There is scarcely anything which more certainly indicates unceasing care and wisdom than the needful and refreshing showers of rain. The sun and stars move by fixed laws, whose operation we can see and anticipate. The falling of rain is regulated by laws which We cannot trace, and it seems, therefore, to be poured, as it were, directly from God’s hollow hand, Psa 147:8, “Who covereth the heaven with clouds; who prepareth rain for the earth.”

And fruitful seasons - Seasons when the earth produces abundance. It is remarkable, and a striking proof of the divine goodness, that so few seasons are unfruitful. The earth yields her increase; the labors of the farmer are crowned with success; and the goodness of God demands the expressions of praise. God does not forget his ancient covenant Gen 8:22, though man forgets it, and disregards his great Benefactor.

Filling our hearts with food - The word “hearts” is used here as a Hebraism, to denote “persons” themselves; filling us with food, etc. Compare Mat 12:40.

Gladness - Joy; comfort the comfort arising from the supply of our constantly returning needs. This is proof of everwatchful goodness. It is a demonstration at once that there is a God, and that he is good. It would be easy for God to withdraw these blessings, and leave us to want. A single word, or a single deviation from the fullness of benevolence, would blast all these comforts, and leave us to lamentation, woe, and death, Psa 104:27-29; Psa 145:15-16.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

These words are to prevent that cavil, Why does God yet complain? and inform them, that though God had not given them, nor their ancestors, his laws written in tables of stone, as he had given to the Jews; yet they had the law written in their hearts, which they had not obeyed, though God’s manifold mercies, his works of creation and providence, had testified unto them, that he only was to be feared and worshipped. How many witnesses hath God against sinful man, when every creature and providence speaks his power, wisdom, goodness, &c., and call upon us to love and obey him? Every creature tells us that God made it, &c.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

And yet for nevertheless, A.V.; you from heaven rains for us rain from hearer, A.V. and T.R.; your for our, A.V. and T.R. Observe how the apostle adapts his preaching to his hearers. How different this address to the heathen Lycaonians from those to Jews and proselytes! Here he leads them from nature to God; there from prophecy to Jesus.

The witness of harvest-times.

For the point as presented to a very different audience, see Rom_1:19, Rom_1:20; Act_17:28. It has been remarked that the Greek words here used by the apostle are "so distinctly rhythmical that they suggest the thought that St. Paul quotes from some hymn of praise which he had heard in a harvest or vintage festival, and which, as with the altar to the Unknown God at Athens, he claims as due to him whom men ignorantly worshipped." A sentence from Neander may give the key-note to the sermon. He says, The whole creation, as a revelation of God, especially of his almightiness and goodness, is designed to arouse the spirit of man to a perception of the inward revelation of God." Introduce the subject by a picture of the scene connected with it. An occasion was made for declaring the relations of nature with religion. Fix thought on the one nature-scene of harvest, and apply St. Paul"s teaching; first showing how fully in harmony with his views this representation was, and what support Holy Scripture gives to it.

I GOD MAY SPEAK TO HIS CREATURES BY THE VOICE OF NATURE, AND HE DOES THUS SPEAK TO THEM ALL.

1. God must use some agency in revealing his mind to his creatures.

2. The agency he uses must be in relation to our bodily senses.

3. It need not be fashioned into precise words, because man"s heart can be reached through the eye, the ear, the taste, as well as by verbal statements. Illustrate the impressions of beautiful landscape, music of the waters, thunderstorms, etc. Any of the things that man can feel God can use to convey his mind and message to him. The voices of God in nature are translated for us by our poets, who are if they fit into their true mission ministers of God"s will to men, or rather, ministers revealing Godhimself to men. See how the psalmist recognizes the universal witness of this nature-voice: "Their sound is gone out through all the earth, their words to the end of the world;" and apply especially to the harvest-time of earth, which knits the millions of earth together in the joyful recognition of God"s loving care and providing mercies.

II WHAT OF THIS NATURE-WITNESS TO GOD MAY ALL MEN RECEIVE?

1. The truth of the Divine unity; for it is plain to all that nature is a design some one person"s design. Its perfect harmonies suggest this. Andincreasing knowledge corrects the notion of two agents, which men have been tempted to accept, when impressed with the seemingly injurious forces working in nature. Science, in making more plain the perfect harmony of all nature-forces, is giving her testimony to the unity of God. And then comes on us this consideration: if there be but one God, our supreme concern is to be in right relations with him.

1. The truth that he is infinite in power; for nature shows us that he is infinite in resources.

2. The truth that he is infinitely good; for nature shows him to us fitting all things together to secure the general well-being. Nature suggests the attractiveness and beautifulness of God.

III WHAT MORE THAN THIS CAN NATURE WITNESS OF GOD TO THE CHRISTIAN? The Christian man comes back upon nature with the illuminations of that higher and fuller revelation which has for a time absorbed him from the vision of God, manifest in Christ Jesus, which was so glorious as for a while to occupy his thought and feeling wholly. But coming back with these new thoughts of God, he finds Nature has new voices and new messages, and her provisions tell him:

1. Of God"s care.

2. Of God"s long-suffering and mercy; for he knows now that man has no deserts upon which he might claim, and positive ill deserts which might reasonably lead to the removal of his common every-day mercies.

3. Of God"s great love to man"s soul, which seems shown by its overflow in God"s gracious provision in nature for all the wants of his body.

4. Of God"s faithfulness to all his promises, which are assured in his yearly fulfillment of that earliest promise that "seed-time and harvest shall not cease." Press, in conclusion, how St. Paul urges that the proper influence of nature is a constant and mighty persuasion to turn from all our vanities to the loving and hearty service of the one living God, and to accept of the full salvation which he has provided in the person of his Son Jesus Christ. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

He left not himself without witness - For the heathens had always from God himself a testimony both of his existence and of his providence; in that he did good - Even by punishments he testifies of himself; but more peculiarly by benefits; giving rain - By which air, earth, and sea, are, as it were, all joined together; from heaven - The seat of God; to which St. Paul probably pointed while he spoke, filling the body with food, the soul with gladness.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

See notes one verse 14

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

Connecting Statement:

Paul and Barnabas continue speaking to the crowd outside the city of Lystra. (See: Acts 14:8)

he did not leave himself without witness

This could also be stated in positive form. AT: "God has certainly left a witness" or "God has indeed testified" (See: Litotes)

in that

"as shown by the fact that"

filling your hearts with food and gladness

Here "you hearts" refers to the people. AT: "giving you enough to eat and things about which to be happy" (See: Metonymy)

Paul and Barnabas barely kept the multitudes from sacrificing to them

Paul and Barnabas stopped the multitude from sacrificing to them, but it was difficult to do so.

barely kept

"had difficulty preventing"

translationWords

testimony

heart

Paul

Barnabas

sacrifice

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

17. ἀγαθουγῶν for ἀγαθοποιῶν with אABC.

17. οὐκ ἀμάρτυρον αὐτὸν ἀφῆκεν, He left not Himself without witness. This is the same argument which the Apostle employs (Act 17:27) to the more philosophic multitude whom he addressed on Mars’ Hill. God’s natural teaching is meant to speak alike to all men. Cf. also the similar reasoning in Rom 1:19-20.

ὑμῖν ὑετοὺς διδούς, giving you rain. The reading ἡμῖν of the Text. recept. seems unnatural. For the Apostle could not include himself amongst those to whom God’s appeal had been made through the gifts of nature only.

A few rather unusual words and forms which occur in this verse have suggested to some that we have here a fragment of a Greek poem on the bounties of nature, which the Apostle quotes, as he sometimes does quote the Greek poets, to illustrate his speech from the language familiar to his hearers. Attempts have therefore been made to arrange the words into some dithyrambic metre. But it is hardly probable that St Paul would quote Greek poetry to the people in Lycaonia, to whom Greek was not sufficiently familiar for them to appreciate its literature to the extent which this supposition presumes, and certainly the other quotations which he makes from Greek authors (Act 17:28; 1Co 15:33; Tit 1:12) are used to much more cultured audiences.

τὰς καρδίας ὑμῶν, your hearts, to correspond with the first part of the verse. With the Greeks καρδία was the seat of the appetites, so that there could be no harshness in such an expression as ‘to fill the heart with food.’

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

17.] Compare Rom 1:19, Rom 1:20. The words οὐρανόθεν ὑετοὺς διδούς had a remarkable applicability in a country where we have seen from Strabo (on ver. 6) that there was great scarcity of water. He relates that in one city of Lycaonia, where water was reached by digging the wells very deep, it was sold for money. The idea of Mr. Humphry, that the conclusion of this speech is a citation from some lyric poet, seems improbable on other accounts, and is rendered more so by the above-noticed propriety.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Rains. Jupiter was Lord of the air. He dispensed the thunder and lightning, the rain and the hail, the rivers and tempests. "All signs and portents whatever, that appear in the air, belong primarily to him, as does the genial sign of the rainbow" (Gladstone, " Homer and the Homeric Age "). The mention of rain is appropriate, as there was a scarcity of water in Lycaonia.

Food. Mercury, as the God of merchandise, was also the dispenser of food.

"No one can read the speech without once more perceiving its subtle and inimitable coincidence with his (Paul 's) thoughts and expressions. The rhythmic conclusion is not unaccordant with the style of his most elevated moods; and besides the appropriate appeal to God 's natural gifts in a town not in itself unhappily situated, but surrounded by a waterless and treeless plain, we may naturally suppose that the 'filling our hearts with food and gladness ' was suggested by the garlands and festive pomp which accompanied the bulls on which the people would afterward have made their common banquet" (Farrar, " Life and Work of Paul "). For the coincidences between this discourse and other utterances of Paul, compare ver. 15, and 1Th 1:9; ver. 16, and Rom 3:25; Act 17:30; ver. 17, and Rom 1:19, 20.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.