Exegetical and Hermeneutical Commentary of Acts 14:17
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.
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.
Fuente: The Cambridge Bible for Schools and Colleges
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 Gods 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.
Fuente: Albert Barnes’ Notes on the Bible
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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 Gods 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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
17. Nevertheless he left not himselfwithout witnessThough the heinousness of idolatry isrepresented as so much less in the heathen, by how much they wereoutside the pale of revealed religion, he takes care to add that theheathen have divine “witness” enough to leave them “withoutexcuse.”
he did goodscatteringHis beneficence everywhere and in a thousand forms.
rain from heaven, andfruitful seasonson which human subsistence and all humanenjoyment depend. In Lycaonia, where, as ancient writers attest, rainis peculiarly scarce, this allusion would have all the greatereffect.
filling our hearts with foodand gladnessa natural colloquialism, the heart being gladdenedby the food supplied to the body.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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.
Fuente: John Gill’s Exposition of the Entire Bible
And yet (). Old Greek compound particle ( ). In the N.T. twice only, once with finite verb as here, once with the participle (Heb 4:3).
Without witness (). Old adjective ( privative and , witness), only here in the N.T.
Left (). First aorist active ( aorist indicative of ).
In that he did good (). Present active causal participle of , late and rare verb (also 1Ti 6:18), reading of the oldest MSS. here for , to do good. Note two other causal participles here parallel with , viz., (“giving you”) present active of , (“filling”) present active of (late form of ). This witness to God (his doing good, giving rains and fruitful seasons, filling your hearts with food and gladness) they could receive without the help of the Old Testament revelation (Ro 1:20). Zeus was regarded as the god of rain (Jupiter Pluvius) and Paul claims the rain and the fruitful (, , and , fruit bearing, old word, here alone in N.T.) seasons as coming from God. Lycaonia was often dry and it would be an appropriate item. “Mercury, as the God of merchandise, was also the dispenser of food” (Vincent). Paul does not talk about laws of nature as if they governed themselves, but he sees the living God “behind the drama of the physical world” (Furneaux). These simple country people could grasp his ideas as he claims everything for the one true God.
Gladness (). Old word from ( and ), good cheer. In the N.T. only Ac 2:28 and here. Cheerfulness should be our normal attitude when we consider God’s goodness. Paul does not here mention Christ because he had the single definite purpose to dissuade them from worshipping Barnabas and himself.
Fuente: Robertson’s Word Pictures in the New Testament
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.
Fuente: Vincent’s Word Studies in the New Testament
1) “Nevertheless he left not himself without witness,” (kaitoi ouk hamarturon auton apheken) “And yet he left not himself unwitnessed, without continual witness; Rom 1:20; In so many ways He speaks to man today: 1) Thru nature, Psa 19:1-3; Psalms 2) Thru His word, Joh 5:39; Heb 4:12; Rom 10:17; 2Ti 3:16-17; 2Ti 4:1-2; 2 Timothy 3)Thru His spirit, Act 16:7-11; Heb 43; Rev 22:17; Revelation , 4) Thru His church, Act 1:8; Joh 15:16; Joh 15:27; Joh 20:21; Eph 3:21; Rev 22:17.
2) “In that he did good,” (agathourgon) “As he himself continued doing good,” to all men and to the universe, giving to all life, breath, and all things; as God bare witness of Jesus in four ways at His first coming, Joh 5:33-40; Act 17:28; Act 10:38.
3)“And gave us rain from heaven,” (ouranothen humin huetous didous) “Continually giving (doling out, sending) us rain from heaven above,” out of His own compassion, grace, and care for all men, impartially, without respect of person; Psa 65:9-10; Mat 5:45.
4) “And fruitful seasons,” (kai kaitous katpophouous) “And repeatedly giving us fruitbearing seasons,” fruitbearing according to the time-seasons; Jas 1:16-22; Jas 4:13-17; Luk 16:3-9; Pro 11:30; Joh 15:1-27; Jas 5:7.
5) “Filling our hearts with food and gladness.” (empiplon tropes kai euphrosunes tas kardias humon) “Repeatedly filling (us) with food and our hearts with gladness,” by food -we desire, must have for light to be sustained, God in giving it, fills our emotions (hearts) with gladness. In like manner when the sinner receives Jesus Christ to satisfy the hunger of his heart and longing soul, he finds true joy of the Holy Spirit, Joh 8:12; 1Jn 5:11; 1Jn 4:15; Rom 5:5.
EFFECTS OF TURNING TO GOD
“I saw with mine own eyes, when in Africa two or three years ago,” says the Re W. Allen, “the notorious skull temple, or Juju house, not long ago the scene of the most ghastly horrors; I saw the very men who had been the high priests of Juju, the ringleaders in all kinds of atrocities; I saw the accursed grove where human victims were constantly slain, and twins cast out to die; but the temple had fallen into ruins, the skulls were crumbling to dust, the idols lay groveling on the ground, the grove was the highway of God’s house, and the once cannibal priests and people were all assembled in church, and joining-with earnest fervor in the worship of Almighty God. And since then, and within the last two years, the tottering temple has been deliberately razed to the ground, the human skulls decently interred, and all the detestable tokens of their former idolatry, some of which had been procured at a tremendous cost and had been regarded as of priceless value, were handed over to Bishop Crowther, forwarded by him to me, and are now in London. In lieu of their former skull temple the natives have erected at their own expense, at a cost of not less than 2,000 francs, a church which seats two thousand people, which is now Bishop Crowther’s cathedral, and at the consecration of which over three thousand natives were present.”
Bib. 111.
Fuente: Garner-Howes Baptist Commentary
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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; − (35) 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 − (36) 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, ( Heb 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; − (37) 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, ( Psa 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, − (38) 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. −
(35) −
“
Nullum sibi debere culpam imputari,” that no blame ought to be imputed to them
(36) −
“
Anticipant,” anticipate.
(37) −
“
Vegetat,” causes it to vegetate.
(38) −
“
Sed quam libet simus restricti,” but however we may be restrained (in ourselves.)
Fuente: Calvin’s Complete Commentary
(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.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Act 14:17. He left not himself without witness, Though left to the heathen dispensation,theGentileswereculpablefortheir idolatry, and other abuses of the light afforded them, inasmuch as the works of creation always manifest the being of the true God; and it is a plain evidence of his goodness, power, and providence, in that he, the one true God, is the author of all good, and sendeth rain from heaven, and fruitful seasons to the just and unjust; not only providing necessaries for mankind, but filling their hearts with joy and gladness, and thereby inviting sinners to repent and hope for mercy. The author of “Nature Displayed”observes very pleasingly, that, as a friend, in sending us frequent presents, expresses his remembrance of us, and affection to us, though he neither speak nor write; so all the gifts of the divine bounty, which are scattered abroad on every side, are so many witnesses sent to attest the divine care and goodness, and speak it in a very sensiblelanguage to the heart, though not to the ear. Aratus, a pagan poet, asserts particularly, that “rain is given from God:” and as St. Paul was conversant in these writings, has quoted this very poet in another speech, and was addressing himself to persons who might be no strangers to this author, his speech, among other things, may in a distant manner allude to that passage. Dr. Hammond mentions a Jewish proverb upon this place, “That thekeys of life, rain, and the resurrection, were always kept in God’s own hand,” by which they seem to have looked upon rain as much an incommunicable attribute of God, as either the giving or restoring of life. Hence it is frequently stiled, “the power of rain,” because it descends not but by power, and it is one of the things in which the power of God shews itself. See Mat 5:45 and Jer 14:22.
Fuente: Commentary on the Holy Bible by Thomas Coke
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.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
17. ] Compare Rom 1:19-20 . The words had a remarkable applicability in a country where we have seen from Strabo (on Act 14:6 ) 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.
Fuente: Henry Alford’s Greek Testament
Act 14:17 . , see critical notes. If we read 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 . : 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, , and Pseudo-Heracleitus, letter iv., where the moon is spoken of as God’s ; see below on Act 14:17 . : non reliquit sed sivit (Blass). , see critical notes. Neither nor , 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.
Fuente: The Expositors Greek Testament by Robertson
Nevertheless = And yet.
left. Greek. aphiemi. App-174.
without witness. Greek. amarturos. Only here.
in that He did, &c. = doing good. Greek. agathopoieo. Here, Mar 3:4. Luk 6:9, Luk 6:33, Luk 6:35; 1Pe 2:15, 1Pe 2:20; 1Pe 3:6, 1Pe 3:17, 3Jn 1:11.
gave = giving.
from heaven. Greek. ouranothen. An adverb. Only here and Act 26:13.
fruitful = fruit-bearing. Greek. karpophoros. Only here.
filling = satisfying, Greek. empiplemi. Here, Luk 1:53; Luk 6:25. Joh 6:12. Rom 15:24. A medical word.
gladness. Greek. euphrosune. Only here and Act 2:28.
Fuente: Companion Bible Notes, Appendices and Graphics
17.] Compare Rom 1:19-20. The words had a remarkable applicability in a country where we have seen from Strabo (on Act 14:6) 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.
Fuente: The Greek Testament
Act 14:17. , 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.-, 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.-, 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.-) 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.-, giving) in the larger world [macrocosmo, opposed to the microcosmus].-, seasons) Days of sunshine, winds, and seasons of the year.-, filling) in the little world in which we move [microcosmo].-, with food) in the body, daily.-, gladness) in the mind: at festive seasons.
Fuente: Gnomon of the New Testament
he left: Act 17:27, Act 17:28, Psa 19:1-4, Rom 1:19, Rom 1:20
in that: Psa 36:5-7, Psa 52:1, Psa 104:24-28, Psa 145:9, Psa 145:15, Psa 145:16, Luk 6:35
and gave: Lev 26:4, Deu 11:14, Deu 28:12, 1Ki 18:1, Job 5:10, Job 37:6, Job 38:26-28, Psa 65:9-13, Psa 68:9, Psa 68:10, Psa 147:7, Psa 147:8, Isa 5:6, Jer 5:24, Jer 14:22, Mat 5:45, Jam 5:17, Jam 5:18
filling: Deu 8:12-14, Neh 9:25, Isa 22:13, 1Ti 6:17
Reciprocal: Gen 1:29 – to you Gen 25:6 – gifts Lev 26:5 – eat your Deu 10:18 – loveth Deu 33:14 – the precious Job 22:18 – he filled Job 36:31 – he giveth Psa 33:5 – earth Psa 65:13 – pastures Psa 74:17 – made summer Psa 104:13 – watereth Psa 107:37 – which may Ecc 2:24 – nothing Isa 40:21 – General Luk 12:16 – The ground Joh 1:10 – was in Joh 5:17 – My Act 17:25 – seeing
Fuente: The Treasury of Scripture Knowledge
GODS GIFTS TO MEN
[God] 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.
Act 14:17
These words come from one of St. Pauls sermons. He was preaching to heathens, who, until then, had never heard of the true God. He was telling them that though they had never heard of God, yet they might have known what God was like because of the good things which were sent to them from God.
What good things does St. Paul tell them of?
I. Gods gifts to men.The rain from heaven, the fruitful seasons, these are what he mentions. The rain and the harvest, the food which these things bring, and the gladness of heart which men feel when they have all their wants supplied: these things, says St. Paul, are Gods gifts to men, and from them men might have known, if they had cared to think, that God was good, and took a delight in making people happy. But the verse tells us more than this. It is not only that it is God that gives them, but that God intends us to take them as examples of His goodness. He intends us to see from these gifts how good He is, so that if a man had never heard anything about God, he might say, I am sure there is a God, I am sure He is a good God, and I am sure that He takes care of me, for all the good things of life are His gift to me, the rain, and the fruitful seasons, and the food and gladness of my life.
II. If they are Gods gift, we should acknowledge them to be so.It is a rule in the Christian life that whatever we believe in our heart, we should confess with our month, and act on in our conduct. So the question is, How are we to acknowledge the gifts of Nature to be Gods bounty? The answer is twofold:
(a) We must thank God for them, and
(b) We must also ask God for them. In every harvest thanksgiving we do confess with the mouth, and publicly act on the belief that it is God Who of His great goodness has given us the rain and the fruitful season, and filled our hearts with food and gladness. This part of the duty we do now, in most places, perform with some degree of care. We must ask for Gods gifts as well as thank Him for them; and I fancy that, in the case of the good gifts of Nature, this has been even less thought of than the thanksgiving. And yet God says to us through His Apostlesin everything, let your requests be made known unto God.
III. This is what Rogation Days mean.Rogation is only another word for praying or making petitions. And the particular petitions for which the Rogation Days were set apart were those for a fruitful season and a sufficient harvest. God has promised that, while the world lasts, seed-time and harvest shall not fail. And God also intends that every seed-time and every harvest shall put us in mind of Him, and lead us to acknowledge His power and His goodness. It does us good to be reminded of Him. Ask yourselves when do you lead the best lives? When are your life, and mind, and thoughts and words, the best? Is it not when you remember God? And when does your conscience tell you that you have the most to be ashamed of? that you have lived the worst and fallen into sin the most? Is it not when you have got into the way of forgetting God, of thinking of Him only now and then, or not at all, of saying your prayers as a mere form, and then giving yourself up wholly to the affairs of this world? You know this, and God knows it too. And, therefore, God sends us reminders of Himself; things which will make us think of Him, speak to Him, remember Him.
Illustrations
(1) Unless the harvest festival be accompanied by some real self-denial, it is apt to be somewhat unreal. A harvest festival is a pleasant thing. There may be a good deal of merely worldly excitement about it. It is pleasant to attend a bright, cheerful service in a gaily decorated church. It is at a time of year, too, when people are at leisure. All this is otherwise at Rogation time. To come to church and make prayers to God that His rain may be given in due season, and that the harvest which is to make food plentiful for the toiling millions of the poor, to whom a little more or a little less in the price of bread makes all the difference between health and something like starvationthis must be genuine. There is no self-deception here, It is sure to be true and sincere. This is sure to be a real acknowledgment of Gods power and Gods goodness, and God knows this, and this is why God looks for it. A harvest thanksgiving may be in some measure outside show. The Rogation prayer time is sure to be real and genuine.
(2) No one can read this speech of St. Paul without once more perceiving its subtle and inimitable coincidence with his thoughts and expressions. The rhythmic conclusion is not unaccordant with the style of his most elevated moods; and beside the appropriate appeal to Gods 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 afterwards have made their common banquet. Nor do I think it impossible that the words may be an echo of lyric songs sung as the procession made its way to the gates. To use them in a truer and loftier connection would be in exact accord with the happy power of seizing an argument which St. Paul showed when he turned into the text of his sermon at Athens the vague inscription to the unknown God.
Fuente: Church Pulpit Commentary
7
Act 14:17. The witness consisted of the blessings of nature. These heathen should know that none of the planets could bestow such things on the world.
Fuente: Combined Bible Commentary
Act 14:17. And gave us rain from heaven. This mention of rain from heaven was an especial instance of Divine benevolence to the people of Lystra, as in the Lycaonian country water was so extremely scarce. In many Eastern countries this rain from heaven was a most precious boon (see Psa 104:13).
Fuente: A Popular Commentary on the New Testament
See notes one verse 14