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Then the priest of Jupiter, which was before their city - There is a meaning here, which ordinary readers will not readily apprehend. Many cities were put under the protection of a particular deity; and the image of that deity placed at the entrance, to signify that he was the guardian and protector. To this St. Luke, every where as accurate as he is circumstantial, refers. Lystra, it appears, was under the guardianship of Jupiter Propulaius, Διος προπυλαιου, which St. Luke translates, του Διος οντος της πολεως, the Jupiter that was before the city, which is another term for Jupiter Custos, or Jupiter the guardian. All these deities, according to the attributes they sustained, had their peculiar priests, rites, and sacrifices; and each a peculiar service and priest for the office he bore; so that Jupiter Brontes, Jupiter the thunderer, had a different service from Jupiter Custos, Jove the guardian. Hence we can see with what accuracy St. Luke wrote: the person who was going to offer them sacrifices was the priest of Jupiter Custos, under whose guardianship the city of Lystra was, and whom the priest supposed had visited the city in a human form; and Barnabas, probably for the reasons already assigned, he imagined was the person; and as Mercury, the god of eloquence, was the general attendant of Jupiter, the people and the priest supposed that Paul, who had a powerful, commanding eloquence, was that god, also disguised. A beautiful figure of such an image of Jupiter as, I suppose, stood before the gate of Lystra, still remains; and a fine engraving of it may be seen in Gruter's Inscriptions, vol. i. p. xx. Jupiter is represented naked, sitting on a curule or consular chair; in his right hand he holds his thunder, and a long staff in his left; at his right, stands the eagle prepared for flight; and, above, the winged cap and caduceus of Mercury. On the base is the inscription, Iuppiter Custom Domus Aug. Jupiter, the guardian of the house of Augustus. As the preserver or guardian of towns, he was generally styled Jupiter Custos, Serenus and Servator. His name, Jupiter, i.e. jurans pater, the helping father, entitled him, in those days of darkness, to general regard. On this false god, who long engrossed the worship of even the most enlightened nations on the earth, much may be seen in Lactantius, Divinar. Institution. lib. i., in the Antiquite expliquee of Montfaucon; and various inscriptions, relative to his character as guardian, etc., may be seen in Gruter, as above.

Oxen and garlands - That is, oxen adorned with flowers, their horns gilded, and neck bound about with fillets, as was the custom in sacrificial rites. They also crowned the gods themselves, the priests, and gates of the temples, with flowers. Of this method of adorning the victims, there are numerous examples in the Greek and Latin writers. A few may suffice. Thus Ovid: -

Victima labe carens et praestantissima forma

Sistitur ante aras; et vittis praesignis et auro.

Ovid, Met. lib. xv. ver. 130.

The fairest victim must the powers appease,

So fatal 'tis sometimes too much to please:

A purple filet his broad brow adorns

With flowery garlands, crown, and gilded horns.

Dryden.

Huic Anius niveis circumdata tempora vittis

Concutiens, et tristis ait; -

Ibid. lib. xiii. ver. 643.

The royal prophet shook his hoary head,

With fillets bound; and, sighing, thus he said -

Calcott.

- fovet ignibus aras,

Muneribus deos implet: feriuntque secures

Colla torosa boum vinctorum cornua vittis.

Ibid. lib. vii. ver. 427.

Rich curling fumes of incense feast the skies,

A hecatomb of voted victims dies,

With gilded horns, and garlands on their head,

In all the pomp of death to th' altar led.

Tate.

Virgil also refers to the same rites and circumstances: -

Saepe in honore deum medio stans hostia ad aram

Lanea dum nivea circumdatur infula vitta,

Inter cunctantes cecidit moribunda ministros.

Virg. Georg. lib. iii. ver. 486.

The victim ox that was for altars pressed,

Trimmed with white ribbons, and with garlands dressed,

Sunk of himself, without the god's command,

Preventing the slow sacrificer's hand.

Dryden.

Many similar examples may be seen in Wetstein and others.

At the time of worship, the Hindoo priests place garlands of flowers on the head of the image. Whether the garlands were intended to decorate the oxen or the apostles, we cannot say; but in either case the conduct of the Lycaonians was conformable to that of the modern Hindoos.

Then the priest of Jupiter - He whose office it was to conduct the worship of Jupiter by offering sacrifices, etc.

Which was before their city - The word “which” here refers not to the priest, but to Jupiter. The temple or image of Jupiter was in front of their city, or near the gates. Ancient cities were supposed to be under the protection of particular gods; and their image, or a temple for their worship, was placed commonly in a conspicuous place at the entrance of the city.

Brought oxen - Probably brought two one to be sacrificed to each. It was common to sacrifice bullocks to Jupiter.

And garlands - The victims of sacrifice were usually decorated with ribbons and chaplets of flowers. See Kuinoel.

Unto the gates - The gates of the city, where were the images or temple of the gods.

Would have done sacrifice - Would have offered sacrifice to Barnabas and Paul. This the priest deemed a part of his office. And here we have a remarkable and most affecting instance of the folly and stupidity of idolatry.

Thus persecution followed the teachers of truth from city to city. The enemies of Christ could not prevent the advancement of the gospel, but they succeeded in making the work of the apostles exceedingly hard. Yet in the face of opposition and conflict, Paul pressed steadily forward, determined to carry out the purpose of God as revealed to him in the vision at Jerusalem: “I will send thee far hence unto the Gentiles.” Acts 22:21. AA 233.1

Paul's hasty departure from Berea deprived him of the opportunity he had anticipated of visiting the brethren at Thessalonica. AA 233.2

On arriving at Athens, the apostle sent the Berean brethren back with a message to Silas and Timothy to join him immediately. Timothy had come to Berea prior to Paul's departure, and with Silas had remained to carry on the work so well begun there, and to instruct the new converts in the principles of the faith. AA 233.3

But Satan was stirring up the Jews to destroy Paul, and Jesus bade him leave Jerusalem. In company with Barnabas, he went into other cities, preaching Jesus and working miracles, and many were converted. As one man was healed who had always been lame, the people who worshiped idols were about to sacrifice to the disciples. Paul was grieved, and told them that he and his fellow laborer were only men and that the God who made heaven and earth, the sea, and all things that are therein, must alone be worshiped. Thus Paul exalted God before the people; but he could scarcely restrain them. The first conception of faith in the true God, and of the worship and honor due to Him, was being formed in their minds; and as they were listening to Paul, Satan was urging on the unbelieving Jews of other cities to follow after Paul to destroy the good work wrought through him. These Jews stirred up the minds of those idolaters by false reports against Paul. The wonder and admiration of the people now changed to hate, and they who a short time before were ready to worship the disciples, stoned Paul and drew him out of the city, supposing that he was dead. But as the disciples were standing about Paul and mourning over him, to their joy he rose up and went with them into the city. EW 203.1

Again, as Paul and Silas preached Jesus, a certain woman possessed with a spirit of divination followed them, crying, “These men are the servants of the most high God, which show unto us the way of salvation.” Thus she followed the disciples many days. But Paul was grieved; for this crying after them diverted the minds of the people from the truth. Satan's object in leading her to do this was to disgust the people and destroy the influence of the disciples. Paul's spirit was stirred within him, and he turned and said to the spirit, “I command thee in the name of Jesus Christ to come out of her”; and the evil spirit was rebuked, and left her. EW 203.2

Her masters were pleased that she cried after the disciples; but when the evil spirit left her, and they saw her a meek disciple of Christ, they were enraged. They had gathered much money by her fortunetelling, and now the hope of their gain was gone. Satan's object was defeated; but his servants caught Paul and Silas, and drew them into the market place, unto the rulers, and to the magistrates, saying, “These men, being Jews, do exceedingly trouble our city.” And the multitude rose up together against them, and the magistrates rent off their clothes, and commanded to beat them. And when they had laid many stripes upon them, they cast them into prison, charging the jailer to keep them safely, who, having received such a charge, thrust them into the inner prison and made their feet fast in the stocks. But the angels of the Lord accompanied them within the prison walls, and caused their imprisonment to tell to the glory of God, and show to the people that God was in the work, and with His chosen servants. EW 204.1

The greatest of human teachers, Paul accepted the lowliest as well as the highest duties. He recognized the necessity of labor for the hand as well as for the mind, and he wrought at a handicraft for his own support. His trade of tent making he pursued while daily preaching the gospel in the great centers of civilization. “These hands,” he said, at parting with the elders of Ephesus, “have ministered unto my necessities, and to them that were with me.” Acts 20:34. Ed 66.1

While he possessed high intellectual endowments, the life of Paul revealed the power of a rarer wisdom. Principles of deepest import, principles concerning which the greatest minds of this time were ignorant, are unfolded in his teachings and exemplified in his life. He had that greatest of all wisdom, which gives quickness of insight and sympathy of heart, which brings man in touch with men, and enables him to arouse their better nature and inspire them to a higher life. Ed 66.2

Listen to his words before the heathen Lystrians, as he points them to God revealed in nature, the Source of all good, who “gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness.” Acts 14:17. Ed 66.3