BS2625 .B2ai:y PRINCETON, N. J. _ jDiyjsion .Vo. Case, No. Shelf, U i^^ /// * x\\ • s f^S^:;..^ '^^i, i\ ii,*-^' V. 1-^' '^ N f: NOTES EXPLANATORY AND PRACTICAL, ON THE ACTS OF THE APOSTLES. DESIGNED FOR BIBLE-CLASSES AND SUNDAY SCHOOLS. BY ALBERT BARNES. VOL. II. NEW YORK: LEAVITT, LORD & CO., Na 180 BROADWAY, BOSTON: CROCKER & BREWSTER, 47 WASHINGTON STREET. 1835. Enteked according to the act of the Congress of the United States, A. D. 1834, by Albert Barnes, in the office of the Clerk of the Eastern Dis- trict of Pennsylvania. STEREOTYPED BY L. JOHNSON. PHILADELPHIA. PRINTED BY D. FANSHAW, NO. 119 NASSAU-STREET, NEW YORK. THE ACTS OF THE APOSTLES VOLUME II. CONTAINING THE LAST FOURTEEN CHAPTERS. CHAPTER XV. And' certain men which came b Gal.2.12. CHAPTER XV. 1. lAnd certain men. These were men undoubtedly who had been Jews, but who were now converted to Christianity. The fact that tbey were willing to refer the matter in dispute to the apostles and elders (ver. 2), shows that they had pro- fessedly embraced the Christian religion. The account which follows is a record of the first internal dissension which occur- red in the Christian church. Hitherto they had been struggling against external foes. Violent persecutions had raged, and had fully occupied the attention of Chris- tians. But now the churches were at peace. They enjoyed great external pros- perity in Antioch. And the great ene- my of souls took occasion then, as he has often done in similar circumstances since, to excite contentions in the church itself; so that when external violence could not destroy it, an effort was made to secure the same object by inter- nal dissension and strife. The history, therefore, is particularly important, as it is the record of the first unhappy debate which arose in the bosom of the church. It is further important, as it shows the down from Judea, taught the bre- thren, and said, Except "^ ye be c Jno.7.22. manner in which such controversies were settled in apostohc times ; and as it estab- lished some very important principles re- specting the perpetuity of the religious rites of the Jews. IT Came down from Judea. To Antioch, and to the regions adjacent which had been visited by the apostles, ver. 23. Judea was a high and hilly region, and going from that toward the level countries adjacent to the sea, was represented to be descending or going down. IT Taught the brethren. That is, Christians. They endeavoured to con- vince them of the necessity of keeping the laws of Moses. IT Except ye be circum- cised. This was the leading or principal rite of the Jewish religion. It was indis- pensable to the name and privileges of a Jew, Proselytes to their religion were circumcised as well as native-born Jews, and they held it to be indispensable to salvation. — It is evident from this, that Paul and Barnabas had dispensed with this rite in regard to the Gentile converts, and that they intended to found the Chris- tian church on the principle that the Jevidsh ceremonies were to cease. When, however, it was necessary to conciliate 214 THE ACTS. [A. D. 52. of circumcised after " the manner Moses, ye cannot be saved. 2 When therefore Paul and Bar- nabas had no small dissension and disputation with them, they deter- the minds of the Jews and to prevent con- tention, Paul did not hesitate to practise circumcision, ch. xvi. 3. IT After the man- ner of Moses. According to the custom which Moses commanded ; according to the Mosaic ritual. IT Ye cannot be saved. The Jews regarded this as indispensable to salvation. The grounds on which they would press it on the attention of Gentile converts would be very plausible, and such as would produce much embarrass- ment. For, (1.) It would be maintained that the laws of Moses were the laws of God, and were therefore unchangeable ; and, (2.) It would doubtless be maintained that the religion of the Messiah was only a completing and perfecting of the Jevv- ish religion ; — that it was designed sim- ply to carry out its principles according to the promises, and not to subvert and de- stroy any thing that had been established by divine authority. — It is usually not dif- ficult to perplex and embarrass young converts with questions of modes, and rites, and forms of religion ; and it is not uncommon that a revival is followed by some contention just like this. Opposing sects urge the claims of their peculiar rites, and seek to make proselytes, and in- troduce contention and strife into an otherwise peaceful and happy Christian community. 2. Had no small dissension and dispu- tation. The word rendered dissension ((TT^-o-i?) denotes sometimes sedition or in- testine war, and sometimes earnest and violent disputation or controversy. Acts xxiii. 7. 10. In this place it clearly de- notes that there was earnest and warm discussion; but it is not implied that there was any improper heat or temper on the part of Paul and Barnabas. Im- portant principles were to be settled in regard to the organization of the church. Doctrines were advanced by the Judaiz- ing teachers which were false, and which tended to great strife and disorder in the church. Those doctrines were urged with great zeal, were declared to be es- sential to salvation, and would therefore tend greatly to distract the minds of Christians, and to produce great anxiety. It became therefore necessary to meet them with a determined purpose, and to establish the truth on an immoveable mined that * Paul and Barnabas, and certain other of them, should go up to Jerusalem, unto the apos- tles and elders, about this ques- tion. b 6al.2.1. basis. — And the case shows that it is right to " contend earnestly for the faith" (Jude 3) ; and when similar cases occur, it is proper to resist the approach of error with all the arguments which may be at our command, and with all the weapons which truth can furnish. It is further implied here, that it is the duty of the ministers of the gospel to defend the truth and to oppose error. Paul and Barnabas regarded themselves as set for this pur- pose (comp. Phil. i. 17, "Knowing that I am set for the defence of the gospel") ; and Christian ministers should be quali- fed to defend the truth ; and should be willing with a proper spirit and with great earnestness to maintain the doctrines re- vealed. IT They determined. There was no prospect that the controversy would be settled by contention and argument. It would seem, from this statement, that those who came down from Judea were also willing that the whole matter should be referred to the aj.ostles at Jerusalem. The reason for this may have been, (1.) That Jerusalem would be regarded by them as the source of authority in the Christian church, as it had been among the Jews. (2.) Most of the apostles and the most experienced Christians were there. They had listened to the instruc- tions of Christ himself; had been long in the church ; and were supposed to be better acquainted with its design and its laws. (3.) Those who came from Judea would not be likely to acknowledge the authority of Paul as an apostle : the au- thority of those at Jerusalem they would recognise. (4.) They might have had a very confident expectation that the de- cision there would be in their favour. The question had not been agitated there. They had all been Jews. And it is cer- tain that they continued as yet to attend in the temple service, and to conform to the Jewish customs. They might have expected therefore, with great confidence, that the decision would be in their favour, and they were willing to refer it to those at Jerusalem. IT Certain other of them. Of the brethren ; probably of each party. They did not go to debate ; or to give their opinion ; or to vote in the case them- selves; but to lay the question fairly be- fore the apostles and elders. IF Unto the A. D. 52.] CHAPTER XV. 215 3 And being " brought on their way by the church, they passed through Phenice and Samaria, de- claring the conversion* of the Gen- tiles: and they caused great joy'= unto all the brethren. 4 And when they were come to Jerusalem, they were received of the church, and of the apostles and aRom.15.24. lCor.l6.6,n.3 Jno.6. c Luke 15.7,10. b c.14.27. apostles. The authority of the apostles in such a case would be acknowledged by all. They had been immediately instructed by the Saviour, and had the promise of infal- lible guidance in the organization of the church. Notes, Matt. xvi. 19; xviii. 18. IT And elders. Note, ch. xi. 30. Gr. Presby- ters. See Note, ch. xiv. 23. Who these were, or what was their office and authori- ty, it is not easy now to determine. It may refer to the aged men in the church at Jerusalem, or to those who were ap- pointed to rule and to preach in connexion with the apostles. As in the synagogue it was customary to determine questions by the advice of a bench of elders, there is no improbability in the supposition that the apostles would imitate that cus- tom, and appoint a similar arrangement in the Christian church. {Grotius.) It is generally agreed that this is the journey to which Paul refers in Gal. ii. 1 — 10. If so, it happened fourteen years after his conversion. Gal. ii. 1. It was done in ac- cordance with the divine command, " by revelation." Gal. ii. 2. And among those who went with him was Titus, who was afterwards so much distinguished as his companion. Gal. ii. 3. IT About this ques- tion. The question whether the ceremo- nial laws of Moses were binding on Chris- tian converts. In regard to the nature and design of this council at Jerusalem, see Note on ver. 30, 31. 3. And being brought on their way by the church. Being attended and conduct- ed by the Christian brethren. See Note, Rom. XV. 24. It was customary for the Chri-stians to attend the apostles in their travels. Comp. 1 Cor. xv. 6. 11. 3 John 6. ^Through Phenice. Note, ch.xi. 19. ^ And Samaria. These places were directly on their route to Jerusalem. IF Declaring (he conversion, &c. Of the Gentiles in Anti- och, and in the regions in Asia Minor through which they had travelled. These remarkable events they would naturally communicate with joy to the Christians with whom they would have intercourse elders ; and they ** declared all things that God had done with them. 5 But 1 there rose up certain of the sect of the Pharisees which be- lieved, saying, *■ That it was need- ful to circumcise them, and to com- mand them to keep the law of Mo- ses. themselves awake, and engaged in the service of Christ, they rejoice at the news of the conversion of sinners. Where they are cold, they hear such news with indif- ference, or with the utmost unconcern. One way of testing our feelings on the subject of religion is, by the emotions which we have when we hear of exten- sive and glorious revivals of religion. Comp. Note, Acts viii. 8. 4. They were received of the church. By the church, in a hospitable and friendly manner. They were acknowledged as Chiistian brethren, and received with Christian kindness. See Gal. ii. 9. IT And they declared. Paul and Barnabas, and those with them. That is, they stated the caise ; the remarkable conversion of the Gentiles, the evidence of their piety, and the origin of the present dispute. 5. But there rose up, &c. It has been doubted whether these are the words of Paul and Barnabas, relating what occur- red at Antioch ; or whether they are the words of Luke, recording what took place at Jerusalem. The correct exposition i.s probably that which refers it to the latter. For, (1.) This seems to be the most obvi- ous interpretation. (2.) The use of the words "rose up" implies that. Those who disturbed the church at Antioch are said to have come down from Judea (ver 1) ; and if this place referred to that oc- currence, the same words would have been retained. (3.) The particular spe- cification here of " the sect of the Phari- sees," looks as if this was an occurrence taking place at Jerusalem. No such spe- cification exists respecting those who came down to Antioch ; but it would seem here, as if this party in Jerusalem resolved still to abide by the law, and to impose those rites on the Christian con- verts. However, this interpretation is 216 THE ACTS. [A. D. 52. 6 And the apostles and elders came together, '^ for to consider of this matter. 7 And when there had been much disputing, Peter rose up and said unto them, Men and brethren, ye know * how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe. a Matt.18.20. b Matt.16.18,19. c.10.20. by no means certain. IF Which believed. Who maintained, or taught. IT That it was needful, &c. Note, ver. 1. 6. And the apostles and elders, &c. They came together in accordance with the au- thority in Matt, xviii. 19, 20. It would seem, also, that the whole church was convened on this occasion ; and that they concurred, at least, in the judgment ex- pressed in this case. See ver. 12. 22, 23. IT For to consider this matter. Not to decide it arbitrarily, or even by authority, with- out deliberation ; but to compare their views, and to express the result of the whole to the church at Antioch. It was a grave and difficult question, deeply af- fecting the entire constitution of the Chris- tian church, and they therefore solemnly engaged in deliberation on the subject. 7. Much disputing. Or rather, much inquiry, or deliberation. With our word disputing we commonly connect the idea of heat and anger. This is not necessa- rily implied in the word used here. It might have been calm, solemn, deliberate inquiry ; and there is no evidence that it was conducted with undue warmth or anger. IT Peter rose up and said. Peter was probably the most aged, and was most accustomed to speak, ch. ii. 14, &c. iii. 6. 12. Besides, there was a particular reason lor his speaking here, as he had been engaged in similar scenes, and un- derstood the case, and had had evidence that God had converted sinners without the Mosaic rites, and knew that it would have been inexpedient to have imposed these rites on those who had thus been converted. IT A good while ago. See ch. X. Some time since. So long since that there had been opportunity to ascertain whether it was necessary to observe the laws of Moses in order to the edification of the church. IT God made choice, «fec. That is, of all the apostles, he designated me to engage in this work. Comp. Note, Matt. xvi. 18, with Acts x. IT That the Gentiles. Cornelius, and those who were 8 And God, which '^knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us ; 9 And put no diiference between us and them, purifying ^ their hearts by faith. 10 Now therefore why tempt ye God, to put a yoke * upon the neck of the disciples, which neither our fathers nor we were able to bear 1 c c.1.24. d Heb.9.13,U. lPet.1.22. e Gal.5.1. assembled with him at Csesarea. This was the first case that had occurred, and therefore it was important to appeal to it. 8. And God, which knoweth the hearts. ch. i. 24. God thus knew whether they were true converts or not, and gave a de- monstration that he acknowledged them as his. IT Giving them the Holy Ghost, &c. ch. X. 45, 46. 9. And put no difference, &c. Though they had not been circumcised, and though they did not conform to the law of Moses. Thus God showed that the observance of these rites was not neces- sary in order to the true conversion of men, and to acceptance with him. He did not give us, who are Jews, any ad- vantage over them, but justified and puri- fied all in the same manner. IT Purifying their hearts. Thus giving the best evi- dence that he had renewed them, and admitted them to favour with him. IT By faith. By believhig on the Lord Jesus Christ. This showed that the plan on which God was now about to show fa- vour to men, was not by external rites and ceremonies, but by a scheme which required faith as the only condition of ac- ceptance. It is further implied here, that there is no true faith which does not pu- rify the heart. 10. Why tempt ye God ? Why provoke him to displeasure ? Why, since he has shown his determination to accept them without such rites, do you provoke him by attempting to impose on his own people rites without his authority, and against his manifest will ? The argument is, that God had already accepted them. To at- tempt to impose these rites would be to provoke him to anger ; to introduce ob- servances which he had shown it was his purpose should now be abolished. IT To put a yoke. That which would be bur- densome and oppressive, or which would infringe on their just freedom, as the chil- dren of God. It is called in Gal. v. 1, " a yoke of bondage." Note, Matt, xxiii. 4. A. D. 52.] CHAPTER XV. 217 11 But we believe that through * the grace of the Lord Jesus Christ we shall be saved, even as they. 13 Then all the multitude kept silence, and gave audience to Bar- nabas and Paul, declaring what miracles and wonders God had wrought ^ among the Gentiles by them. a Rom.2.34. Eph.2.8. Tit.3.4,5. b c.14.27. A yoJie is an emblem of slavery or bond- age (1 Tim. vi. 1) ; or of affliction (Lam. iii. 27) ; or of punishment (Lam. i. 14) ; or of oppressive and burdensome ceremo- nies, as in this place ; or of the restraints of Christianity. Matt. xi. 29, 30. In this place they are called a yoke because, (1.) They were burdensome and oppres- sive ; and, (2.) Because they would be an infringement of Christian freedom. One design of the gospel was to set men free from such rites and ceremonies. The yoke here referred to is not the moral law, and the just restraints of religion ; but the ce- remonial laws and customs of the Jews. V Which neither our fathers, &c. Which have been found burdensome at all times. They were expensive, and painful, and oppressive : and as they had been found to be so, it was not proper to impose them on the Gentile converts, but should rather rejoice at any evidence that the people of God might be delivered from them. ^ Were able to bear. Which are found to be oppressive and burdensome. They were attended with great inconvenience, and many transgressions, as the conse- quence. 11. But we believe. We apostles, who have been with them, and have seen the evidences of their acceptance with God. H Through the grace, &c. By the grace or mercy of Christ alone, without any of the rites and ceremonies of the Jews. IT We shall he saved, even as they. In the same manner, by the mere grace of Christ. So far from being necessary to their sal- vation, they are really of no use in ours. We are to be saved not by these ceremo- nies, but by the mere mercy of God in the Redeemer. They should not, there- fore, be imposed on others. 12. Then all the multitude. Evidently the multitude of private Christians who were assembled on this occasion. That it does not refer to a synod of ministers and elders merely, is apparent, (1.) Be- cause the church, the brethren, are repre- sented as having been present, and con- curring in the final opinion (ver. 22, 23); 13 And after they had held their peace,James answered, saying, Men and brethren, hearken unto me : 14 Simeon hath declared '^ how God at the first did visit the Gen- tiles, to take out of them a people for his name. 15 And to this agree the words of the prophets ; as it is written,'^ cLu.2.31,32. dAm.9.n,12. and, (2.) Because the word multitude (to -TTxyiio:) would not have been used in de- scribing the collection of apostles and elders merely. Comp. Luke i. 10, 11. 13 ; V. 6; vi. 17; xix. 37. John v. 3; xxi. 6. Acts iv. 32 ; vi. 2. Matt. iii. 7. IT Gave audience. Heard, listened attentively to. IT Barnabas and Paul. They were deeply interested in it; and they were qualified to give a fair statement of the facts as they had occurred. IT Declaring what miracles and. wonders, &c. The argu- ment here evidently is, that God had ap- proved their work by miracles ; that he gave evidence that what they did had his approbation ; and that as all this was done without imposing on them the rites of the Jews, so it would follow that those were not now to be commanded. 13. James answered. James the Less, son of Alpheus. See Note, ch. xii. 1. IT Hearken unto me. This whole transac- tion shows that Peter had no such autho- rity in the church as the Papists pretend, for otherwise his opinion would have been followed without debate. James had an authority not less than that of Pe- ter. It is possible that he might have been next in age (comp. 1 Cor. xv. 17); and it seems morally certain that he re- mained for a considerable part of his life in Jerusalem. Acts xii. 17 ; xxi. 18. Gal. i. 19 ; ii. 9. 12. 14. Simeon. This a Hebrew name. The Greek mode of writing it commonly was Simon. It was one of the names of Peter. Matt. iv. 1 8. IT To take out of them apeople. To choose from among the Gen- tiles those who should be his friends. 15. The words of the prophets. Amos ix. 11, 12. It was a very material point with them, as Jews, to mquire whether this was in accordance with the predic- tions of the Scriptures. The most power- ful revivals of religion, and the most striking demonstrations of the divine pre- sence, will be in accordance with the Bible ; and should be tested by them. This habit was always manifested by the apostles and early Christians, and should 218 THE ACTS'. [A. D. 52. 16 After this I will return, and will build again the tabernacle of David, which is fallen down ; and I will baild again the ruins thereof, and I will set it up : be followed by Christians at all times. Unless a supposed work of grace accords with the Bible, and can be defiended by it, it must be false, and should be opposed. Comp. Isa. viii. 20. IG. Afier this. This quotation is not made literally either from the Hebrew, or the Septuagint, which differs also from the Hebrew. The 17th verse is quoted literally from the Septuagint ; but in the 16th the general sense only of the passage is retained. The maiii point of the quo- tation, as made by James, was, to show that according to the prophets it was con- templated that {he Gentiles should be in- troduced to the privileges of the children of God ; and on this pomt the passage has a direct bearing. The prophet Amos (ix. 8—10) had described the calamities that fchould come upon the nation of the Jews, by their being scattered and driven away, 'i'his implied that the city of Jerusalem, and the temple, and the wails of the city .should be destroyed. But after that (Heb. " on that day," ver. 11, that is, the day when he should revisit them, and recover them), he would restore them to their Ibrmer privileges; would rebuild their temple, llieir city, and their walls, ver. 11. And not only so, net only should the blessing descend on the Jews, but it should also be extended to others. The "remnant of Edom," "the heathen upon whom" his "name would be called" (Amos ix. 12), should also partake of the mercy of God, and be subject to the Jew- ish people ; and a time of general pros- perity and of permanent blessings should follow. Amos ix. 13 — 15. James under- stands this as referring to the times of the Messiah, and to the introduction of the gospel to the Gentiles. And so the pas- sage (Amos ix. 12) is rendered in the Sep- tuagint. See ver. 17. IT / will return. When the people of God are subjected to calamities and trials, it is often represented as if God had departed from them. This returning, therefore, is an image of their restoration to his favour, and to prosperity. This is not, however, in the Hebrew, in Amos ix. 11. 1i / will build again. In the calamities that should come upon the nation (Amos ix. 8), it is implied that the temple and the city should be destroyed. To build them again would be a proof of his returning favour. IT The tabernacle of 17 That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things. David. The tent of David. Here it means the house, or royal residence of David, and the kings of Israel. That is, he would restore them to their former glory and splendour, as his people. The reference here is not to the temple, which was the work of Solomon ; but to the magnificence and splendour of the dwelling place of David ; that is, to the full enjoyment of their former high privileges and blessings. IT Which is fallen down. Which would be destroyed by the captivity under the king of Babylon, and by the long neglect and decay resulting from their being car- ried to a distant land. IT The ruins there- of Heb. " close up the breaches thereof" That is, it should be restored to its former prosperity and magnificence ; an emblem of the favour of God, and of the spiritual blessings that should in future times de- scend on the Jewish people. 1 7. T?iat the residue of men. This verse is quoted literally from the Septuagint, and differs in some respects from the He- brew. The phrase "the residue of men" here, is evidently understood, both by the LXX. and by James, as referring to others than Jews, to the Gentiles. The rest of the world — implying that many of them would be admitted to the friendship and favour of God. Tlie Hebrew is, "that they may possess the remnant of Edom." This change is made in the Septuagint by a slight difference in the reading of two Hebrew words. The LXX., instead of the Hebrew xi;y\\, shall inherit, read *|;:'m>. shall seek rf thee ; and instead of □TIN, Edom, they read oiH. Man, or mankind, i. e. men. Why this variation occurred, cannot be explained ; but the sense is not materially different. In the Hebrew, the word Edom has undoubted reference to another nation than tho Jewish ; and the expression means, that in the great prosperity of the Jews, after their return, they should extend the in- fluence of their religion to other nations; that is, as James applies it, the Gentiles might be brought to the privileges of the children of God. ^ And also the Gentile. Have troubled you with words. With doctrines. They have disturbed your minds, and produced contentions. IF Subverting your soids. The word here used occurs no- where else in the New Testament {kvxr. x£uajoi/T£;). It properly means to collect together the vessels used in a house — the household furniture — for the purpose of removing it. It is applied to marauders, robbers, and enemies, who remove and bear off property ; thus producing distress, confusion, and disorder. It is thus used in the sense of disturbing, or destroying ; and here denotes that they unsettled their minds ; that they produced anxiety, dis- turbance, and distress, by these doctrines about Moses. IT To whom we gave no such commandment. They went, therefore, 223 THE ACTS. [A. D. 52. chosen men unto you, with our be- loved Barnabas and Paul, 26 Men that have hazarded " their lives for the name of our Lord Jesus Christ. 27 We have sent therefore Judas and Silas, who shall also tell you the same things by ^ mouth. 28 For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burthen * than these necessary things ; a c.13.50; 14.19. » word. b Rev.2.24. without authority. Self-constituted and self-sent teachers not unfrequently pro- duce disturbance and distress. Had the apostles been consulted on this subject, the difficulty would have been avoided. By thus saying that they had not given them a command to teach these things, they practically assured the Gentile con- verts that they did not approve of the course which those who went from Judea had taken. 26. Men that have hazarded their lives, &c. See ch. xiv. This was a noble tes- timony to the character of Barnabas and Paul. It was a commendation of them to the confidence of the churches, and an implied expression that they wished their authority to be regarded in the establish- ment and organization of the church. IT For the name. In the cause of the Lord Jesus. 27. Tlie same things. The same things that we wrote to you. They shall con- firm all by their own statements. 28. For it seemed good to the Holy Ghost. This is a strong and undoubted claim to inspiration. It was with special reference to the organization of the church, that the Holy Spirit had been promised to them by the Lord Jesus. Matt, xviii. 18—20. John xiv. 26. ^ No greater burthen. To impose no greater restraints ; to enjoin no other observances. See Note, ver. 10. IT I'han these necessary things. Necessary, (1.) In order to preserve the peace of the church. (2.) To conciliate the minds of the Jewish converts, ver. 21. (3.) Neces- sary in their circumstances, particularly, because the crime which is specified — licentiousness — was one to which all early converts were particularly exposed. Note, ver. 20. 29. From meats offered to idols. This explains what is meant by " pollutions of idols." ver. 20. IT Ye shall do well. You 29 That ye abstain *= from meats offered to idols, and from blood, and from things strangled, and from fornication : from which if ye keep '^ yourselves, ye shall do well. Fare ye well. 30 So when they were dismissed, they came to Antioch ; and when they had gathered the multitude together, they delivered the epistle : 31 Which, when they had read, they rejoiced for the 2 consolation. c ver,20. d 2Cor.ll.9. Jam.1.27. lJno.5.21. Jude 20,21. 2 or, exhortation. I will do what ought to be done in regard to the subjects of dispute. 31. They rejoiced for the consolation. They acquiesced in the decision of the apostles and elders, and rejoiced that they were not to be subjected to the burden- some rites and ceremonies of the Jewish religion. This closes the account of the first Christian council. It was conducted throughout on Christian principles, in a mild, kind, conciliatory spirit; and is a model for all similar assemblages. It came together, not to promote, but to silence disputation; not to persecute the people of God, but to promote their peace ; not to be a scene of harsh and angry re- crimination, but to be an example of all that was mild, and tender, and kind. Those who composed it came together, not to carry a point, not to overreach their adversaries, not to be party men; but to mingle their sober counsels, to in- quire what was right, and to express, in a Christian manner, that which was proper to be done. Great and important princi- ples were to be established, in regard to the Christian church; and they engaged in their work evidently with a deep sense of their responsibility, and with a just view flfPth«ir, dependence on the aid of the Holy Spirit. How happy would it havr ueen if this spirit had been possess- ed by all professedly Christian councils ! How happy, if rM had really sought the peace and harmdny Oi' the churches ; and if none ha\»ok '''"Uion, to'\M?ince the spirit ot part^. :»r toVend and destroy the church of God"':* ' ' This council has been usually appealed to '^e authority for councils in the chuiou, as -n permanent arrangement; and especiffiiiy as an aiiti^ori' for x^o arts of appeal and control. I'.ai it establishes neither, and should be brought as an au- A. D. 52.] CHAPTER XV. 223 32 And Judas and Silas, being prophets also themselves, exhorted the brethren with many words, and confirmed ** them. 33 And after they had tarried o c.14.22. thority for neither. For, (1.) It was not a court of appeal in any intelligible sense. It was an assembly convened for a spe- cial purpose ; designed to settle an in- quiry which arose in a particular part of the church, and which required the col- lected wisdom of the apostles and elders to settle. (2.) It had none of the marks or appendages of a court. The term court, or judicature, is nowhere applied to it; nor to any assembly of Christian men, in the New Testament. Nor should these terms be used now in the churches. Courts of judicature imply a degree of authority, which cannot be proved from the New Testament to have been con- ceded to any ecclesiastical body of men. (3.) There is not the slightest intimation that any thing like permanency was to be attached to this council ; or that it would be periodically or regularly repeated. It will prove, indeed, that when cases of difficulty occur ; when Christians are per- plexed and embarrassed ; or when con- tentions arise, it will be proper to refer to Christian men for advice and direction. Such was the case here; and such a course is obviously proper. If it should be maintained that it is well that Chris- tian ministers and laymen should assem- ble periodically, at stated intervals, on the supposition that such cases may arise, this is conceded ; but the example of the apostles and elders should not be pleaded as makmg such assemblies of divine right and authority, or as being essential to the existence of a church of God. Such an arrangement has been deemed to be so desirable by Christians, that it has been adopted by Episcopalians in tUeirtrfegular annual and triennial conventions ; ; by Methodists in their conferences; by Wes- byterians in their general a^«m^bly; by Friends in their yearljJ.meo*ings ; by Bap- tists and Congregat:o\mmoned a ^- lec 'ih^fmerg-Mcy at Jeru.Siiiera, sboum no be pleaded as giving divine^ authority ^j all, or to any of these periodical assemblages. The';: are wise {».nd prudent arrangements,. jt--:- tributing to the peace of the chirch ; duu the example o-^^thevfiouncil at J'T'isalem can be adduceu a?, furnishing as much divine authority for one as for another ; there a space, they were let go * in peace from the brethren unto the apostles. 34 Notwithstanding, it pleased Silas to abide there still. b lCor.16.11. 2Jno.lO. that is, it does not make all or either of them of divine authority, or as obligatory on the church of God. (4.) It should be added, that a degree of authority (comp. ch. xvi. 4) would, of course, be attached to the decision of the apostles and elders at that time, which cannot be to any body of ministers and laymen now. Besides, it should never be forgotten — what, alas, it seems to have been the pleasure and the interest of ecclesiastics to forget — that neither the apostles nor elders asserted any jurisdiction over the churches of Antioch, Syria, and Cilicia ; that they did not claim a right to have these cases referred to them ; that they did not attempt " to lord it" over their faith or their consciences. The case was a single, specific, definite question, referred to them; and they de- cided it as such. They asserted no ab- stract right of such jurisdiction ; they sought not to intermeddle with it; they enjoined no future reference to them, to their successors, or to any ecclesiastical tribunal. They evidently regarded the churches as blessed with the most ample freedom ; and evidently contemplated no arrangement of a permanent character, asserting a right to legislate on articles of faith, or to make laws for the direction of the Lord's freemen. 32. Being prophets. See Note, ch. xi. 27. This evidently implies that they had been preachers before they went to An- tioch. What was the precise nature of the office of a prophet in the Christian church, it is not easy to ascertain. Possi- bly it may imply that they were teachers of unusual or remarkable ability. IT Con- firmed them. Strengthened them ; that is, by their instructions and exhortations. Note, ch. xiv. 22. 33. A space. For some time. H Thei/ were let go in peace. An expression im- plying that they departed with the affec- tionate regard of the Christians to whom they had ministered, and with their high- est wishes for their prosperity. 1 Cor. xvi. 11. 2 John 10. Silas, however, it seems, chose to remain. H Unto the apostles. At Jerusalem. Many MSS. however, in- stead of " unto the apostles," read, " unto those who had sent them." The sense is not materially different. 34. Notwithstanding, &c, This whole 224 THE ACTS. [A. D. 52. 35 Paul also and Barnabas con- tinued in Antioch, teaching and preaching the word of the Lord, with many others also. 36 And some days after, Paul said unto Barnabas, Let us go again and visit our brethren in " every city where we have preached the word of the Lord, and see how they do. 37 And Barnabas determined to take with them John * whose sur- name was Mark. 38 But Paul thought not good to a c.l3.4,&c. ic. 12. 12,25. Col.4.10. verse is wanting in many MSS. in the Syriac, Arabic, and Coptic versions ; and is regarded as spurious by Mill, Gries- bach, and by other critics. It was proba- bly introduced by some early transcriber, who judged it necessary to complete the narrative. The Latin Vulgate reads, " It seemed good to Silas to remain, but Ju- das went alone to Jerusalem." 35. Paul, also, and Barnabas continued in Antioch. How long a time is unknown. It is probable that at this time the unhap- py incident occurred between Paul and Peter, which is recorded in Gal. ii. 1 1 — 14. 36. Let us go again and visit our bre- thren. That is, in the churches which they had established in Asia Minor, ch. xiii. xiv. This was a natural wish ; and was an enterprise that might be attended with important advantages to those feeble churches. 37. But Barnabas determined. Greek, Willed, or was disposed to (?3ou?-£uo-aTo). •r John, &c. Note, ch. xii. 12. He had been with them before as a travelling com- panion, ch. xii. 25 ; xiii. 5. He was the son of a sister of Barnabas (Col. iv. 10), and it is probable that Barnabas' affection for his nephew was the main reason for in- ducing him to wish to take him with him in the journey. 38. But Paul thought not good. Did not think it proper. Because he could not confide in his perseverance with them in the toils and perils of their journey. IT Who departed from them, &c. ch. xiii. 13. Why he did this is not known. It was evidently, however, for some cause which Paul did not consider satisfactory, and which in his view disqualified him from being their attendant again. IT To the work. Of preaching the gospel. 39. And the contention was so sharp. The word used here (a-ctfo^uo-Atc;) is that take him with them, who departed *= from them from Pamphylia, and went not with them to the work. 39 And the contention was so sharp between them, that they de- parted asunder one from the other : and so Barnabas took Mark, and sailed unto Cyprus : 40 And Paul chose Silas, and departed, being recommended '^ by the brethren unto the grace of God. 41 And he went through Syria and Cilicia, confirming * the churches. cc.13.13. del 4.26; 20.32. ec.16.5. from which our word paroxysm is derived. It may denote any excitement of mind, and is used in a good sense in Heb. x. 24. It here means evidently a violent alterca- tion that resulted in their separation for a time, and in their engaging in different spheres of labour. IT And sailed unto Cyprus. This was the native place of Barnabas. Note, ch. iv. 36. 40. Being recommended. Being com- mended by prayer to God. Note, ch. xiv.26. 41. Syria and Cilicia. These were countries lying near to each other, which Paul, in company with Barnabas, had before visited. IT Confirming the churches. Strengthening them by instruc- tion and exhortation. It has no reference to the rite of confirmation. See Note, Acts xiv. 22. In regard to this unhappy contention between Paul and Barnabas, and their separation from each other, we may make the following remarks. (1.) That no apo- logy or vindication of it is offered by the sacred writer. It was undoubtedly im- proper and evil. It was a melancholy instance in which even apostles evinced an improper spirit, and engaged in im- proper strife. (2.) In this contention it is probable that Paul was, in the main, right. Barnabas seems to have been in- fluenced by attachment to a relative ; Paul sought a helper who would not shrink from duty and danger. It is clear that Paul had the sympathies and prayers of the church in his favour (ver. 40), and it is more than probable that Barna- bas departed without any such sympathy, ver. 39. (3.) There is reason to think that this contention was overruled for the furtherance of the gospel. They went to different places, and preached to different people. It often happens that the un- happy and wicked strifes of Christians A. D. 53.] CHAPTER XVI. 225 CHAPTER XVI. npHEN came he to Derbe " and **• Lystra : and behold, a certain disciple was there, named Timo- theus, * the son of a '^ certain wo- man, which was a Jewess, and be- lieved ; but his father i^flrs a Greek : 2 Which was well '^ reported of a c. 14.6. e 2Tiin.l.5. ic.19.22. Rom.16.21. lCor.4.17. d c.6.3. lTim.5.10. Heb.11.2. are the means of exciting their zeal, and of extending the gospel, and of establish- ing churches. But no thanks to their contention ; nor is the guilt of their anger and strife mitigated by this. (4.) This difTerence was afterwards reconciled, and Paul and Barnabas again became travel- ling companions. 1 Cor. ix. 6. Gal. ii. 9. (5.) There is evidence that Paul also be- came reconciled to John Mark. Col. iv. 10. Philem. 24. 2 Tim. iv. 11. How long this separation continued is not known ; but perhaps in this journey with Barnabas, John gave such evidence of his courage and zeal as induced Paul again to admit him to his confidence as a travelling com- panion, and as to become a profitable fel- low-labourer. See 2 Tim. iv. 11, "Take Mark, and bring him with thee ; for he is profitable to me for the ministry." (6.) This account proves that there was no collusion or agreement among the apostles to impose upon mankind. Had there been such an agreement, and had the books of the New Testament been an im- posture, the apostles would have been re- presented as perfectly harmonious, and as united in all their views and efforts. What impostor would have thought of the device of representing the early friends of the Christian religion as divided, and contending, and separating from each other ? Such a statement has an air of candour and honesty, and at the same time is apparently so much against the truth of the system, that no impostor would have thought of resorting to it. CHAPTER XVI. 1. Then came he. That is, Paul, in company with Silas. Luke does not give us the history of Barnabas, but con- fines his narrative to the journey of Paul. IF To Derbe and Lystra. Note, ch. xiv. G. IF And behold a certain disciple named Ti- motheus. It was to this disciple that Paul afterwards addressed the two epistles which bear his name. It is evident that he was a native of one of these places, but whether of Derbe or Lystra it is im- possible to determine. IT 'The son of a by the brethren that were at Lystra and Iconium. 3 Him would Paul have to go forth with him ; and took and cir- cumcised him, ^ because of the Jews ^ which were in those quar- ters ; for they knew all that his father was a Greek. e Gal.2.3-8; 5.1-3. / lCor.9.20. certain woman, &c. Her name was Eunice. 2 Tim. i. 5. H And believed. And was a Christian. It is evident also that her mother was a woman of distinguished Christian piety. 2 Tim. i. 5. It was not lawful for a Jew to marry a woman of another nation, or to give his daughter in marriage to a Gentile. Ezra ix. 12. But it is probable that this law was not re- garded very strictly by the Jews who lived in the midst of heathen nations. It is evident that Timothy, at this time, was very young ; for when Paul besought him to abide at Ephesus, to take charge of the church there (1 Tim. i. 4), he ad- dressed him then as a young man. 1 Tim. iv. 12, " Let no man despise thy youth." IT But his father was a Greek. Evidently a man who had not been circumcised, for had he been, Timothy would have been also. 2. Which. That is, Timothy. The con- nexion requires us to understand this of him. Of the character of his father no- thing is known. IT Was well reported of Was esteemed highly as a young man of piety and promise. Note, ch. vi. 3. Comp. 1 Tim. V. 10. Timothy had been reli- giously educated. He was carefully trained in the knowledge of the Holy Scriptures, and was therefore the better qualified for his work. 2 Tim. iii. 15. 3. Him would Paul have, &c. This was an instance of Paul's selecting young men of piety for the holy ministry. It shows, (1.) That he was disposed to look up and call forth the talent that might be in the church, that might be usefully employed. It is quite evident that Timothy would not have thought of this, had it not been suggested by Paul. The same thing. Edu- cation societies are attempting now to ac- complish. (2.) That Paul sought proper qualifications, and valued them. Those were, (a) That he had a good reputation for piety, &c. ver. 2. This he demanded as an indispensable qualification for a minister of the gospel. 1 Tim. iii. 7, " Moreover he (a bishop) must have a good report of them which are without." 2^26 THE ACTS. [A. D. 53. 4 And as they went through the cities, they delivered them the de-' crees for to keep, that were ordain- ed " of the apostles and elders which were at Jerusalem. 5 And so were the churches ' es- tablished in the faith, and increased in number daily. ac.15.28,29. i c.15.41. Comp. Acts xxii. 12. (6) Paul esteemed him to be a young man of talents and prudence. His admitting him to a part- nership in his labours, and his intrusting to him the affairs of the church at Ephe- sus, prove this, (c) He had been care- fully trained in the Holy Scriptures. A foundation was thus laid for usefulness. And this qualification seems to have been deemed by Paul of indispensable value for the right discharge of his duties in this holy office. IT And he took and cir- cumcised him. This was evidently done to avoid the opposition and reproaches of the Jews. It was a measure not binding in itself (comp. ch. xv. 1. 28, 29) ; but the neglect of which would expose to conten- tion and opposition among the Jews, and greatly retard or destroy his useful- ness. It was an act of expediency for the sake of peace, and was in accordance with Paul's uniform and avowed princi- ple of conduct. 1 Cor. ix. 20, " And unto the Jews I became as a Jew, that I might gain the Jews." Comp. Acts xxi. 23 — 26. 4. And as (hey went through the cities. The cities of Syria, Cilicia, &c. T They delivered them. Paul and Silas delivered to the Christians in those cities. IT The decrees, rd Soy/^arx. The decrees in re- gard to the four things specified in ch. xv. 20. 29. The word translated decrees oc- curs in Luke ii. 1, "■A decree from Caesar Augustus;" in Acts xvii. 7, "The de- crees of Caesar;" in Eph. ii. 15, and in Col. ii. 14. It properly means a law or edict of a king, or legislature. In this instance it was the decision of the coun- cil in a case submitted to it ; and implied an obligation on the Christians to submit to that decision. The laws of the apos- tles would, and ought to be, in such cases, esteemed to be binding. It is probable that a correct and attested copy of the letter (ch. xv. 23 — 29) would be sent to the various churches of the Gentiles. IT To keep. To obey, or to observe. IT That were ordained. Gr. That were adjudged, or determined. o. Established in the faith. Confirmed 6 Now when they had gone throughout Phrygia and the region of '^ Galatia, and were forbidden of ^ the Holy Ghost to preach the word in * Asia, 7 After they were come to Mysia, they assayed to go into Bythinia : but the Spirit suifered them not. c Gal. 1.2. lPet.1.1. d Amos 8.11,12. lCor.12.1!. eRev.1.4,11. in the belief of the gospel. The effect of the wise and conciliatory measure was to increase and strengthen the churches. 6. Throughout Phrygia. This was the largest province of Asia Minor. It had Bythinia north ; Pisidia and Lycia south ; Galatia and Cappadocia east; and Lydia and Mysia west. ^ And the region of Galatia. This province was directly east of Phrygia. The region was formerly conquered by the Gauls. They settled in it, and called it, after their own name, Galatia. The Gauls invaded the country at different times, and no less than three tribes or bodies of Gauls had possession of it. Many Jews were also settled there. It was from this cause that so many par- ties could be formed there, and that so much controversy would arise between the Jewish and Gentile converts. See the Epistle to the Galatians. IT And were forbidden. Probably by a direct revela- tion. The reason of this was, doubtless, that it was the intention of God to extend the gospel farther into the regions of Greece than would have been done if they had remained in Asia Minor. This prohibition was the means of the first in- troduction of the gospel into Europe. H In Asia. See Note, ch. ii. 9. This was doubtless the region of proconsular Asia. This region was also called Ionia. Of this region Ephesus was the capital ; and here were situated also the cities of Smyrna, Thyatira, Philadelphia, &c., within which the seven churches men- tioned in Rev. i. ii. iii. were established. Cicero speaks of proconsular Asia as con- taining the provinces of Phrygia, Mysia, Caria, and Lydia. In all this region' the gospel was afterwards preached with great success. But now a more important and a wider field was opened before Paul and Barnabas, in the extensive country of Macedonia. 7. Mysia. This was a province of Asia Minor, having Propontis on the north, Bythinia on the east, Lydia on the south, and the .^gean sea on the west. -IT They assayed. They endeavoured ; they at- A. D. 52.] CHAPTER XVI. 22^ 8 And they passing by Mysia, came down to " Troas. 9 And a vision appeared to Paul in the night ; There stood a man '' of Macedonia, and prayed him, say- ing, Come over into Macedonia, and help us. 10 And after he had seen the vision, immediately we endeavour- ed to go "^ into Macedonia, assuredly gathering that the Lord had called a 2Cor.2.12. 2Tim.4.13. b c.19.30. c2Cor.2.I3. tempted. IT Into Bythinia. A province of Asia Minor, lying east of Mysia. 8. Came down to Troas. This was a city of Phrygia or Mysia, on the Helles- pont, between Troy north, and Assos south. Sometimes the name Troas, or Troad, is used to denote the whole coun- try of the Trojans, the province where the ancient city of Troy had stood. This region was much celebrated in the early periods of Grecian history. It was here that the events recorded in the Iliad of Homer are supposed to have occurred. The city of Troy has long since been completely destroyed. Troas is several times mentioned in the New Testament. 2 Cor. ii. 12. 2 Tim. iv. 13. Acts xx. 5. 9. And a vision. Note, ch. x. 3. ^ There stood a man, &c. The appearance of a man, who was known to be of Macedonia, probably, by his dress and language. Whether this was in a dream, or whether it was a representation made to the senses while awake, it is impossible to tell. The will of God was at different times made known in both these ways. Comp. Matt. ii. 12. Note, Acts x. 3. Grotius supposes that this was the guardian angel of Macedonia, and refers for illustration to Dan. X. 12, 13. 20,21. But there seems to be no foundation for this opinion. IT 0/ Macedonia. This was an extensive coun- try of Greece, having Thrace on the north, Thessaly south, Epirus west, and the JEgean sea east. It is supposed that it was peopled by Kittim, son of Javan. Gen. X. 4. The kingdom rose into celebrity chiefly under the reign of Philip and his son Alexander the Great. It was the first region in Europe in which we have any record that the gospel was preached. IT And help 7is. That is, by preaching the gospelt This was a call to preach the gospel in an extensive heathen land, amidst many trials and dangers. To this call, notwithstanding all this prospect of danger, they cheerfully responded, and us for to preach the gospel unto them. 11 Therefore loosing from Troas, we came with a straight course to Samothracia, and the next day to Neapolis ; 12 And from thence to Philippi,"* which is the ' chief city of that part of Macedonia, and a colony. And we were in that city abiding cer- tain days. dPhil.l.I. ' or, the first. gave themselves to the Vi'ork. Their con- duct was thus an example to the church. From all portions of the earth a similar call is now coming to the churches. Openings of a similar character, for the introduction of the gospel, are presented in all lands. Appeals are coming from every quarter; and all that seems now necessary for the speedy conversion of the world is, for the church to enter into these vast fields with the self-denial, spi- rit, and zeal which characterized the apos- tle Paul. 10. We endeavoured. This is the first instance in which Luke refers to him.self as being in company with Paul. It is hence probable that he joined Paul and Silas about this time; and it is evident that he attended him in his travels, as re- corded throughout the remainder of the Acts. IT Assuredly gathering. Being cer- tainly convinced. 11. Loosing from Troas. Setting sail from this place. IF To Samothracia. This was an island in the JEgean sea, not far from Thrace. It was peopled by inhabit- ants from Samos and from Thrace, and hence called Samothracia. It was about twenty miles in circumference ; and was an asylum for fugitives and criminals. VAnd the next day to Neapolis. This was a maritime city of Macedonia, near the bor- ders of Thrace. It is now called Napoli. 12. And from thence to Philippi. The former name of this city was Dathos. It was repaired and adorned by Philip, the father of Alexander the Great, and after him was called Philippi. It was famous for having been the place where several battles were fought in the civil wars of the Romans, and among others, for the decisive battle between Brutus and An- tony. At this place Brutus killed himself To the church in this place Paul after- wards wrote the epistle which bears its name. H Which is a chief oily of that part of Macedonia. This whole region 228 THE ACTS. [A. D. 52. 13 And on the ^ sabbath we went out of the city by a river side, where prayer " was wont to be made : and we sat down, and spake unto the women which resorted thither, 14 And a certain woman named Lydia, a seller of purple, of the city ofThyatira, which worshipped God, heard us: whose heart ^ the Lord I sabbath-day ac.21.5. b Luke 24.45. had been conquered by the Romans un- der Paulus Emilius. By him it was di- vided into four parts or provinces. (Livy.) The Syriac version renders it, " a city of the first part of Macedonia;" and there is a medal extant which also describes this region by this name. It has been pro- posed, therefore, to alter the Greek text in accordance with this, since it is knovyn that Amphipoiis was made the chief city by Paulus Emilius. But it may be re- marked, that although Amphipoiis was the chief city in the time of Paulus Emi- lius, it may have happened that in the lapse of two hundred and twenty years from that time, Philippi might have be- come the most extensive and splendid city. The Greek here may also mean simply that this was the^rs^ city to which they arrived in their travels. IT And a colony. Tliis is a Latin word, and means that this was a Roman colony. The word denotes a city or province which was planted or occupied by Roman citizens. Ou one of the coins now extant, it is re- corded that Julius Csesar bestowed the advantages and dignity of a colony on Philippi, which Augustus afterwards con- firmed and augmented. See Rob. Cat. Art. Philippi. ^ Certain days. Some days. 13. A7id on the Sabbath. There is no doubt that in this city there were Jews. In the lime of the apostles they were scat- tered extensively throughout the known world. % By a river side. What river this was, is not known. It is known, how- ever, that the Jews were accustomed to provide water, or to build their syna- gogues and oratories near water, for the convenience of the numerous washings before and during their religious services. T Where prayer. Where there was a proseuch ot, court. b Matt.10.18, Ear}'. The expulsion of the evil spirit would also aSbrd a signal proof of the fact that the a}X)9tles were really from God. A far better proof than her noisy and troublesome proclamation of it would furnish. If In the name of Jesus Christ. Or, by the authority of Jesus Christ. See IVote, ch. iii. 6. 1 9. 7 'he hope of their gains was gone. It was this that troubled and enraged them. And this is as likely to enrage men as any thing. Instead of regarding the act as proof of divine power, they were intent only on their profits. And their indigna- tion furnishes a remarkable illustration of the fixedness with which men will re- gard wealth ; of the fact that the lovs of it will blind them to all the truths of reli- gion, and all the proofs of the 'power and presence of God ; and of the fact that any interposition of divine power that destroys their hopes of gain, fills them with wrath and haired and murmuring. Many a man has been opposed to God and his gospel, because, if religion should be extensively prevalent, the hopes of gain Vvould be gone. Many a slave-dealer, and many a trafficker in ardent spirits, and many a man engaged in other unlawful modes of gain, have been unwilling to abandon their employments, simply because the hopes of their gain would be destroyed. No small part of the opposition to the gos- pel arises from the fact, that if embraced, it would strike at so much of the dishon- qurable employments of men, and make them honest and conscientious. IT The market-place. The court or forum. The market-place was a place of concourse ; and the courts were often held in or near those places. IT The rulers. The terra used here refers commonly to civil ma- gistrates. 20. And brought them to the magistrates. To the military rulers (a-r^aTuj^or?), or praj- tors. Phillippi was a Roman colony ; and it is probable that the officers of the army exercised the double function of civil and military rulers. IT Do exceedingly trouble our city. In what way they did it they sj^ecify in the next verse. The charge which they wished to substantiate was, thut of being disturbers of the public fistrates, saying, These men, being ews, do exceedingly trouble <= our city, 21 And teach customs which are not lawful for us to receive, neither to observe, being Romans. ,. c lKing8 18,17. c.17.6. peace. All at once they became con- scientious. They forgot the subject of their gains, and were greatly distressed about the violation of the laws. There is nothing that wdl make men more hy- pocritically conscientious, than to de- nounce, and detect, and destroy their un- lawful and dishonest practices. Men who are thus exposed, become suddenly filled with reverence for the law or for religion ; and they, who have heretofore cared no- thing for either, become greatly alarmed lest the public peace should be disturbed. Men slumber quietly in sin, and pursue their wicked gains ; they hate or despise all law and all forms of religion ; but the moment their couree of life is attacked and exposed, they become full of zeal for laws that they would not themselves hesi- tate to violate, and for the customs of re- ligion, which in their hearts they tho- roughly despise. Worldly-minded men often thus complain that their towns, and cities, and villages are disturbed by re- vivals of religion ; and the preaching of the truth and attacking vice often arouses this hypocritical conscicntioueness, and makes them alarmed for the laws, and for religion, and for order, which they at other limes are the first to disturb and disregard. 21. And teach customs. The word cus- toms here {l^y,) refers to religious rites or forms of worship. See Note, ch. vi. 14- They meant to charge the apostles with introducing a new mode of worship and a new religion, which was unauthorized by the Roman laws. This was a cunning and arlful accusation. It is }>erfectly evi- dent that they cared nothing either for the religion of the Romans or of the JewH. Nor were thev really concerned abouS any change of religion. Paul had de- stroyed their hopes of gain ; and as ihey could not prevent that except by securing his punishment or expulsion, and as they had no way of revenge except by en- deavouring to excite indignation against him and Sdas for violating the laws, they endeavoured to convict them of such violation. This is one, among many m- stances, where wicked and unprincipled men will endeavour to make religion th© A, D. 53.] CHAPTER XVL 5231 22 And the multitude rose up to- gether against them : and the ma- gistrates rent oflf their clothes, and commanded to beat them. 23 And when they had laid many * stripes upon them, they cast them o2Cor.6.5; U.23,25. lThess^.22. means of promoting their own interest. If they can make money by it, they will become its professed friends; or if they can annoy Christians, they will at once kave remarkable zeal for the laws and for the purity of religion. Many a man opposes revivals of religion and the real progress of evangelical piety, from pro- fessed zeal for truth and order. ^ Which are not lawful for us to receive. There were laws of the Roman empire under which they might shield themselves in this charge, though it is evident that their zeal was, not because they loved the laws more, but because they loved Christianity less. Thus Servius on Virgil, .^nead, viii. 187, says, " Care was taken among j ihe Athenians and the Romans, that no i one should introduce new religions. It | was on this account that Socrates was | condemned, and the Chaldeans or Jews were banished from the city." Cicero ■ irvvxyuiyy.) of the Jews. It has been remarked by Grolius and Kuinoel, that the article used here is emphatic, and denotes that there was probably no synagogue at Amphipo- lis and Apollonia. This was the reason why they passed through those places without making any delay. 2. His manner was. His custom was to attend on the worship of the synagogue, and to preach the gospel to his country- men first, ch. ix. 20 ; xiii. 5. 14. • IT Reason- ed with them. Discoursed to them, or at- tempted to prove that Jesus was the Mes- went in unto them, and three sab- bath-days reasoned with them out of the Scriptures, 3 Opening and alleging, that Christ must * needs have suffered, and risen again from the dead ; and that this ' Jesus, whom I preach b Luke 24.26,46. c.18.28. Gal.3.1. lThe8s.l.o,6. 1 or, whom, said he, I preach. siah. The word used here (Suf^iytTo) means often no more than to make a pub- lic address or discourse. Note, ch. xxiv. 25. IT Out of the Scriptures. By many critics this is connected with the follow- ing verse, 'Opening and alleging from the Scriptures, that Christ must needs have suffered,' &c. The sense is not va- ried materially by the change. 3. Opening. Aixvoiywv. See Luke, xxiv. 32. The word means, to explain, or to unfold. It is usually applied to that which is shut, as to the eyes, &c. Then it means to explain that which is con- cealed or obscure. It means here, that he explained the Scriptures in their true sense. ^ And alleging, nxexn^ifitvoi. Laying down the proposition; tliat is, maintaining that it must be so. IT That Christ must needs have suffered. That there was a fitness and necessity in his dying, as Jesus of Nazaretli had done. The sense of this will be better seen by retaining the word Messiah. ' That there was a fitness or necessity that the Messiah expected by the Jews and predicted in their Scriptures, should suffer.' This point the Jews were unwilling to admit; but it was essential to his argument in proving that Jesus was the Messiah, to show that it was foretold that he should die for the sins of men. On the necessity of this, see Note, Luke xxiv. 26, 27. IT Have suffered. That he should die. IF And thai this Jesus. And that this Jesus of Nazareth, who has thus suffered and risen, whom, said he, I preach to you, is the Messiah. The arguments by which Paul probably proved that Jesus was the Messiah, were, (1.) That he corresponded with the pr(^he- cies respecting him, in the following par- ticulars, (a) He was bom at Bethlehem. Micah v. 2. (b) He was of the tribe of Judah. Gen. xlix. 10. (c) He was de- scended from Jesse, and of the royal line of David. Isa. xi. 1. 10. {d) He came at the time predicted. Dan. ix. 24 — 27. (c) His appearance, character, work, &c. cor- responded with the predictions. -isa. liii. (2.) His miracles proved that he was the Messiah, for he professed to be, and God A. D. 54.] CHAPTER XVII. 239 unto you, is Christ. 4 And some * of them believed, and '' consorted with Paul and Si- las ; and of the devout Greeks a great multitude, and of the chief women not a few. 5 But the Jews which believed not, moved with envy, took unto them certain lewd fellows of the baser sort, and gathered a company, and set all the city on an uproar, and assault- ed the house of Jason, ' and sought a c.28.24. i2Cor.8.5. cRora.16.21. would not work a miracle to confirm the claims of an impostor. (3.) For the same reason, his resurrection from the dead proved that he was the Messiah. 4. And consorted. Literally, had their lot with Paul and Silas; that is, they united themselves to them, and became their disciples. The word is commonly applied to those who are partakers of an inheritance. ^And of the devout Greeks. Religious Greeks ; or, of those who wor- shipped God. Those are denoted who had renounced the worship of idols, and who attended on the worship of the sy- nagogue, but who were not fully admit- ted to the privileges of Jewish proselytes. They were called, by the Jews, proselytes of the gate. IT And of the chief women. Note, ch. xiii. 50. 5. Moved ivith envy. That they made so many converts, and met with such euccess. IT Certain lewd fellows of the baser sort. This is an unhappy transla- tion. The word lewd is not in the original. The Greek is, ' And having taken certain wicked men of those who were about the forum,' or market-place. The forum, or market-place, was the place where the idle assembled, and where those were gathered together that wished to be em- ployed. Matt. XX. 3. Many of these would bo of abandoned character, — the idle, the dissipated, and the worthless ; and, there- fore, just the materials for a mob. It does not appear that they felt any particular interest in the subject; but they were, like other mobs, easily excited, und urged on to anv acts of violence. The pretence on which the mob was excited was, that they had every where produced disturb- ance, and that they violated the laws of the Roman emperor, ver. 6, 7. It may be observed, however, that a mob usually regards very little the cause in which they are engaged. They may be roused to bring them out to the people- 6 And when they found them not, they drew Jason and certain brethren unto the rulers of the city, crying. These ^ that have turned the world upside down, are come hither also ; 7 Whom Jason hath received : and these all do contrary ' to the decrees of Cesar, saying that there is another king, 07ie Jesus. 8 And they troubled-^ the people, d Luke 23.5. c. 16.20. /Matt.2.3. Jno. 11.48. eLuks23.2. Jno.19.12. either for or against religion, and become as full of zeal for the insulted honour of religion as against it. The profane, the worthless, and the abandoned thus often become violently enraged for the honour of religion, and full of indignation and tumult against those who are accused of violating public peace and order. IT The house of Jason. Where Paul and Silas were. ver. 7. Jason appears to have been a relative of Paul, and for this reason it was probably that he lodged with him. Rom. xvi. 21. 6. These that have turned the world up- side down. That have excited commo- tion and disturbance in other places. The charge has been often brought against the gospel, that it has been the occasion of confusion and disorder. 7. Whom Jason hath received. Has re- ceived into his house, and entertained kindly. IT These all do contrary to the. de- crees of Cesar. The charge again.st them was that of sedition and rebellion against the Roman emperor. Grotius on this verse remarks, that the Roman people, and after them the emperors, would not permit the name of king to be mentioned in any of the vanquished provinces, ex- cept by their permission. ^ Saying Uiat there is another king. This was probably a charge of mere malignitj'. They pro- bably understood, that when the apostles spoke of Jesus as a king, they did not do it as of a temporal prince. But it was easy to pervert their words, and to give plausibility to the accusation. The same thing had occurred in regard to the Lord Jesus himself Luke xxiii. 2. 8. And they troubled the people. They excited the people to commotion anJi alarm. The rulers feared the tumult that was excited, and the people feared the Romans, when they heard the charge that there were rebels against the govern 240 THE ACTS [A. D. 54. and the rulers of the city, when they heard these things. 9 And when they had taken se- curity of Jason, and of the other, they let them go. 10 And the brethren immediately sent away " Paul and Silas by night unto Berea: who coming thither^ a C.9.2S. ver.l4. ment in their city. It does not appear that there was a disposition in the rulers or the people to persecute the apostles ; but they were excited and alarmed by the representations of the Jews, and by the mob that they had collected. 9. And when they had taken security of Jason. This is an expression taken from courts, and means that Jason and the other gave satisfaction to the magistrates for the good conduct of Paul and Silas, or became responsible for it. Whether it was by de- positing a sum of money, and by thus giv- ing bail, is not quite clear. The sense is, that they did it in accordance with the Roman usages, and gave sufficient secu- rity for the good conduct of Paul and Si- las. Heuman supposes that the pledge given was, that they should leave the city. Michaelis thinks that they gave a pledge that they would no more harbour them ; but that if they returned again to them, they would deliver them to the magis- trates. IT And of the other. The other brethren (ver. 6) who had been drawn to the rulers of the city. 10. And the brethren immediately sent away Paid and Silas. Comp. ch. ix. 25. They did this for their safety. Yet this was not done until the gospel had taken deep root inThessalonica. Having preach- ed there, and laid the foundation of a church ; having thus accomplished the purpose for which they went there, they were prepared to leave the city. To the church in this city Paul afterwards ad- dressed two epistles. IT U7ito Berea. This was a city of Macedonia, near Mount Cithanes. There is a medal of Berea extant, remarkable for being in- scribed, "of the second Macedonia." 11. These were more noble. 'EuyevEo-re- (oi. This literally means more noble by birth ; descended from more illustrious ancestors. But here the word is used to denote a quality of mind and heart; they were more generous, liberal, and noble in their feelings ; more disposed to inquire candidly into the truth of the doctrines advanced by Paul and Silas. It is always went into the synagogue of the Jews. 1 1 These were more ^ noble than those in Thessalonica, in that they received the word with all readi- ness '^ of mind, and searched the Scriptures '^ daily, whether those things were so. fcPs.119.99,100. c Jain.I.21. lPet.2.2. fl«a. 34.16. Luke 16.29; 24.44. Jno.5.39. proof of a noble, liberal, and ingenuous disposition, to be willing to examine into the truth of any doctrine presented. The writer refers here particularly to the Jews. IT In that. Because. IT They re- ceived the word, &c. They listened atten- tively and respectfully to the gospel. They did not reject and spurn it, as un- worthy of examination. This is the first particular in which they were more noble than those in Thessalonica. IT And searched the Scriptures. That is, the Old Testament. Note, John v. 39. The apos- tles always affirmed that the doctrines which they maintained respecting the Messiah were in accordance with the Jewish Scriptures. The Bereans made diligent and earnest inquiry in respect to this, and were willing to ascertain the truth. IT Daily. Not only on the Sab- bath, and in the synagogue ; but they made it a daily employment. It is evi- dent from this, that they had the Scrip- tures ; and this is one proof that Jewish families would, if possible, obtain the ora- cles of God. IT Whether these things were so. Whether the doctrines stated by Paul and Silas were in accordance with the Scriptures. The Old Testament they re- ceived as the standardof truth, and what- ever could be shown to be in accordance with that they received. On this verse we may remark, (1.) That it is proof of true nobleness and liberality of mind to be willing to examine the proofs of the truth of religion. What the friends of Christianity have had most cause to la- ment and regret is, that so many are un- willing to examine its claims ; that they spurn it as unworthy of serious thought, and condemn it without hearing. (2.) The Scriptures should be examined daily. If we wish to arrive at the truth, they should be the object of constant study. That man has very little reason to expect that he will grow in knowledge and grace, who does not peruse, with candour and with prayer, a portion of the Bible every day. (3.) The constant searching of the Scriptures is the best way to keep the A. D. 54.] CHAPTER XVII. 241 12 Therefore many of them be- lieved : also of honourable women which were Greeks, and of men, not a few. 13 But when the Jews of Thes- salonica had knowledge that the word of God was preached of Paul mind from error. He who does not do it daily may expect to " be carried about with every wind of doctrine," and to have no settled opinions. (4.) The preaching of ministers should be examined by the Scriptures. Their doctrines are of no value unless they accord with the Bible. Every preacher should expect his doc- trines to be examined in this way, and to be rejected if they are not in accordance with the word of God. The church, in proportion to its increase in purity and knowledge, will feel this more and more ; and it is an indication of advance in piety when men are increasingly disposed to examine every thing by the Bible. How immensely important then is it, that the young should be trained up to diligent habits of searching the word of God. And how momentous is the duty of pa- rents, and of Sabbath-school teachers, to inculcate just views of the interpretation of the Bible, and to form the habits of the rising generation so that they shall be disposed and enabled to examine every doctrine by the sacred oracles. ,The pu- rity of the church depends on the exten- sion of the spirit of the noble-minded Be- reans ; and that spirit is to be extended mainly by the instrumentality of Sabbath- schools. 12. Therefore. As the result of their examination. They found that the doc- trines of Paul and Silas accorded with the Old Testament. This result will commonly follow when people search the Scriptures. Much is gained when men can be induced to examine the Bi- ble. We may commonly take it for granted that such an examination will re- sult in their conviction of the truth. The most prominent and invariable cause of infidelity is found in the fact that men will not investigate the Scriptures. Many infidels have confessed that they had never carefully read the New Testament. Thomas Paine confessed that he wrote the first part of the " Age of Reason" without having a Bible at hand ; and without its being possible to procure one where he then was (in Paris). " I had," says he, " neither Bible nor Testament to X at Berea, they came thither also, and stirred up " the people. 14 And then immediately the brethren sent away * Paul, to go as it were to the sea: but Silas and Timotheus abode there still. 15 And they that conducted Paul a Luke 12.51. b Matt.10.23 refer to, though I was writing against both; nor could I procure any." Age of Reason, p. 65. Ed. 1831. Also p. 33. None have ever read the Scriptures with candour, and with the true spirit of prayer, who have not been convinced of the truth of Christianity, and been brought to submit their souls to its influence and its consolations. The great thing which Christians desire their fellow men to do is, candidly to search the Bible; and when this is done, they confidently expect that they will be truly converted to God. IF Of honourable women. Note, ch. xiii. 50. 13. Stirred up the people. The word used here {TaXidnv) denotes properly to agitate, or excite, as the waves of the sea are agitated by the wind. It is with great beauty used to denote the agitation and excitement of a popular tumult, from its resemblance to the troubled waves of the ocean. The figure is often employed by the classic writers, and also occurs in the Scriptures. See Ps. Ixv. 7. Isa. xvii. 12, 13. Jer. xlvi. 7, 8. 14. The brethren. Those who were Christians. IT Sent away Paul. In order to secure his safety. A similar thing had been done in Thessalonica. ver. 10. The tumult was great; and there was no doubt, such was the hostility of the Jews, that the life of Paul would be endan- gered, and they therefore resolved to se- cure his safety. IT As it were. Rather, ' even to the sea,' for that is its significa- tion. It does not imply that there was any feint or sleight in the case, as if they intended to deceive their pursuers. They took him to the sea-coast, not far from Berea, and from that place he probably went by sea to Athens. 15. Unto Athens, This was the first visit of Paul to this celebrated city ; and perhaps the first visit of a Christian minister. His success in this city, for some cause, was not great. But his preaching was attended with the con- version of some individuals. See ver. 34. Athens was the most celebrated city of Greece, and was distinguished for the military talents, learning, eloquence, and politeness of its inhabitants. It was 243 THE ACTS'. [A. D. 54. brought him unto Athens ; and re- ceiving a commandment unto Silas and Tiraotheus ** for to come to him with all speed, they departed. a C.I8.5. founded by Cecropa and an Egyptian colony, about 1556 years before the Christian era. It was called Athens in honour of Minerva, who was chiefly worshipped there, and to whom the city was dedicated. The city, at first, was built on a rock in the midst of a spacious plain ; but in process of time the w"hole plain was covered with buildings, which were called the lower city. No city of Greece, or of the ancient world, was so much dis- tinguished for philosophy, learning, and the arts. The most celebrated warriors, poets, statesmen, and philosophers were either born or flourished there. The most celebrated mcxlels of architecture and statuary were there ; and for ages it held its pre-eminence in civilization, arts, and arms. The city still exists, though it has been often subject to the calamities of war, to a change of masters, and to the mouldering hand of time. It was twice burnt by the Persians ; destroyed by Philip II. of Macedon ; again by Sylla j was plundered by Tiberius ,• desolated by the Goths in the reign of Claudius ; and the whole territory ravaged and ruined by Alaric. From the reign of Justinian to the thirteenth century, the city remain- ed in obscurity, though it continued to be a towa at the head of a small state. It was seized by Omar, general of Mahomet the Great, in 1455; was sacked by the Venetians in 1464 ; and was taken by the Turks again in 1688. In 1812, the popu- lation was 12,000; but it has since been desolated by the sanguinary contests be- tween the Turks and the Greeks, and left almost a mass of ruins. It is now free ; and efforts are making by Chris- tians to restore it to its former elevation in learning and importance, and to impart to it the blessings of the Christian reli- gion. Two American missionaries are labouring in the place where Paul preach- ed almost two thousand years ago ; and schools under their immediate superin- tendence and care, are established by American Christian missionaries, in the place that was once regarded as " the eye of Greece," and the light of the civilized world. In the revolutions of ages it has been ordered that men should bear the torch of learning to Athens from a land unlmown to its ancient philosophers, and convey the blessings of civilization to 16 Now while Paul waited for them at Athens, * his spirit was stirred in him, when he saw the city I wholly given to idolatry. b Ps. 119. 136. 2Pet.2.8, t or, full of idols. them by that gospel which in the time of Paul they rejected and despised. "IF And receiving a commandment. They who accompanied Paul received his commands to Silas and Timotliy. IT With all speed. As soon as possible. Perhaps Paul expected much labour and success in Athens, and was therefore desirous of securing their aid with him in his work. 16. Now while Paul waited. How long he was there is not intimated ; but doubt- less some time would elapse before they could arrive. In the mean time, Paul had ample opportunity to observe the state of the city, ".r His spirit was stirred within him. His mind was greatly ex- cited. The word used here {rra^MlyviTc) denotes any excitement, agitation, or paroxysm of mind. 1 Cor. xiii. 5. It here means that the mind of Paul was greatly concerned, or agitated, doubtless with pity and distress, at their folly and danger- f The city wholly given to idolatry. Gr. xy.TiiSxKov. it is wcU translated in the margin, " or full of idols." The word is not elsewhere used in the New Testa- ment. That this was the condition of the city is abundantly testified by profane writers. Thus Pausanias (in Attic, i. 24) says, " the Athenians greatly surpassed others in their zeal for religion." Lucian (T. i. Prometh. p. 180) says of the city of Athens, "On every side there are altars, victims, temples, and festivals." Livy (45. 27) says, that Athens " was full of the images of gods and men, adorned with ever}' variety of material, and with all the skill of art." And Petronius (Sat. xvii.) says humorously of the city, that " it was easier to find a god than a man there." See KuinVel. In this verse v/e may see how a splendid, idolatrous city will strike a pious mind. Athens then had more that was splendid in architec- ture, more that was brilliant in science, and more that was beautiful in the arts, than any other city of the world ; perhaps more than all the rest of the world united . Yet there is no account that the mind of Paul was filled with admiration; there is no record that he spent hi.s time in examining the works of art ; there is no evidence that he forgot his- high pur- pose in an idle and useless contemplation of temples and statuary. His was a Christian mind ; and he contemplated all A. D. 54.] CHAPTER XVII. 243 17 Therefore disputed he in the synagogue with the Jews, and with the devout " persons, and in the market daily with them that met with him. oc.8.2. this with a Christian heart. That heart was deeply affected in view of the amaz- ing guilt of a people that were ignorant of the true God, and that had filled their city with idols reared to the honour of imaginary divinities ; and who, in the midst of all this splendour and luxury, were going down to the gates of death. So should every pious man feel who treads the streets of a splendid and guilty city. The Christian will not despise the productions of art; but he w-ill feel, deeply feel, for the unhappy condition of those who, amidst wealth and splendour and adorning, are withholding their affections from the living God, bestowing them on the works of their own hands, or on ob- jects degraded and polluting ; and who are going unredeemed to eternal wo. Happy would it be if every Christian traveller who visits cities of wealth and splendour, would, like Paul, be affected in view of their crimes and dangers; and happy if like him, men could cease their unbounded admiration of magnificence and splendour in temples and palaces and statuary, to regard the condition of mind, not perishable like marble ; and of the soul, more magnificent even in its ruins than all the works of Phidias or Praxiteles. 17. Therefore disputed he. Or reasoned. He engaged in an argument with them. "i^l' Wiih the devout persons. Those wor- shipping God after the manner of the Jews. They were Jewish proselytes, who had renounced idolatry, but who had not been fully admitted to the privi- leges of the Jews. See Note, ch. x. 2. ^r A7id in the market. In the forum. It was not only the place where provisions were sold, but was also a place of great public concourse. In this place the phi- losophers were not unfrequently found engaged in public discussion. 18. Then certain philosophers. Athens was distinguished, among all the cities of Greece and the world, for the cultiva- tion of a subtle and refined philosophy. This was their boast, and the object of their constant search and study. 1 Cor. j. 22. ^ Of the Epicureans. This sect of philosophers was so named from Epi- curus, who lived about 300 years before the Christian era. They denied that the 18 Then certain philosophers * of the Epicureans, and of the Stoics, encountered him. And some said, What will this ' babhler say 1 Other some. He seemeth to be a 6C0I.2.S. i or, base feUow. world was created by God. and that the gods exercised any care or providence over human affairs, and also the immor- tality of the soul. Against these positions of the sect, Paul directed his main argu- ment, in proving that the world was cre- ated and governed by God. One of the distinguishing doctrines of Epicurus was, that pleasure was the summum bonum, or chief good, and that virtue was to be practised only as it contributed to plea- sure. By pleasure, however, Epicurus did not mean sensual and grovelling ap- petites, and degraded vices, but rational pleasure, properly regulated and govern- ed. See Good's Book of JNature. But whatever his views were, it is certain that his followers had embraced the doc- trine that voluptuousness and the plea- sures of sense w-ere to be practised with- out restraint. Both in principle and prac- tice, therefore, they devoted themselves to a life of gayety and sensualitj-, and sought happiness only in indolence, effe- minacy, and voluptuousness. Confident in the belief that the Vvorld was not un- der the administration of a God of justice, they gave themselves up to the indul- gence of every passion ; the infidels of their time, and the exact example of the gay and fashionable multitudes of all rimes, that live without God, and that seek pleasure as their chief good. IT And of the Stoics. These were a sect of phi- losophers, so named from the Greek o-roa, Stoa, a porch, or portico, because Zeno, the founder of the sect, held his school and taught in a porch, in the city of Athens. Zeno was born in the island of Cyprus, but the greater part of his life was spent at Athens in teaching phi- losophy. After having taught publicly 48 years, he died at the age of 96, two hun- dred and sixty-four years before Christ. The doctrines of the sect were, that the universe was created by God ; that all things were fixed by fate ; that even God was under the dominion of fatal neces- sity ; that the fates were to be submitted to ; that the passions and affections were to be suppressed and restrained ; that happiness consisted in the insensibility of the soul to pam ; and that a man should gain an absolute mastery over all the passions and affections of his nature. 244 THE ACTS. [A. D. 54. setter forth of strange gods : be- cause he preached unto them Jesus, and the resurrection. They were stern in their views of virtue, and, like the Pharisees, prided themselves on their own righteousness. They sup- posed that matter was eternal, and that God was either the animating principle or soul of the world, or that all things were a part of God. They fluctuated much in their views of a future state; some of them holding that the soul would exist only until the destruction of the universe, and others that it would finally be absorbed into the divine essence, and become a part of God. It will be readily seen, therefore, with what pertinency and address Paul discoursed to them. The leading doctrines of both sects were met by him. IF Encountered him. Con- tended with him ; opposed themselves to him. ir And some said. This was said in scorn and contempt. He had excited attention ; but they scorned the doctrines that should be delivered by an unknown foreigner from Judea. IF What will this babbler say ? Margin, base fellow. Greek, )u Kvxo-Txa-tv) they understood him to refer to the name of some goddess. Such was the interpretation of Chrysostom. The Greeks had erected altars to Shame, and Famine, and Desire (Pans. i. 17), and it is probable that they supposed ' the resurrection,' or the Anastasis, to be the name also of some unknown goddess who presided over the resurrection. Tlrus they regarded him as a setter forth of too foreign or strange gods — Jesus, and the Anastasis, or resurrection. 19. And brought him unto Areopagus. Margin, or Mars' hill. This was the place or court in which the Areopagites, the celebrated supreme judges of Athens, assembled. It was on a hill almost in the middle of the city; but nothing now remains by which we can determine the form or construction of the tribunal. The hill is almost entirely a mass of stone, and is not easily accessible, its sides being steep and abrupt. On many accounts this was the most celebrated tribunal in the world. Its decisions were distin- A. D. 54.] CHAPTER XVII. 245 new " doctrine, whereof thou speak- est, is? 30 For thou bringest certain ' strange things to our ears : we would know therefore what these things mean. sJno.13.34. Uno^.7,S. £Hos.8.12. guished for justice and correctness ; nor was there any court in Greece in which so much confidence was placed. This court took cognizance of murders, impie- ties, and immoralities ; they punished vices of all kinds, including idleness ; they rewarded the virtuous ; they were pe- culiarly attentive to blasphemies against the gods, and to the performance of the sacred mysteries of religion. It was, therefore, with the greatest propriety that Paul was questioned before this tribunal, as being regarded as a setter forth of strange gods, and as being supposed to wish to introduce a new mode of wor- ship. See Potter's Antiquities of Greece, b. i. ch. 19 ; and Travels of Anacharsis, vol. i. 136. 185 ; ii. 292—295. IT May toe know. We would know. This seems to have been a respectful inquiry ; and it does not appear that Paul was brought there for the sake of trial. There are no accusations ; no witnesses ; none of the forms of trial. They seem to have re- sorted thither because it was the place where the subject of religion was usually discussed, and because it was a place of confluence for the citizens and judges and wise men of Athens, and of foreign- ers. The design seems to have been, not to try him, but fairly to canvass the claims of his doctrines. See ver. 21. It was just an instance of the inquisitive spirit of the people of Athens, willing to hear before they condemned, and to e.t- amine before they approved. 20. Certain strange things. Literally, something pertaining to a foreign coun- try, or people. Here it means something unusual, remarkable, to which we are not accustomed. It was something dif- ferent from what they had been accus- tomed to hear from their philosophers and religious teachers. IT What these things mean. We would understand more clearly what is affirmed respecting Jesus and the resurrection. 21. For all the Athenians. This was their general character. 11 And stran- gers which were there. Athens was greatly distinguished for the celebrity of its schools of philosophy. It was at that time at the head of the literary world. X 2 21 (For all the Athenians, and strangers which were there, spent their time in nothing else, but either to tell or to hear some new thing.) 22 Then Paul stood in the midst of Mars' i Hill, and said. Ye men I or, t^e court of the ArcopagUes. Its arts and its learning were celebrated in all lands. It is known, therefore, that it was the favourite resort of men of other nations, who came there to become ac- quainted with its institutions, and to listen to its sages. IF Spent their time in nothing else. The learned and subtle Athenians gave themselves much to spec\ilation, and employed themselves in examining the various new systems of philosophy that were proposed. Strangers and fo- reigners who were there, having much leisure, would also give themselves to the same inquiries. ^ But either to tell or to hear some new thing. Greek, soTue- thing newer. Kxivots^ov. The latest news ; or the latest subject of inquiry proposed. This is well known to have been the character of the people of Athens at all times. " Many of the ancient writers bear witness to the garrulity, and curiosity, and intemperate desire of novelty, among the Athenians, by which they inquired respecting all things, even those in which they had no interest, whether of a public or private nature." {Kuinijel.) Thus Thu- cyd. (3. 38) says of them, " you excel in suffering yourselves to be deceived with novelty of speech." On which the old Scholiast makes this remark, almost in the words of Luke : " He (Thucydides) he, ■; blames the Athenians, who care for no- thing else but to tell or to hear .something new." Thus yElian (5. 13) says of the Athenians, that they are versatile in no- velties. Thus Demosthenes represents the Athenians " as inquiring in the place of public resort if there were any news?" Ti viOTigov. Meursius has shown, also, that there were more than three hundred public places in Athens of public resort, where the principal youth and reputable citizens were accustomed to meet for the purpose of conversation and inquiry. 22. Then Paul. This commences Paul's explanation of the doctrines which he had stated. It is evident that Luke has re- corded but a mere summary or outline of the discourse ; but it is such as to ena- ble us to see clearly his course of thought, and the manner in which he met the two principal sects of their philo.sophers. IT In the midst of Mars' hill. Greek, Areopagus. 246 THE ACTS. [A. D. 54. of Athens, I perceive that in all things ye are too superstitious. * 23 For as I passed by, and be- This should have been retained in the translation. IT Ye men of Athens. This language was perfectly respectful, not- withstanding his heart had been deeply affected by their idolatry. Every thing about this discourse is calm, grave, cool, and argumentative. Paul understood the character of his auditors, and did not commence his discourse by denouncing them, or suppose that they would be con- vinced by mere dogmatical assertion. No happier instance can be found, of cool, collected argumentation, than is furnished in this discourse. ^ I perceive. He per- ceived this by his observations of their forms of worship, in passing through their city. ver. 23. it In all things. In respect to all events. IF Ye are loo superstitious. A = »(rid»i^ov£o-Tlfou5. This is a most un- happy translation. We use the word su- perstitious always in a bad sense, to de- note being over-scrupulous and rigid in religious observances, particularly in smaller matters ; or to a zealous devotion to rites and observances which are not commanded. But the word here is de- signed to convey no such idea. It pro- perly means reverence for the gods or de- mons. It is used in the classic writers in a good sense, to denote piety towards the gods, or suitable fear and reverence for them ; and also in a bad sense, to de- note improper fear or excessive dread of their anger; and in this sense it accords with our word superstitious. But it is al- together improbable that Paul should have used it in a bad sense. For, (1.) It was not his custom needlessly to blame or offend his auditors. (2.) It is not pro- bable that he would commence his dis- course in a manner that would only ex- cite their prejudice and opposition. (3.) In the thing which he specifies (ver. 23) as proof on the subject, he does not intro- duce it as a matter of blame, but rather as a proof of their devotedness to the cause of religion, and of their regard for God. (4.) The whole speech is calm, dig- nified, and argumentative — such as be- came such a place, such a speaker, and such an audience. The meaning of the expression is, therefore, ' I perceive that you are greatly devoted to reverence for religion ; that it is a characteristic of the people to honour the gods, to rear altars to them, and to recognise the divine agency in times of trial.' The proof of held your devotions, ' I found an al- tar with this inscription, TO THE UNKNOWN GOD. Whom there- 1 or, gods tTiat ye worship. Gal.4.8. this was the altar reared to the unknown God ; its bearing on his purpose was, that such a state of public sentiment must be favourable to an inquiry into the truth of what he was about to state. 23. For as I passed by. Greek, ' For I, coming through, and seeing,' &c. H And beheld. Diligently contemplated; atten- tively considered (iv^tjsj^fav). The wor- ship of an idolatrous people will be an object of intense and painful interest to a Christian. IT Your devotions. Txa-s&xT/^xra. Our word devotions refers to the act of worship — to prayers, praises, &c. The Greek word here used means properly any sacred thwg ; any object which is worshipped, or which is connected with the place or rites of worship. Thus it is applied either to the gods themselves, or to the temples, altars, shrines, sacrifices, statues, &c., connected with the worship of the gods. This is its meaning here. It does not denote that Paul saw them engaged in the act of worship, but that he was struck with the numerous tem- ples, altars, statues, &c., which were reared to the gods, and which indicated the state of the people. Syriac, " The temple of your gods." Vulgate, " your images." Margin, " gods that ye wor- ship." IT / found an altar. An altar usually denotes a place for sacrifice. Here, however, it does not appear that any sacrifice was offered ; but it was probably a monument of stone, reared to commemorate a certain event, and dedi- cated to the unknown God. IT To the unknown God. 'a^icIo-tui ©fs;. Where this altar was reared, or on what occa- sion, has been a subject of much debate with expositors. That there was such an altar in Athens, though it may not have been specifically mentioned by the Greek writers, is rendered probable by the fol- lowing circumstances. (I.) It was cus- tomary to rear such altars. Minutiu3 Felix says of the Romans, " they build altars to unknown divinities.'" (2.) The term unknown God was used in relation to the worship of the Athenians. Lucian, in his Philopatris, uses this form of an oath : " I swear by the unknown God at Athens," the very expression used by the apostle. And again he says (ch. xxix. 180), " We have found out the unknown God at Athens, and worshipped him with our hands stretched up to heaven," &c. A.D. 54.] CHAPTER XVII. 247 fore ye ig-norantly worship, him de- clare I unto you. 24 God * that made the world, and all things therein, seeing that a c.14.15. (3.) There were altars at Athens inscribed to the unknown gods. Philostratus says (in Vita. Apollo, vi. 3), " And this at Athens, wljere there are even aUars to the unknown gods." Thus Pausanius (in Attic, ch. I) says, that "at Athens there are altars of gods which are called the UNKNOWN ones." Jerome, in his commentary (Epistle to Titus i. 12), says that the whole inscription was, " to the gods of Asia, Europe, and Africa ; to the unknown and strange gods." (4.) There was a remarkable altar reared in Athens in a time of pestilence, in honour of the unknown god which had granted them deliverance. Diogenes Laertius says that Epimenides restrained the pestilence in the following manner : " Taking white and black sheep, he led them to the Areo- pagus, and there permitted them to go where they would, commanding those who followed them to sacrifice (t^ ^sog--/,- ■KovTi jiu>) to the god to whom these things pertained [or who had the power of averting the plague, whoever he might be, vx'ithout adding the name], and thus to allay the pestilence. From which it has arisen, that at this day, through the villages of the Athenians, altars are found without any name." Dioge. Laer. b. i. $ 10. This took place about 600 years before Christ, and it is not improbable that one or more of those altars remained until the time of Paul. It should be added that the natural inscription on those altars would be, "to the unknown god." None of the gods to whom they usually sacrificed could deliver them from the pestilence. They therefore reared them to some unknown Being who had the power to free them from the plague, IF Whom therefore. The true God, who had really delivered them from the plague. IT Ve ignoranlLy wor- ship. Or worship without knowing his name. You have expressed j'our homage for him by rearing to him an altar. IT Him declare I unto yuu. I make known to you his name, attributes, &c. There is re- markable address and tact in Paul's seiz- ing on this circumstance ; and yet it was perfectly fair and honest. God only could deliver in the time of the pesti- lence. This altar had, therefore, been really reared to him, though his name was unknown. The same Being who he is * Lord of heaven and earth, d welleth = not in temples made with hands; 25 Neither is worshipped with 6Matt.ll.25. cc.7.48. had interposed at that time, and whose interposition was recorded by the build- ing of this altar, was He who had made the heavens ; who ruled over all ; and whom Paul was now about to make known. to them. There is another fea- ture of skill in the allusion to this altar. In other circumstances it might seem to be presumptuous for an unknown Jew to attempt to instruct the sages of Athens. But here they had confessed and pro- claimed their ignorance. By rearing thi.« altar they acknowledged their need of instruction. The way was, therefore, fairly open for Paul to address even these philosophers, and to discourse to them on a point on which they acknowledged their ignorance. 24. God that made the world. The main object of this discourse of Paul is to convince them of the folly of idolatry (ver. 29), and thus to lead them to repent- ance. For this purpose he commences with a statement of the true doctrine re- specting God as the Creator of all things. We may observe here, (1.) That he speaks here of God as the Creator of the world — thus opposing indirecdy their opinions that there were many gods. (2.) He speaks of him as the Creator of the world, and thus opposes the opinion that matter was eternal ; that all things were controlled by fate ; and that he could be confined to temples. The Epicureans held that matter was eternal, and that the world was formed by a fortuitous con- course of atoms. To this opinion Paul opposed the doctrine that all things were made by one God. Comp. ch. xiv. 15. IF Seeing that, &c. Gr. " He being Lord of heaven and earth." IF Lord of heaven and earth. Proprietor and Ruler of heaven and earth. It is highly absurd, therefore, to suppose that he who is present in heaven and in earth at the same time, and who rules over all, should be confined to a temple of an earthly structure, or dependent on man for any thing. IF Dwelleth not, &c. See Note, ch. vii. 48. 25. Neither is vwrshipped with men's hands. The word here rendered wor- shipped (S-ee-j'TTsviTXi) denotes to serve; to wait upon ; and then to render reli- gious service or ho.naage. There is refer- ence here, undoubtedly, to a notion pre- 248 THE ACTS. [A. D. 51. men's hands, as though he " needed [ 26 And hath made of one '' blood anj thing- ; seeing he * giveth to . all nations of men, for to dwell on all, life, and breath, and '^ all , all the face of the earth ; and hath things ; i determined the times * before ap- 60 THE ACTS. [A. D. 56. the Jews, and that publicly, show- ing by " the Scriptures that Jesus ' was Christ. CHAPTER XIX. A ND it came to pass, that while -^^ Apollos * was at Corinth, Paul having- passed through the upper coasts, came to Ephesus; and find- ing- certain disciples, 2 He said unto them, have ye o Jno.6.39. 3.5,6. 1 or, is the Christ, ver.5. b ICor. ing that Jesus of Nazareth corresponded with the account of the Messiah given by the prophets. See Note, John v. 39. IT That Jesus was Christ. See the mar- gin. That Jesus of Nazareth was the Messiah. CHAPTER XIX. 1. While Apollos was at Corinth. It is probable that he remained there a con- siderable time. ^ Paul having passed through the tipper coasts. The upper, or more elevated regions of Asia Minor. The writer refers here particularly to the provinces of Phrygia and Galatia. eh. xviii. 23. These regions were called upper, because they were situated on the high table-land in the interior of Asia Minor, while Ephesus was in the low maritime regions, and called the low coun- try. IT Came to Ephesus. Agreeably to his promise, ch. xviii. 21. *i And finding certain discij)les. Certain persons who had been baptized into John's baptism, and who had embraced John's doctrine, that the Messiah was soon to appear, ver. 3, 4. It is very clear that they had not yet heard that he had come, or that the Holy Ghost was given. They were evidently in the same situation as Apollos. Notes, ch. xviii. 25. 2. Have ye received the Holy Ghost? Have ye received the extraordinary effu- sions and miracalous influences of the Holy Ghost? Paul would not doubt that, if they had " believed," they had received the ordinary converting influ- ences of the Holy Spirit — for it was one of his favourite doctrines, that the Holy Spirit renews the heart. But, besides this, the miraculous influences of the Spirit were conferred on most societies of be- lievers. The power of speaking with tongues, or of working miracles, was im- parted as an evidence of the presence of God, and of their acceptance with him. ch. X. 45, 46. 1 Cor. xiv. It was natural for Paul to ask whether this evidence of the divine favour had been granted to received the Holy Ghost since ye believed 1 And they said unto him, We have not '^ so much as heard whether there be any Holy Ghost. 3 And he said unto them, Unto what then were ye baptized 1 And they said. Unto "* John's baptism. 4 Then said Paul, John * verily baptized with the baptism of re- pentance, ^ saying unto the people, cc.8.16. lSam.3.7. /Jno. 1.15,27,30. del 8.25. eMatt.3.11. them. IT Since ye believed. Since you embraced the doctrine of John, that the Messiah was soon to come. IT We have not so much as heard, &c. This seems to be a very remarkable and strange an- swer. Yet we are to remember, (1.) That these were mere disciples of John's doc- trine, and that his preaching related par- ticularly to the Messiah, and not to the Holy Ghost. (2.) It does not even appear that they had heard that the Messiah had come, or had heard of Jesus of Nazareth, ver. 4, 5. (3.) It is not remarkable, there- fore, that they had no clear conceptions of the character and operations of the Holy Ghost. Yet, (4.) They were just in that state of mind, that they were willing to embrace the doctrine w-hen it was proclaimed to them ; thus showing that they were really under the influence of the Holy Spirit. God may often produce important changes in the hearts and lives of sinners, even where they have no clear and systematic views of religious doc- trines. In all such cases, however, as in this, there will be a readiness of heart to embrace the truth where it is made known. 3. Unto what. Unto what faith, or doc- trine. What did you profess to believe when you were baptized. IT Unto John's baptism. Note, ch. xviii. 25. 4. John verily baptized. John did in- deed baptize. IT With the baptism of re- pentance. Having special relation to re- pentance, or as a profession that they did repent of their sins. Note, Matt. hi. 6. IT Saying unto the people. The design of his coming was, to turn the people from their sins, and to prepare them for the coming of the Messiah. He therefore di- rected their attention principally to him that was to come. John i. 15. 22 — 27. If That is on Christ Jesus. These are the words of Paul, explaining what John taught. He taught them to beheve in the Messiah, and that the Messiah was Jesus of Nazareth. The argument of Paul is, A. D. 56.] CHAPTER XIX. -261 that they should believe on him which should come after him, that is, on Christ Jesus. 5 When they heard this^ they were baptized in the name " of the Lord Jesus. 6 And when Paul had laid * his hands upon them, the Holy Ghost came on them ; " and they spake with tongues, "^ and prophesied. a c.8.16. lCor.1.13. fc c.S.17. c c.2.4 ;10.46. dlCor.l4.1,&c. that it was highly proper for them now to profess publicly that Saviour to whom John had borne such explicit testimony. ' Jesas is the Messiah for whom John came to prepare the way ; and as you have embraced John's doctrme, you ought now publicly to acknowledge that Redeemer by baptism in his name.' 5. When they heard (his. When they heard what Paul had said respecting the nature of John's baptism. IT They were baptized, &c. As there is no other in- stance in the New Testament of any persons having been rebaptized, it has been made a question by some critics, whether it was done here ; and they have supposed that all this is the narrative of Luke respecting what took place under the ministry of John, to wit : that he told them to believe on Christ Jesus, and then baptized them in his name. But this is a most forced construction ; and it is evi- dent that these persons were rebaptized by the direction of Paul. For, (1.) This is the obvious interpretation of the pas- sage — that which would strike all persons aa correct, unless there were some pre- vious theory to support. (3.) It was not a matter of fact that John baptized in the name of Christ Jesus. His was the bap- tism of repentance ; and there is not the slightest evidence that he ever used the name of Jesus in the form of baptism. (3.) If this be the sense of the passage, that John baptized them in the name of Jesus, then this verse is a mere repetition af ver. 4; a tautology of vvhich the sa- cred writers would not be guilty. (4.) It is evident, that the persons on whom Paul laid his hands (ver. 6), and those who were baptized, were the same. But these were the persons who heard (ver. 5) what was said. The narrative is continuous, all parts of it cohering together as relat- ing to a transaction that occurred at the same time. If the obvious interpretation of the passage be the true one, it follows, that the baptism of John was not strictly 7 And all the men were about twelve. 8 And he went into the synagogue, and spake boldly for the space of three months, disputing, " and per- suading f the things concerning the kingdom of God. 9 But when divers were harden- ed, ° and believed not, but spake evil '' of that • way before the mul- ec.l8.19. /c.28.23. ft2Tim.l.l5. 2Pet.2.2. Jude 10. gRom.11.7. Heb.3.1S t ver.23. Christian baptism. It was the baptism of repentance ; a baptism designed to prepare the way for the introduction of the kingdom of the Messiah. It will not follow, however, from this, that Christian baptism is now ever to be repeated. For this, there is no warrant, no example in the New Testament, There is no com- mand to repeat it, as in the case of the Lord's supper; and the nature and de- sign of the ordinance evidently supposes that it is to be performed but once. The disciples of John were rebaptized, not be- cause baptism is designed to be repeated, but because they never had been, in fact, baptized in the manner prescribed by the Lord Jesus. IT In the name of the Lord Jesus. Note, ch. viii. 16. 6. Ajid when Paul laid 7iis hands, &Xi. Note, ch. viii. 17. IT And they spake with tongues. Notes, ch. ii. 4; x. 46. ^ Arid prophesied. Notes, ch. ii. 17 ; xi. 27. 7. And all the men. The whole num- ber. 8. Persuading the things. Endeavour- ing to persuade them of the truth of what was affirmed respecting the king- dom of God. 9. But v)hen divers. When some were hardened. IT Were hardejied. When their hearts were hardened, and they became violently opposed to the gospel. When the truth made no impression on them. The word harden, as applied to the heart, is oflen used to denote insensibility, and opposition to the gospel. H" But spake evil of that way. Of the gospel— the way, path, or manner in which God saves men. See Acts xvi. 17; xviii. 26. Matt. vii. 13, 14. f Separated the disciples. Removed them from the influence and society of those who were seeking to draw them away from the faith. This is often the best way to prevent the evil influence of others. Christians, if they wish to pre- serve their minds calm and peaceful ; if they wish to avoid the agitations of con- flict, and the temptations of those who 262 THE ACTS. [A. D. 58. titude, he departed " from them, and separated the disciples, dis- puting- daily in the school of one Tyrannus. 10 And this continued by the space * of two years ; so that all they which dwelt in Asia ^ heard the word of the Lord Jesus, both a lTim.6.5. c c.20.18. would lead them astray, may often find it necessary to Vvithdraw from their society, and should seek the fellowship of their Christian brethren. IF Disputing daily. This is not a happy Iransilalion. The word used here {Sta\iyh/j.ivog) does not of necessity denote disputation or conten- tion, but is often used in a good sense of reasoning (Acts xvii. 2 ; xviii. 4. 19; xxiv. 25), or of public preaching. Acts xx. 7. 9. It is used in this sense here, and denotes that Paul taught publicly, or reasoned on the subject of religion in this place. IT In the school of one Tyrannus. Who this Tyrannus was, is not known. It is proba- ble that he was a Jew, who was engaged in this employment, and who might not be unfavourable to Christians. In his school, or in the room which he occu- pied for teaching, Paul instructed the peo- ple when he was driven from the syna- gogue. Christians at that time had no churches, and they were obliged to assem- ble in any place where it might be con- venient to conduct public worship. 10. This continued. This public instruc- tion. IT By the space, &c. For two whole years. IT So that all. That is, the great mass of the people. IT That dwelt in Asia. In that province of Asia Minor of which Ephesus was the principal city. The name Asia was used sometimes to denote that single province. See Note, Acts ii. 9. Ephesus was the capital; and there was, of course, a constant and large in- flux of people there for the purposes of commerce and worship. IT Heard the vjord of the Lord Jesus. Heard the doctrine respecting the Lord Jesus. 11. Special miracles. Miracles that were remarkable ; that were not common, or that were very unusual (ou rx; tu%ov.o-«;). This expression is classic Greek. Thus Longinus says of Moses, that he w\as no common man. 'Oux' o tu%wi/ u\-/e. 12. So that from his body. That is, those handkerchiefs which had been ap- plied to his body, which he had used, or which he had touched. An instance somewhat similar to this occurs in the case of the woman who was healed by Jews and Greeks. 11 And God wrought special '^ miracles by the hands of Paul : 12 vSo that from his body were brought unto the sick handkerchiefs ^ or aprons, and the diseases de- parted from them, and the evil spi- rits went out of them. d >Iark 16.20. e c.5.15. touching the hem of the Saviour's gar- ment. Matt. ix. 20—22. 1l Unto the ^ck. The sick who were at a distance, and who were unable to go where he was. If it be asked why this was done, it may be observed, (1.) That the working of mira- cles in that region would greatly contri- bute to the spread of the gospel. (2.) We are not to suppose that there was any efficacy in the aprons thus brought, or in the mere fact that they had touched the body of Paul, any more than there was in the hem of the Saviour's garment which the woman touched, or in the clay which he made use of to open the eyes of the blind man. John viii. 6. (3.) In this instance, the fact, that the miracles were wrought in this manner by garments which had touched his body, was a mere sign, or an evidence to the persons con- cerned, that it was done by the instrumen- tality of Paul, as the fact that the Saviour put his fingers into the ears of a deaf man, and spit and touched his tongue (Mark vii. 33), was an evidence to those who saw it, that the power of healing came from him. The bearing of these aprons to the sick was, therefore, a mere sign, or evidence to all concerned, that miraculous power was given to Paul. IT Handker- chief s. The word used here (o-ouJafia) is of Latin origin, and properly denotes a piece of linen with which sweat was wiped from the face ; and then any piece of linen used for tying up, or containing any thing. In Luke xix. 20, it denotes the " napkin" in which the talent of the Tin- profitable servant was concealed ; in John xi. 44; XX. 7, the "napkin" which was used to bind up the face of the dead, ap- plied to Lazarus and to our Saviour, f Or aprons. ^if^'r/.ivBtu.. This is also a Latin word, and means literally a half -girdle — a piece of cloth which was girded round the waist to preserve the clothes of those who were engaged in any kind of work The word aprojis expresses the idea. IT And the diseases departed. The sick were healed. IT And the evil spirits. See Notes, Matt. iv. 24. It is evident that this power of working miracles would A. D. 58.] CHAPTER XIX. 2G3 13 Then certain of the vagabond Jews, exorcists, took upon them " to call over them which had evil spirits the name of the Lord Jesus, saying, We adjure * you by Jesus, whom Paul preacheth. 14 And there were seven sons of one Sceva, a Jew, a7id chief of the priests, which did so. 15 And the evil spirit answered a Mark 9.38. Lvie 9.49. b Josh.G.26. contribute greatly to Paul's success among the people. 13. The vagabond Jews. Gn. Jews going about. lUoi^.^x-ii^ivjiv. The word vaga- bond wilh us is now commonly used in a bad sense, to denote a vagrant ; a man who has no home ; an idle, worthless fel- low. The word, however, properly means one wandering from place to place, with- out any settled habitation, from whatever cause it may be. Here it denotes those Jews who wandered from place to place, practising exorcism. ^Exorcists, ^i.'e- xi(rT6;i'. This word properly denotes those who went about pretending to be able to expel evil spirits, or to cure diseases by charms, incantations, &c. The word is de- rived from "i't-oi, orkos, an oath, and from oey'(:,^', to bind with an oath. It was ap- plied in this sense, because those who pretended to be able to expel demons used the formula of an oath, or adjured them, to compel them to leave the pos- sessed persons. Comp. Matt. xii. 27. Thej' commonly used the name of God, or called on the demons in the name of God to leave the person. Here they used the name Jesus to command them to come out. IT To call over them. To name, or to use his name as sufficient to expel the evil spirit. H The name of the Lord Jesus. The reasons why they attempted this were, (1.) That Jesus had expelled many evil spirits; and, (2.) That it was in his name that Paul had wrought his mira- cles. Perhaps they supposed there was some charm in this name to expel them. IT We adjure you. We bind you by an oath ; we command you as under the so- lemnity of an oath. Mark v. 7. 1 Thess. V. 27. It is a form of putting one under oath. 1 Kings ii. 43. Gen. xxiv. 37. 2 Kings xi. 4. Neh. xiii. 25. (Septuagint.) That this art was practised then, or at- tempted, is abundantly proved from Ira;- neus, Origen, and Josephus. (Ant. b. viii. ch. 2. $ 5.) See Doddridge. The common name which was used, was the incom- and said, Jesus I know, and Paul 1 know ; but who are ye ] 16 And the man in whom the evil spirit was, leapt "= on them, and overcame them, and prevailed against them, so that they fled out of that house naked and wounded. 17 And this was known to all the Jews and Greeks also dwelling at Ephesus ; and fear ^ fell on them c Luke 8.29. d Luie 1.65. c.2. 43; 5.5,11. municable name of God, Jehovah, by pronouncing which, in a peculiar way, it was pretended they had the pov%'er of expelling demons. 14. One Sceva. Sceva is a Greek name, but nothing more is known of him. IT Chief of the priests. 'Aeyj-=ei'>i. Thi.-5 cannot mean that he was high-priest among the Jews, as it is wholly improba- ble that his sons would be wandering exorcists. But it denotes that he was of the sacerdotal order. He was a Jewish chief priest ; a priest of distinction, and that had held the office of a ruler. The word chief priest, in the New Testament, usually refers to men of the sacerdotal order who were also rulers in the san- hedrim. 15. Jesus I know. His power to cast out devils I know. Comp. Matt. viii. 29. IF Paul I know. Paul's power to cast out devils, ver. 12. IT But who are ye? What power have you over evil spirits ' By what right do you attempt to expel them? The meaning is, 'you belong neither to Jesus nor Paul ; you are not of their party ; and you have no right or authority to attempt to work miracles in the name of either.' 16. L£apt on them. Several such in- stances are recorded of the extraordinary power and rage of those who vi'ere poa- sessed with evil spirits. Mark v. 3 ; ix. 29. Luke ix. 42. 17. The name of the Lord Jesus was magnified. Acquired increasing honour. The transaction showed that the mira- cles performed in the name of the Lord Jesus, by Paul, were real, and were wrought in attestation of the tru'.h of the doctrine which he taugiit. Impostors could not work such miracles ; and they who pretended to be able to do it only exposed themselves to the rage of the evil spirits. It was thus shown that there was a real, vital difference be- tween Paul and these impostors; and their failure only served to extend his 264 THE ACTS. [A. D. 58. all, and the name of the Lord Jesus was magnified. 18 And many that believed, came, reputation and the power of the gos- pel. 18. Their deeds. Their actions ; their evil courstf of life. Their deeds of ini- quity in their former state. The direct reference here is to the magical arts which had been used, but the word may also be designed to denote iniquity in general. They who make a profession of religion will be willing to confess their transgressions. And no man can have evidence that he is truly renewed who is not willing to confess as well as to forsake his sins. Rom. x. 10. Prov. xxviii. 13. " He that covereth his sins shall not prosper ; but whoso con- fesseth and forsaketh them shall find mercy." 19. Curious arts. Arts or practices requiring skill, address, cunning. The word used here (^sf/sfya) denotes pro- perly those things that require care, or skill; and was thus applied to the arts of magic, and jugglery, and sleight of hand, that were practised so extensively in eastern countries. That such arts were practised at Ephesus is well known. The Ephesian leUers, by which incanta- tions and charms were supposed to be produced, were much celebrated. They seem to have consisted of certain combi- nations of letters or words, which, by be- ing pronounced with certain intonations of voice, were believed to be effectual in expelling diseases, or evil spirits ; or which, by being written on parchment and worn, were supposed to operate as amulets, or charms, to guard from evil spirits, or from danger. Thus Plutarch (Sympos. 7) says, " the magicians compel those who are possessed with a demon to recite and pronounce the Ephesian letters, in a certain order, by themselves." Thus Clemens Alex. (Strom, ii.) says, " Andro- cydes, a Pythagorean, says that the let- ters which are called Ephesian, and which are so celebrated, are symbols," &c. Erasmus says (Adagg. Cent. 2), that there were certain marks and magical words among the Ephesians, by using which they succeeded in every under- taking. Eustha. ad Homer Odys. t says, " that those letters were incantations which Croesus used when on the funeral pile, and which greatly befriended him." He adds, that in the war between the Milesians and Ephesians, the latter were and confessed, " and shewed their deeds. 19 Many also of them which o Matt.3.6. Rom.10.10, thirteen times saved from ruin by the use of these letters. See Grotius and Kuinoel in loco. IT Brought their books. Books which explained the arts ; or which contained the magical forms and incantations — perhaps pieces of parch- ment, on which were written the letters which were to be used in the incanta- tions and charms. IF And burned them before all men. Publicly. Their arts and offences had been public, and they sought now to undo the evil, as much as lay in their power, as extensively as they had done it. IF And they counted. The price was estimated. By whom this was done does not appear. Probably it was not done by those who had been engaged in this business, and who had suffered the loss, but by the people, who were amazed at the sacrifice, and who were astonished at their folly in thus destroy- ing their own property. IF Fifty thou- sand pieces cf silver. What coin the word (xf/yf loi) here translated silver de- notes, it is impossible to tell ; and conse- quently the precise value of this sacrifice cannot be ascertained. If it refers to the Jewish shekel, the sum would be $25,000, as the shekel was worth about half a dollar. If it refers to Grecian or Roman coin — which is much more probable, as this was a heathen country, where the Jewish coin would not probably be much used — the value would be much less. P^obabl}^ however, it refers to the Attic drachm, which vias a silver coin worth about 9d. sterling, or not far from 17 cents ; and then the value would be about $8,500. The precise value is not mate- rial. It was a large sum ; and it is re- corded to show that Christianity had power to induce men to forsake arts that were most lucrative, and to destroy the means of extending and perpetuating those arts, however valuable in a pecu- niary point of view they might be. We are to remember, however^ that this was not the intrinsic value of these books, but only their value as books of incanta- tion. In themselves they might have been of very little worth. The universal prevalence of Christianity would make much that is now esteemed vabiable pro- perty utterly worthless — as, e. g. all that is used in gambling ; in fraud ; in coun- terfeiting ; in distilling ardent spirits for drink ; in the slave-trade ; and in at- '71 A. D. 59.] CHAPTER XIX. 265 used curious arts, brought their books together, and burned them before all men: and they counted the price of them, and found it fifty thousand pieces of silver. 20 So mightily grew " the word of God, and prevailed. tempts to impose on and defraud man- kind. 20. So mighlily. So powerfully. It had such efficacy and power in this wicked city. The power rmist have been mighty that would thus make them willing, not only to cease to practise im- position, but to give up all hopes of future gains, and to destroy their proper- ty. On this instructive narrative, we may remark, (1.) That religion has power to break the hold of sinners on unjust and dishonest means of living. (2.) That those who have been engaged in an un- christian and dishonourable practice, will abandon it when they beeome Chris- tians. (3) That their abhorrence of their former course will be, and ought to be, expressed as publicly as was the offence. (4.) That the evil practice will be abandoned at any sacrifice, however great. The only question will be, what is riqhl ; not, what will it cost. Property, in the view of a converted man, is no- thing when compared with a good con- science. (5.) This conduct of those vvho had used curious arts shows us what ought to be done by those who have been engaged in any evil course of life, and who are then converted. If their conduct was right— and who can doubt Jt?^ — it settles a great principle on which young converts should act. If a man has been engaged in the. slave-trade, he will abandon it ; and his duty will not be to sell his ship to one who he knows will continue the traffic. His property should be withdrawn from the business publicly, either by being destroyed, or by being converted to a useful purpose. If a man has been a distiller of ardent spirits as a drink, his duty will be to forsake his evil course. Nor will it be his duty to sell his distillery to one who will continue the business ; but to withdraw his pro- perty from It publicly, either by destroy- ing it, or converting it to some useful purpose. If a man has been engaged in the traffic in ardent spirits, his duty is not to sell his stock to those who will con- tinue the sale of the poison, but to with- draw it from public use ,• converting it to 21 After * these things were end- ed, Paul purposed in the spirit, when he had passed through Ma- cedonia and Achaia, to go to Jeru- salem, saying, After I have been there, I must also see Rome. '^ 22 So he sent into Macedonia iGal.2.1. c Rom.13.23-28. some useful purpose, if he can ; if not, by destroying it. All that has ever been said by money-loving distillers, or vend- ers of ardent spirits, about the loss vvhich they would sustain by abandoning the business, might have been said by these practitioners of curious arts in Ephesus. And if the excuses of rum-selling men are valid, their conduct was foUy ; and they should either have continued the business of practising " curious arts" after they were converted, or have sold their " books" to those who would have con- tinued it. For assuredly it was not worse to practise jugglery and fortune-telling than it is to destroy the bodies and souls of men by the traffic in ardent spirits. And yet, how few men there are in Christian lands who practise on the prin- ciple of these honest, but comparatively unenlightened men at Ephesus ! 21. After these things were ended. Af- ter the gospel was firmly established at Ephesus, so that his presence was no longer necessary. IF Purposed in the spirit. Resolved in his mind. "iT When he had passed through Macedonia and Achaia. In these places he had founded flourishing churches. It is probable that his main object in this visit was to take up a collection for the poor saints at Je- rusalem. See Note, Rom. xv. 25, 26. IT To go to Jerusalejn. To bear the con- tribution of the Gentile churches to the poor and oppressed Christians in Judea. II / must also see Rome. See Note, Rom. XV. 24. He did go to Rome, but he went in chains, as a prisoner. 22. Timotheus. Timothy. He was a proper person to send there to visit the churches, as he had been there before with Paul, when they were established, ch. xvi. 3 ; xvii. 14. IF And Erastux. Erastus was chamberlam of Corinth (Rom. xvi. 23), or more properly the trea- surer of the city (see Note on that place) ; and he was, therefore, a very proper per- son to be sent with Timothy, for the pur- pose of making the collection for the poor at Jerusalem. Paul had wisdom enough to employ a man accustomed to moneyed transactions in making a collection. On 206 THE ACTS. [A. D. 59. two of them that ministered unto him, Timotheus and Erastus ; ° but he himself stayed in Asia for a season. 23 And the same time there arose no small stir '' about that way. 2-i For a certain man named De- metrius, a silversmith, which made oRom.l6.23. 2Tim.4.20. i2Cor.l.8; 6.9. this collection liis heart was intent, and he afterwards went up with it to Jerusa- lem. See 2 Cor. viii. i.\., and Notes, Rom. XV. 25, 26. IT Staye4 in Asia. At Ephe- sus. ^ For a season. How long is un- certain. He waited for a convenient op- portunity to follow them; probably in- tending to do it as soon as they had fully prepared the way for the collection. See Faley's Hor-E Paulinsc, p. i. ch. ii. 23. No small stir. No little excitement, disturbance, or tumult (ry-f »7,o;). Comp. ch. xvii. 4, 5. IT About that xcay. Re- specting the doctrines of Christianity which Paul preached. Note, ch. ix. 2; xviii. 26; xix. 9. 24. A silversmith. The word used here denotes one who works in silver in any way, either in making monev. in stamping silver, or in forming utensils of it. It is probable that the employment of this man vvas confined to the business here speci- fied, that of making shrines ; as his com- plaint (ver. 26,27) implied, that destroying this would be sufficient to throw them all out of employment. IT Silver shrines. Kxcv;. Temples. The word shrine pro- perly means a case, small chest, or box ; particularly applied to a box in which sa- cred things are deposited. Hence we hear of the shrines for relics. (Webster.) The word shrines here denotes small portable temples, or edifices, made of sil- ver, so as to resemble the temple of Dia- na, and probably containing a silver image of the goddess. Such shrines would be purchased by devotees and by worshippers of the goddess, and by stran- gers, who would be desirous of p)ossessing a representation of one of the seven won- ders of the world. See Note on ver. 27. The great number of persons that came to Ephesus for her worship would con- stitute an ample sale for productions of this kind, and make the manufacture a pmfitable employment. It is well known that pagans every where are accustomed to carry with them small images, or re- presentations of their gods, as an amulet, or charm. The Romans had such images in all their houses, called Penates, or household gods. A similar thing is men- silver shrines for Diana, brought no small '^ gain unto the craftsmen ; 25 Whom he. called ^ together with the workmen of like occupa- tion, and said. Sirs, ye know that by this craft we have our wealth. 26 Moreover, ye see and hear, that not alone at Ephesus, but al- cc.16.16.19. d Rev. 18.11. tioned as early as the time of Laban (Gen. xxxi. 19), whose images Rachel had stolen and taken with her. Comp. Judg. xviii. 5. " The man Micah had an house of gods." 1 Sam. xix. 13. Hos. iii. 4. These images were usually enclosed in a box case, or chest, made of wood, iron, or sil ver ; and probably, as here, usually made to resemble the temple where the idol vvas worshipped. IF Diana. This was a celebrated goddess of the heathen, and one of the twelve superior deities. In the heavens she was Luna, or Meni (t^ie moon) ; on earth Diana ; and in hell cate. She was sometimes represent^ with a crescent on her head, a bow her hand, and dressed in a hunting-habil at other times with a triple face, and wit| inr,truments of torture. She was com; monly regarded as the goddess of hunr- ing. She was also worshipped under the various names of Lucina, Proserpine. Trivia, &c. She was al.so represented with a great number of breasts, to denote her being the fountain of blessings, or as distributing her benefits to each in their proper station. She was worshipped in Egypt, Athens, Cilicia, and among hea- then nations generally ; but the most celebrated place of her Vvorship was Ephesus — a city peculiarly dedicated to her. *ii To Ike craftsmen. To the labour- ers employed under Demetrius in the manufacture of shrines. 25. With the workmen ofliTie occupation. Those who were in his employ, and all others engnged in the same business. As they would be all affected in the same way, it was easy to produce an excite- ment among them all. ^, Sirs. Gr. Men. ir By this craft. By this business, or oc- cupation. This is our trade. IT Our wealth. Gr. Our acquisition ; our proper- ty. We are dependent on it for a living. It does not mean that they were rich, but that they relied on this for a subsistence. That it was a lucrative business is appa- rent; but it is not affirmed that they were in fact rich. 26. Ye see and hear. You see at Ephe- sus; and you hear the same of other places. IT Throughout all Asia. All Asia A. D. 59.] CHAPTER XIX. 167 most throughout all Asia, this Paul hath persuaded and turned away much people, saying that » they be no .gods which are made with hands : aPa.115.4. Isa.44. 10-20. Minor; or perhaps the province of which Ephesus was the capital. Note, ch. ii. 9. IF This Paul hath persuaded. We have here the noble testimony of a heathen to the zeal and success of the ministry of Paul. It is an acknowledgment that his labours had been most strikingly success- ful in turning the people from idolatry. If Sai/ing that they be no gods, &c. Note, eh. XIV. 14, 16. 27. So that not only, &c. The grounds of the charge which Demetrius made against Paul were two ; — first, that the business of the craftsmen would be de- stroyed — usually the first thing that strikes the mind of a sinner who is in- fluenced by self-interest alone ,• and second, that the worship of Diana would cease if Paul and his fellow-labourers were suffered to continue their efforts. "51 This our craft. This business in which we are engaged, and on which we are dependent. Gr. This part(ro yAgoi) which pertains to us. T To be set at nought. To be brought into contempt. It will become so much an object of ridicule and con- tempt that we shall have no further em- ployment. Gr. ' Is in danger of coming i7ito refutation.' Eig ^.TnKsyfiov. As that which is refuted by argument is deemed useless, so the word comes also to signify that which is useless, or which is an ob- ject of contempt or ridicule. We may here remark, (1.) That the extensive pre- valence of the Christian religion would ■destroy many kinds of business in which men now engage. It would put an end to all that now ministers to thR pride, va- nity, luxury, vice, and ambition of men. Let religion prevail, and wars would cease, and all the preparations for war which now employ so many hearts and hands would be useless. Let religion prevail, and temperance would prevail also ; and consequently all the capital and labour now employed in distilling and vending ardent spirits would be with- drawn, and the business be broken up. Let religion prevail, and luxury ceases, and the arts which minister to licentious- ness would be useless. Let Christianity prevail, and all that goes now to minister to idolatry, and the corrupt passions of men, would be destroyed. No small part of the talent, also, that is now worse than 27 So that not only this our craft is in danger to be set at nought ; but also that the temple of the great goddess Diana should be despised, ^ and her magnificence should be de- h Zeph.2.11. wasted in corrupting others by ballads and songs, by fiction and licentious talcs, would be withdrawn. A vast amount of capital and talent would thus be at once set at liberty, to be employed in no- bler and better purposes. (2.) The effect of religion is often to bring the employ- ments of men into shame and contempt. A revival of religion often makes the business of distillhig au object of abhor- rence. It pours sliame on those who are engaged in ministering to the vices and luxuries of the world. Religion reveals the evil of such a course of life, and those vices are banished by the mere prevalence of better principles. Yet, (3.) The talent and capital tlius disengaged is not rendered useless. It may be directed to other channels and other employments. Religion does not make men idle. It de- votes talents to useful employments, and opens fields in which all may toil use- fully to themselves and to their fellow- men. l£ all the capital, and genius, and learning which are now wasted, and worse than wasted, were to be at once withdrawn from their present pursuits, they might be profitably employed. There is not now a useless man who might not be useful ; there is not a cent wasted which might not be employed to advan- tage in the great work of making the world better and happier, "ir But also that the temple of the great goddess Dia?ia should be despised. This temple, so cele- brated, was regarded as one of the seven wonders of the world. It w-as two hun- dred and twenty years in building, be- fore it was brought to perfection. It was built at the expense of all Asia Minor. The original object of worship among the Ephesians was a small statue of Diana, of elm, or ebony, made by one Canitias:, though commonly believed in those days to have been sent down from heaven by Jupiter. It was merely an Egyptian hie- roglyphic, with many breasts, represent- ing the goddess of Nature — under which idea Diana was probably worshipped at Ephesus. As the original figure became decayed by age, it was propped up by two rods of iron like spits, which were carefully copied in the image which was afterwards made in imitation of the first. A temple, most magnificent in structure, 268 THE ACTS. [A. D. 59. stroyed, whom all Asia and the world " worshippeth. 28 And when they heard these sayings^ they were full of wrath, * a.nd cried out, saying, Great is Dia- na of the Ephesians ! 29 And the whole city was filled with confusion : and having caught a IJDO.5.19. Rev.13.8. h Jer.G0.33. was built to contain ihe image of Diano, which appears to have been several times built and rebuilt. The first is said to have been completed in the reign of Ser- vius Tullius, at least 570 years before Christ. Another temple is mentioned as having been designed by Ctesiphon, 5'10 years before the Christian era, and which was completed by Daphnis of Mi- letus, and a citizen of Ephesus. This temple was partially destroyed by fire on the very day on which Socrates was poi- soned, 400 years B. C, and again 356 years B. C, by the philosopher Herostra- tus, on the day on which Alexander the Great was born. He confessed, on be- ing put to the torture, that the only mo- tive which he had was to immortalize his name. The four walls, and a few columns only, escaped the flames. The temple was repaired, and restored to more than its former magnificence, in which, says Pliny (Lib. xxxvi. c. 14), 220 years were required to bring it to completion. It was four hundred and twenty-five feet in length, two hundred and twenty in breadth, and was supported by one hun- dred and twenty-seven pillars of Parian marble, each of which was sixty feet high. These pillars were furnished by as many princes, and thirty-six of them were curiously carved, and the rest were finely polished. Each pillar, it is sup- posed, with its bnse, contained one hun- dred and fifty tons of marble. The doors and pannelmg were made of cypress wood, the roof of cedar, and the interior was rendered splendid by decorations of gold, and by the finest productions of an- cient artists. This celebrated edifice, after suffering various partial demolitions, ^vas finally burnt by the Golhs, in their third naval invasion, in A. D. 260. Tra- vellers are now left to conjecture where its site was. Amidst the confused ruins of ancient Ephesus, it is now impossible to tell where was this celebrated temple, once one of the wonders of the world. " So passes away the glory of this world." See Edinburgh Ency. art. Ephesus ; also Anacharsis' Travels!^ vol. vi. 188. Ancient Gaius ' and Aristarehus, ^ men of Macedonia, Paul's companions in travel, they rushed with one accord into the theatre. 30 And when Paul would have entered in unto the people, the dis- ciples suffered him not. 31 And certain of the chief of c Rom.16.23. lCor.1.14. d c.4.10. Universal History, vol. vii. 416 ; and Po- cocke's Travels. % And her mognificence. Her majesty and glory ; i. e. the splendour of her temple and her worship. IT Whom all Asia. All Asia Minor. IT And the world. Other parts of the world. The temple had been built by contributions from a great number of princes ; and doubtless multitudes from all parts of the earth came to Ephesus to pay their homage to Diana. 28. Were fall of wrath. Were greatly enraged — probably at the prospect of los- ing their gains. IT Great is Diana, &c. The term great was often applied by the Greeks to Diana. • Thus in Xenophon (Ephes. i.) he says, " I adjure you by your own goddess, the great (j-^v /acyuKy.v) Diana of the Ephesians." The design of this clamour was doubtless to produce a per- secution against Paul ; and thus to secure a continuance of their employment. Often, when men have no arguments, they raise a clamour ; when their employ- ments are in danger of being ruined, they are fi.Ued with rage. We may learn, also, that when men's pecuniary interests are affected, they often show great zeal for religion, and expect by clamour in behalf of some doctrine, to maintain their own interest, and to secure their own gains. 29. Confusion. Tumulty disorder. IT Gaius. He had lived at Corinth, and had kindly entertained Paul at his house. I Cor. i. 14. Rom. xvi. 23. IT Aristarehus. He attended Paul to Rome, and wa.s there a prisoner with him. Col. iv. 10. IT With one accord. Tumultuously ; or with one mind, or purpose. IT Into the theatre. The theatres of the Greeks were not only places for public exhibitions, but also for holding assemblies, and often for courts, elections, &c. The jieople, therefore, naturally rushed there, as being a suita- ble place to decide this matter. 30. Woxdd have entered w unto the people. Probably to have addressed them, and to defend his own cause. 31. Certain of the chief of Asia. Txv 'Ariti^zcv. 0( the Asiarchs. These A. D. 59.] CHAPTER XIX. 2G9 Asia, which were his friends, sent unto him, desiring " him that he would not adventure himself into the theatre. 32 Some ^ therefore cried one thing-, and some another; for the assembly was confused : and the more part knew not wherefore they were come together. 33 And they drew Alexander out a c.21.12. i c.21.34. were persons who presided over sacred things, and over the public games. It was their business to see that the proper services of rehgion were observed, and that proper honour was rendered to the Roman emperor in the public festivals, at the games, &c. They were annually elected, and their election was confirmed at Rome before it was valid. They held a common council at the principal city within their province, as at Ephesus, Smyrna, Sardis, &c., to consult and delibe- rate about the interests committed to their charge in their various provinces. {Kui- ?JoeZand Schleusner.) Probably they were assembled on such an occasion now ; and :. 29. IT Tyckicus. This man was high in the confidence and affection of Paul. In Eph. vi. 21, 22, he styles him " a be- loved brother, and faithful minister in the Lord." IT And Trophimus. Trophimus was from Ephesus. ch. xx. 29. When Paul wrote his second epistle to Timo- thy, he was at Miletum, sick. 2 Tim. iv. 20. 5. These going before. Going before Paul and Luke. Dr. Doddridge supposes that only Tychicus and Trophimus went before the others. Perhaps the Greek most naturally demands this interpreta- tion. IT Tarried for us. The word "us" here, shows that Luke had again joined Paul as his companion. In ch. xvi. 12, it appears that Luke was in Philippi, in the house of Lydia. Why he remained there, or why he did not attend Paul in his jour- ney to Athens, Corinth, Ephesus, &c. is not known. It is evident, however, that he here joined him again. IT At Troas. Note, ch. xvi. 8. 6. After the days of unleavened bread. After the seven days of the passover, during which they ate only unleavened bread. See Ex. xii. IT In five days. They crossed the .^gean sea. Paul, when he crossed it on a former occasion, did it in two days (ch. xvi. 11, 12); but the navigation of the sea is uncertain, and they were now probably hindered by contrary winds. 7. And upon the first day of the week. Showing thus, that this day was then ob- served by Christians as holy time. Comp. 1 Cor. xvi. 2. Rev. i. 10. ^ To break bread. Evidently to celebrate the Lord's supper. Comp. ch. ii. 46. So the Syriac understands it, by translating it, ' to break the eucharist,' i. e. the eucharistic bread. It is probable that the apostles and early Christians celebrated the Lord's supper on every Lord's-day. IT And continued 7 And upon the first ' day of the week, when the disciples came to- gether to break ^ bread, Paul preached unto them, ready to de- part on the morrow ; and continued his speech until midnight. 8 And there were many lights in the upper ' chamber, where they were gathered together. 9 And there sat in a window a certain young man named Euty- S-lCor.16.2. Rev.1.10. h c.2.42.46, lCor.10.16; 5 1.20-34. i c.1.13. his speech until midnight. The discourse of Paul continued until the breaking of day. ver. 11. But it was interrupted about midnight by the accident that oc- curred to Eutychus. The fact that Paul was about to teave them on the next day, probably to see them no more, was the principal reason why his discourse was so long continued. We are not to sup- pose, however, that it was one continued or set discourse. No small part of the time might have been passed in hearing and answering questions, though Paul was the chief speaker. The case proves that such seasons of extraordinary devo- tion may, in peculiar circumstances, be proper. Occasions may arise where it will be proper for Christians to spend a much longer time than usual in public worship. It is evident, however, that such seasons do not often occur. 8. And there were many lights. Why this circumstance is mentioned is not ap- parent. It, however, meets one of the slanders of the early enemies of Chris- tianity, that Christians in their assemblies were accustomed to extinguish all the lights, and to commit every kind of abo- mination. Perhaps the mention of many lights here is designed to intimate that it was a place of public worship, as not only the Jews, but the Gentiles were ac- customed to have many lights burning in such places. IT In the upper chamber. Note, ch. i. 13. 9. A7id there sat in a window. The window was left open, probably to avoid the malice of their enemie.'?, who might be disposed otherwise to charge them with holding their assemblies in darkness for purposes of iniquity. The window was a mere opening in the wall to let in light, as there was no glass known at that time ; and as the shutters of the window were not closed, there was nothing to pre- vent Eutychus from falling down. H The 274 THE ACTS. [A. D. 60. chus, being fallen into a deep sleep : and as Paul was long- preaching, he sunk down with sleep, and fell down from the third loft, and was taken up dead. 10 And Paul went down, and fell " on him, and embracing him, said, * Trouble not yourselves ; for his life is in him. 11 When he therefore was come up again, and had broken bread, and eaten, and talked a long while, even till break of day, so he departed. 12 And they brought the young o IKiBgs 17.21. 2Kings 4.34. i Matt.9.24. third loft. The third story. IT And was taken up dead. Some have supposed that he was merely stunned with the fall, and that he was still alive. But the obvious, and therefore the safest interpretation is, that he was actually killed by i{j/iXTi) is one of great strength and emphasis. The word Ai^., to bind, is usually applied to confinement by cords, fetters, or bands (Matt. xiii. 30 ; xiv. 5 ; xxi. 2) ; and then denotes any strong obligation (Rom. vii. 2), or any thing that strongly urges, or impels. Acts xxviii. 5. When we are strongly urged by the convictions of duty, by the influences of the Holy Spirit, we should not shrink from danger or from death. Duty is to be done at all hazards. It is ours to follow the directions of God ; re- sults we may safely and confidently leave with him. IT Not hnowijig the things that shall befall me there. He knew that calamities and trials of some kind await- ed him (ver. 23), but he did not know, (1.) Of what particular kind they would be ; nor, (2.) Their issue, whether it should be life or death. We should commit our way unto God, not knowing what trials may be before us in life; but know- ing that, if we are found faithful at the post of duty, we have nothing to fear in the issue. 23. Save that. Except that This was all that he knew, that bonds and afflictions were to be his portion. IT The Holy Ghost witnesseth. Either by direct revelation to him, or by the predictions of inspired men whom Paul might meet. An instance of the latter mode occurs in ch. xxi. 11. It is probable that the meaning here is, that the Holy Ghost had deeply impress- ed the mind of Paul by his direct in- fluences, and by his experience in every city, that bonds and trials were to be his portion. Such had been his experience in every city where he had preached the gospel by the direction of the Holy Ghost, that he regarded it as his certain portion that he was thus to be afflicted. IT In every city. In almost every city where Paul had been, he had been subjected to these trials. He had been persecuted, 278 ing- '^ that abide me. bonds and afflictions ' 24 But none ^ of these things a c.9.16; 21.11. i or, wait for me. ic.21.13. noKi.8.35,37. 2Cor.4.16. Stoned, and scourged. So uniform was this, so constant had been his experience in this way, that he regarded it as his certain portion to be thus afflicted ; and he approached Jerusalem, and every other city, with a confident expectation that such trials awaited him there. IT Saying. In his experience; by direct revelation ; and by the mouth of prophets, ch. xxi. 11. When Paul was called to the apostleship, it was predicted that he would suffer much. ch. ix. 16. IF Bonds. Chains. That I would be bound, as prisoners are who are confined. IT Abide me. See the margin. They remain or wait for me ; i. e. I must expect to sufler them. 24. 3Iove me. Alarm me ; or deter me from my purpose. Gr. 'I make an account of none of them.' I do not regard them as of any moment, or as worth considera- tion, in the great purpose to which I have devoted my life. IF Neither count I my life. I do not consider my life as so valu- able as to be retained by turning away from bonds and persecutions. I am cer- tain of bonds and alHictions ; I am willing also, if it be necessary', to lay down my life in the prosecalion of the same pur- pose. IF Dear unto myself. So precious or valuable as to be retained at the sacri- fice of duty. I am willing to sacrifice it if it be necessary. This was the spirit of the Saviour, and of all the early Christians. Duty is of move importance than life ; and when either duty or life is to be sacrificed, life is to be cheerfully surrendered. ^ So that This is my main object, to finish my course with joy. It is implied here, (1.) That this was the great purpose which Paul had in view. (2.) That if he should even lay down his life in this ca\ise, it would be a finishing his course with joy. In the faithful dis- charge of duty, he had nothing to fear. Life would be ended with peace when- ever God should require him to finish his .course. ^Finish my course. Close my career as an apostle ard a Christian. Life is thus represented as a course, or race that is to be run. 2 Tim. iv. 7. Heb. xii. 1. 1 Cor. ix. 24. AcLs xiii. 25. I^Wuh joy. With the approbation of conscience and of God ; with peace in the recollec- tion of tlie past. Man shoidd strive so to live that ho will liave nothing to regret THE ACTS. [A. D. GO, move me, neither count I my life dear unto myself, so that I might ' finish my course with joy, and the c2Tin).4.7. when he lies on a bed of death. It is a glorious privilege to finish life with joy. It is most sad and awful when the last hours are im.bittered with the reflection that life has been wasted, or that the course has been evil. The only way in which the course of life may be finished with joy, is by meeting faithfully every duty, and encountering, as Paul did, ever}' trial with a constant desire to glo- rify God. IF And the ministry. That I may fully discharge the duty of the apos- tolic office, the preaching of the gospeL In 2 Tim. iv. 5, he charges Timothy to make full proof of his ministry. He here shows that this was the ruling principle of his own life. H Whicli I have received of the Lord Jesus. Which the Lord Je- sus has committed to me. Acts ix. 15 — 17. Paul regarded his ministry as an office intrusted to him by the Lord Jesus him- self On this account he deemed it to be peculiarly sacred, and of high authority. Gal. i. 12. Every minister has been in- ! trusted with an office by the Lord Jesus, I He is not his own; and his great aim should be, to discharge fulh' and entirely the duties of that office. IF To testify the gospel. To bear witnesy to the good news of the favour of God. This is the great design of the ministry. It is to bear witness to a dying world of the good news that God is merciful, and that his favour may be made manifest to sinners. From this verse we may learn, (1.) That we all have a course to run ; a dutj' to perform. Ministers have an allotted duty ; and so have men in all ranks and prcfcEsions. (2.) We should not be de- terred by danger, or the fear of death, from the discharge of that duty. We are safe only when we are doing the will of God. We are really in danger only when we neglect our duty, and make the great God our enemy. (3.) We should so iive as that the end of, our course may be joy. It is, at best, a solemn thing to die ; but death may be a scene of triumph and of joy. (4.) It mat- ters little when, or whf^re, or how wo die, if we die in the discharge of our duty to God. He will order the circum- stances of our departure ; and he can sustain us in the last conflict. Happy is that life which is spent in doing the will of God, and peaceful that death which A. D. 60.] CHAPTER XX. 279 ministry " which I have received * of the Lord Jesus, to testify the gospel of the grace of God. 25 And now, behold, I know that ye all among whom 1 have gone preaching the kingdom of o2Cor.4.1. iGiI.l.I. closes a life of toil and trial in the ser- vice of the Lord Jesus. 25. / know that ye all Perhaps this means simply, ' I have no expectation of seeing j^ou again ; I have every reason to suppose that this is my final interview with you.' He expected to visit Ephesus no more. The journey p Jerusalem was dangerous. Trials and persecutions he knew awaited liim. Besides, it is evi- dent that he designed to turn his atten- tion to other countries, and to visit Rome ; and probably had already formed the purpose of going into Spain. See Acts xix. 21. Comp. Rom. xv. 23—28. From all these considerations it is evident that he had no expectation of being again at Ephesus ; it is probable, however, that he did again return to that city. See Note, ch. xxviii. 31. IT Among tvhom I have gone preaching. Among whom I have preached. The parting of a minis- ter and people is among the most tender and affecting of the separations that occur on earth. IT The kingdom of God. Making known the nature of the reign of God on earth by the Messiah. See Note, Matt. iii. 2. 26. Wherefore. Aio. In view of the past, of my ministry and labours among you, I appeal to your own selves to testify that I have been faithful. IT Iiake you to record. Gr. I call you to witness ; I ap- peal to you to testify. If any of you are lost, if you prove unfaithful to God, I ap- peal to yourselves that the fault is not mine. It is well when a minister can make this appeal, and call his hearers to bear testimony to his own faithfulness. Ministers who preach the gospel with fidelity may thus appeal to their hearers ; and in the day of judgment may call on them to witness that the fault of the ruin of the soul is not to be charged to them. IT That I am pure. I am not to be cliarged with the guilt of your condemnation, as owing to my unfaithfulness. This does not mean that he set up a claim to abso- lute perfection ; but that, in the matter under consideration, he had a conscience void of offence. ^ The blood of all men. The word blood is used often in the sense of death, of blood shed ; and hence of God, shall see my face no more. 26 Wherefore 1 take you to re- cord this day that I am pure '^ from the blood of all }nen. 27 For I have not shunned to de- clare untoyou all thecounsel'^of God. c2Cor.7.2. dEph.l.ll. the guilt or crime of putting one to death, or condemnation for it. Matt, xxiii. 35 ; xxvii. 25. Acts v. 23 ; xviii. 6. It here means, that if they should die the second death, if they should be lost for ever, he would not be to blame. He had dis- charged his duty, in faithfully warning and teaching them ; and now if they were lost, the fault would be their own, not his. IT All men. All classes ol' men — Jews and Gentiles. He had warned and in- structed all alike. Ministers may have many fears that their hearers will be lost. Their aim, however, should be, (1.) To save them, if possible ; and, (2.) If they are lost, that it should be by no neglect or fault of theirs. 27. For. This verse contains a reason for what had been said in the previous verse. It shows why Paul regarded him- self as innocent if they should be lost. IT / have not shunned. 1 have not kept back ; I have not been deterred by fear, by the desire of popularity, by the fact that the doctrines of the gospel are un- palatable to men, from declaring them fully. The proper meaning of the word translated here, " I have not shunned" (u^£(rT£i>.x,«;]i), is to disguisc any impor- tant truth ; to withdraw it from public view; to ffec/iVie publishing it from fear, or an apprehension of the consequences. Paul means that he had not disguiied any truth ; he had not withdrawn or kept it from open view, by any apprehension of the effect which it might have on their minds. Truth may be disguised or kept back. (1.) By avoiding the subject altoge- ther from timidity, or an apprehension of giving offence if it is openly proclaimed; or, (2.) By giving it too little prominency, so that it shall be lost in the multitude of other truths ; or, (3.) By presenting it amidst a web of metaphysical specula- tions, by entangling it with other subjects ; or, (4.) By making use of other terms than the Bible does, for the purpose of involv- ing it in a mist, so that it cannot be un- derstood. Men may resort to this course, (1.) Because the truth itself will be un- palatable; (2.) Because they may appre- hend the loss of reputation or support , (3.) Because they may not love the truth 280 THE ACTS. [A. D. 60. 28 Take heed °- therefore unto yourselves, and to all the flock, a Col.4.17. lTim.4.16. themselves, and choose to conceal its pro- minent and offensive points ,• (4.) Because they may be afraid of the rich, the great, and the gay, and apprehend that they shall excite their indignation ; and, (5.) By a love of metaphysical philosophy, and a constant effort to bring every thing to the test of their own reason. Men often preach a philosophical explanation of a doctrine instead ol the doctrine itself. They deserve the credit of ingenuity, but not that of being open and bold proclaim- ers of the truth of God. IT The whole coun- sel, nio-ai/ T>iv i5oux.>jv. The word counsel (^ou>.>i) denotes properly consultation, de- liberation ; and then will or purpose. Luke xxiii. 51. Acts ii. 23. It means here the will or purpose of God, as revealed in regard to the salvation of men. Paul had made a full statement of that plan — of the guilt of men, of the claims of the law, of the need of a Saviour, of the provisions of mercy, and of the state of future rewards and punishments. Minis- ters ought to declare all that counsel, be- cause God commands it ; because it is needful for the salvation of men ; and, because the message is not theirs, but God's, and they have no right to change, to disguise, or to withhold it. And if it is the duty of ministers to declare that counsel, it is the duty of a people lo lis- ten to it with respect and candour, and with a desire to know the truth, and to be saved by it. Declaring the counsel of God will do no good, unless it is received into honest and humble hearts, and with a disposition to know what God has re- vealed for salvation. 28. Take heed therefore. Attend to ; be on your guard against the dangers which beset you, and seek to discharge your duty with fidelity. IT To yourselves. To your own piety, opinions, and mode of life. This is the first duty of a minister ; for, without this, all his preaching will be vain. Comp. Col. iv. 17. 1 Tim. iv. 14. Ministers are beset with peculiar dan- gers and temptations, and against them they should be on their guard. In addi- tion to the temptations which they have in common with other men, they are exposed to those peculiar to their of- fice — arising from flattery, and ambition, and desyjondency, and worldly-minded- ness. And just in proportion to the im- portance of their office, is the importance of the injunction of Paul, to take heed to over the which the Holy Ghost hath made you ^ overseers, to feed i Heb.13.17. themselves. IT And to all the flock. The church ; the charge intrusted to them. The church of Christ is often compared to a flock. See Wotes on John x. 1 — 20; also John xxi. 15 — 17. The word flock here refers particularly to the church, and not to the congregation in general, for it is represented to be that which was purchas- ed with the blood of the atonement. The command here is, (1.) To take heed to the church : i. e. to instruct, teach, and guide it; to guard it from enemies (ver. 29), and to make it their special object to pro- mote its welfare. (2.) To take heed to ALL the flock — the rich and the poor, the bond and the free, the old and the young. It is the duty of ministers to seek to promote the welfare of each individual of their charge — not to pass by the poor because they are poor; and not to be afraid of the rich because they are rich. A shepherd regards the interest of the tenderest of the fold as much as the strongest ; and a faithful minister will seek to advance the interest of all. To do this, he should know all his people ; should be acquainted, as far as possible, with their peculiar wants, character, and dangers, and should devote himself to their welfare as his first and main em- ployment. IT Over the which the Holy Ghost. Though they had been appointed, doubtless, by the church, or by the apos- tles, yet it is here represented as having been done by the Holy Ghost. It was by him, (1.) Because he had called and qualified them for their work ; and, (2.) Because they had been set apart in ac- cordance with his direction and will. IT Overseers. 'En-tcrzo^cuf. Bishops. The word properly denotes those who are ap- pointed to oversee, or inspect any thing. This passage proves that the name was applicable to elders ; and that in the time of the apostles, the name bishop and pres- hyter, or elder, was given to the same class of officers, and, of course, that there was no distinction between them. One term was originally used to denote oflice, the other age, and both were applied lo the same persons in the church. The same thing occurs in Titus i. 5 — 7, where those who in ver. 5 are called elders, are in ver. 7 called bishops. See also 1 Tim. iii. 1—10. Phil. i. 1. IT To feed. noi^aiiMv. This word is properly applied to the care which a shepherd exercises over his flock. See Notes, John xxi. 15, A. D. 60.] CHAPTER XX. 281 ^ the church of God, which he hath purchased * with his own blood. 29 For I know this, that after my aProv.10.21. ,Ter.3.15. Jno.-21. 15-17. lPet.5.2,3. iEph.l.U. Col.1.14. Heb.9.12,14. IPet.l. 18,19. Rev. 5.9. 16. It applies not only to the act of feed- ing a flock, but also to that of protecting, guiding, and guarding it. It here denotes not merely the duty of properly instruct- ing the church, but also of governing it ; of securing it from enemies (ver. 29), and of directing its affairs so as to promote its edification and peace. IT The church of God. This is one of the three passages in the New Testament in regard to which there has been a long controversy among critics, which is not yet determined. The controversy is, whether this is the correct and genuine reading. The other two passages are, 1 Tim. iii. 16; and ] John V. 7. The MSS. and versions exhibit three readings : the church of God (ToCQioC); the church OF THK Lord ('=>i Ku§(oo) ; and the church of the Lord a7id God (K-jj.ou jcxi 0ioS). The Latin vulgate reads it God. The Syrian, the Lord. The Arabic, the Lord God. The Ethiopic, the Christian family of God. The reading which now occurs in our text is found in no ancient MSS., except the Vatican codex ; and occurs nowhere among the writings of the fathers, except in Atha- nasius, in regard to whom also there is a various reading. It is retained, however, by Beza, Mill, and Whitby, as the genu- ine reading. The most ancient MSS. and the best, read the church of the Jjird, and this probably was the genuine text. It has been adopted by Griesbach and Wetstein : and many important rea- sons mav bo given why it should be re- tained. Sec those reason.^ stated at length in Kuinoel in loco,- see also Griesbach and SVetstein. It may be remarked, that a change from Lard "to God might easily be made in the transcribing, for in an- cient MSS. the words are not written at length, but are abbreviated. Thus, the name Christ (Xjittc,) is written aO:^; the name God (Wcc,) is written so^ ; the name Lord (Kofiioi) is written Kor ; and a mis- take, therefore, of a single letter would lead to the variations observable in the manuscripts. Comp. in this place the Note of Mill in his Greek Testament, who thinks that the name God should be retained. The authority however is so doubtful, that it should not be used as a proof text on the divinity of Christ ; and IS not necessary, as there are so many departing shall grievous wolves '^ enter in among you, not sparing '^ the flock. c Matt.7.15. 2Pet2.1. rfJer.l3.20;23.1. Ezek.Sl. 2,3. Zech.11.17. undisputed passages on that subject. IT Which he hath purchased. The word here used (-E^isiroi^o-xTo) occurs but in one other place in the New Testament. 1 Tim. iii. 13, " For they that have used the office of deacon \ve\[,purchase to them- selves a good degree and great boldness in the faith." The word properly means to acquire or gain any thing ; or to make it ours. This may be done by a price, or by labour, &c. The noun {-i^iTToinTi;) de- rived fi-om this verb is several times used in the New Testament, and denotes acqui- sition. 1 Thess. V. 9, " God hath appoint- ed us to obtain [unto the obtaining or acquisition of] salvation." 2 Thess. ii. 14, " Whereunto he called you by our gos- pel, to the chiaining of the glorv of our Lord .Jesus Christ." 1 Pet. ii. 9. Tit. ii. 14. Eph. i. 14. In this place, it means that Christ had acquired, gained, or procured the church for himself by paying his own life as the price. The church is often represented as having thus been bought with a price. 1 Cor. vi. 20; vii. 23. 2 Pet. ii. 1. IT W.-ih his own blood. With the sacrifice of his own life ; for blood is often put for life, and to shed the blood is equivalent to taking the life. See Note, Rom. iii. 25. The doctrines taught here are, (1.) That the death of Christ was an atoning sacrifice ; that he offered himself to purchase a people to his own service. (2.) That the church is, there- fore, of peculiar value — a value to be estimated by the vvorlli of the price paid for it. Comp. I Pet. i. 18, 19. (3.) That this fact should make the purity and sal- vation of the church an object of special sohcitude with the ministers of the gos- pel. They should be deeply affected in view of that blood which has been shed for the church ; and they should guard and defend it as having been bought with the highest price in the universe The chief consideration ttiat will make minis- ters faithful and self-denying is, that the church has been bought with a price. If the Lord Jesus so loved it ; if he gave himself for it, they should be willing to deny themselves, to watch, and toil, and pray, that the great object of his death — the purity and the salvation of that church — may be obtained. 29. For I know this. By what he had 282 THE ACTS. [A, D. 60. 30 Also of <* your own selves shall men arise, speaking perverse things, to draw away disciples after them. • 1 Therefore watch, * and re- a lJno.2.19. Jude 4,S:c. i 2Tim.4.5. seen in other places ; by his knowledge of human nature, and of the dangers to which they were exposed ; and by the guidance of inspiration. IT After my de- varture. His presence had been the means of guarding the church, and pre- serving it from these dangers. Now that the founder and guide of the church was to be removed, they would be exposed to dissensions and dangers. IT Grievous wolves. Heavy (,S»fs;j), strong, mighty, dangerous wolves— so strong that the feeble flock would not be able to resist them. The term wolves is used to denote the enemies of the flock — false, and hypo- critical, and dangerous teachers. Comp. Matt. X. 16. JNote, vii. 16. IT Enter in among you. From abroad ; doubtless re- ferring particularly to the Jews, who might be expected to distract and divide them. IT Not sparing the flock. Seeking to destroy the church. The Jews would regard it with peculiar hostility, and would seek to destroy it in every way. Probably they would approach them with great professed friendship for them, and expressing a desire only to defend the laws of Moses, 30. Also of your own selves. From your own church ; from those who pro- fess to be Christians. IT Speaking j)er- verse things. Crooked, perverted, dis- tracting doctrines (Jiso-rfK^/yJi-a). Comp. Note, Acts xiii. 10. They v.ould pro- claim doctrines tending to distract and divide the church. The most dangerous enemies which the church has had, have been nurtured in its own bosom, and have consisted of those who have per- verted the true doctrines of the gospel. Among tho Ephesians, as among the Corinthians (ch. i. 11 — 13), there might be parties formed ; there might be rnen influenced by ambition, like Diotrephcs (3 John 9), or like Phygellus or Her- mogencs (2 Tim. i. 15), or like Hvme- neus and Alexander. 1 Tim. i. 20. "Men under the influence of ambition, or from the love of power or popularity, form parties in the church, produce divisions and distractions, and greatly retard its in- ternal prosperity, and mar its peace. The church of Christ Avoidd have little to fear from external enemies if it nurtured no foes in its own bosom ; and all the power member that by the space of three years I ceased not to warn ' every one night and day with tears. 32 And now, brethren, I com- mend you to God, and to the word e Col. 1.28. of persecutors is not so much to be dreaded as the counsels and plans, the parties, strifes, heart-burnings, and contentions which are produced by those who have power, among the professed friends of Christ. 31. Therefore watch. Matt. xxiv. 42. In view of the dangers which beset your- selves (ver. 28), the danger from men not connected with the church (ver. 29), and the danger that shall arise from the lovers of power among yourselves (ver. 30), be on your guard. Observe the approach of danger, and set yourselves against it IT Remember. Recall my counsels and admonitions in reference to these dan- gers. 'S By the space of three years. In ch. xix. 10, we are told that Paul spent two years in the school of Tyrannus. In ch. xix. 8, it is said that he was teach- ing in the synagogue at Ephesus three months. In addition to this, it is not im- probable that he spent some months more in Ephesus in instructing the church in other places. Perhaps, however, by the phrase three years, he meant to use merely a round number, denoting about three years; or, in accordance with the Jewish customs, part of each of the three years — one whole year, and a considera- ble portion of the two others. Compu Note, Blatt. xii. 40. ^ / ceased not. I continued to do it. IT To warn. To admonish; to place before the mind (i/ouSeTiv) ; setting the danger and duty of each individual before him. IF Every one. He had thus set them an example of what he had enjoined, ver. 28. He had admonished each individual, what- ever was his rank or standing. It is well when a minister can refer to his own ex- ample as an illustration of W'hat ho meant by his precepts. If Night and day. Continually ; by every opportunity. IT With tears. Expressive of his deep feeling and his deep interest in their wel- fare. Note on ver. 19. 32. And now, brethren. About to leave them, probably to see them no more, he committed them to the faithful care and keeping of God. Amidst all the dangers of the church, when human strengtli fails or is withdrawn, we may commit that church to the safe keeping and ten- der care of God. IT I commend you. 1 commit you ; I place you (j!Tu^u,Ti^tftai) in A. D. 60.] CHAPTER XX. 283 of his grace, which * is able to build you up, and to give you an inheritance ' among all them which are sanctified. oJno.17.17. ic.26.18. Col.1.12. Heb.9.15. lPet.1.4. his hands, and under his protection. Note, Acts xiv. 23. IF And to the word of his grace. That is, to his gracious word ,• to his merciful promise. To his doctrine of salvation by Jesus Christ, which has been conferred on us by grace. Paul refers, doubtless, to the gospel — in- cluding its promises of support, its consol- ing truths, and its directions to seek all needful help and comfort in God. IT Which is able. Which has power. Ti Svvx/xivuj. Which word, or gospel, has power to build you up. Heb. iv. 12, " For the word of God is quick [living, life-giving, ^wv], and powerful, and sharper than any two-edged sword," &c. Comp. Isa. xlix. 2. Jer. xxiii. 29. " Is not my word like as a fire ? saith the Lord : and like a ham- mer that breaketh the rock in pieces ?" It is implied here, that the gospel is not a dead letter ; that it has power to ac- complish a great work ; and that it is adapted to the end in view, the conver- sion and sanctification of the soul. There is no danger in representing the gospel as mighty, and as fitted by infinite wisdom to secure the renovation and salvation of man. Comp. Rom. i. 16. I Cor. i. 18. 2 Cor. X. 4. IT To build you up. The word used here is properly applied to a house which is reared and completed by slow degrees, and by toil. It here means to establish, make firm, or permanent ; and hence to instruct, to establish in doctrine, and in hope. It here means that the word of God was able to confirm and es- tablish them in the hopes of the gospel, amidst the dangers to which they would be exposed. IF And to give you an inheri- tance. To make you heirs ; or to make you joint partakers with the saints of the blessings in reserve for the children of God. Those blessings are often repre- sented as an inheritance, or heirship, which God will confer on his adopted children. Matt. xix. 29 ; xxv. 34. Mark X. 17. Heb. vi. 12. Rev. xxi. 7. Eph. i. 11 ; v. 5. Col. i. 12; iii. 24. Rom. viii. 17. Gal. iii. 29. IT Among all them which are sanctified. With all who are holy ; with all the saints. Note, John x. 36. Those who shall be saved are made holy. They who receive a part in the inheritance be- yond the grave, shall have it only among the sanctified and the pure. They must, 33 I ^ have coveted no man's sil- ver, or gold, or apparel. 34 Yea, ye yourselves ^ knovv, that these hands have ministered c lSam.12.3. lCor.9.12. 2Cor.7.2. d c.l8.3.1Cor. 4.12. lThes8.2.9. 2Thes8. 3.8. therefore, be pure themselves, or they can have no part in the kingdom of Christ and of God. 33. I have coveted. I have not desired. I have not made it an object of my living among you to obtain your property. Thus (2 Cor. xii. 14) he says, " I seek not yours, but you." Paul had power to demand support in the ministry as the reward of his labour. 1 Cor. ix. 13, 14. Yet he did not choose to exercise it, lest it should bring the charge of avarice against the ministry. 1 Cor. ix. 12. 15. Paul alto had power in another respect. He had a vast influence over the people. The early Christians were disposed to commit their property to the disposal of the apostles. See Acts iv. 34, 35. 37. The heathen had been accustomed to devote their property to the support of religion. Of this pro- pensity, if the object of Paul had been to make money, he might have availed him- self, and have become enriched. De- ceivers often thus impose on people for the purpose of amassing wealth ; and one of the incidental but striking proofs of the Christian religion, is here furnished in the appeal which the apostle Paul made to his hearei-s, that this had not been his mo- tive for action. If it had been, how easy would it have been for them to have con- tradicted him ! and who, in such circum- stances, would have dared to make such an appeal ? The circumstances of the case, therefore, prove that the object of the apostle was not to amass wealth. And this fact is an important proof of the truth of the religion which he defended. What should have induced him to labour and toil in this manner, but a conviction of the truth of Christianity ? And if he really believed it was true, it is, in his circumstances, a strong proof that this re- ligion is from heaven. See this proof stated in Faber's " Difficulties of Infidel- ity," and in Lord Lyttleton's " Letter on the conversion of St. Paul." IT Or ap- parel. Raiment. Changes of raiment among the ancients, as at present among the orientals, constituted an important part of their property. See Note, on Matt. vi. 19. 34. Yea, ye yourselves know. By your own acquaintance with my manner of life. In Corinth he had lived and labour- 284 THE ACTS. [A. D. 60. unto my necessities, and to them that were with me. 35 I have showed you all things, ed with Apollos (Note, ch. xviii. 3) ; and he refers elsewhere to the fact, that he had supported himself, in part at least, by his own labour. 1 Cor. iv. 12. 1 Thess. ii. 9. 2 Thess. iii. 8. We may hence learn that it is no discredit to a minister to labour. Whatever it may be to a peo- ple who put him under a necessity to toil for his support, yet the example of Paul shows that a man should rejoice in the privilege of preaching the gospel, even if it is done while he is obliged to resort to labour for his daily bread. It is well when a minister of the gospel can make an appeal to his people like this of Paul, and say, " I have coveted no man's gold, or silver, or apparel." Every minister should so live that he can make this ap- peal to their own consciences of the sin- cerity and disinterestedness of his labours from the pulpit; or when called" to sepa- rate from them as Paul did ; or when on a dying bed. Every minister of the gospel, when he comes to lie down to die, will desire to be able to make this appeal, and to leave a solemn tes- timony there, that it was not for gold, or ease, or fame, that he toiled in the min- isterial office. How much more influence can such a man have, than he who has been worldly-minded ; who has sought to become rich ; and the only memorials of whose life is, that he has sought " the fleece, not the flock," and that he has gained the property, not the souls of men. And every Christian, when he dies, should and will desire to leave a testi- mony as pure, that he has been disinter- ested, self denying, and laborious in the cause of the Lord Jesus. 35. / have showed you. I have taught you by instruction and example. I have not merely discoursed about it, but have showed you how to do it. IF All things. Or, in respect to all things. In every thing that respects preaching and the proper mode of life, I have for three years set you an example, illustrating the design, nature, and duties of the office by my own self denials and toil. H How that. Or that. "Ori. I have showed you that ye should by so labouring support the weak. ^ So labouring. Labouring as I have done. Setting this example, and ministering in this way to the wants of others. IT To support the weak. To pro- vide for the wants of the sick and feeble how that so labouring ye ought to "■ support the weak ; and to re- member the words of the Lord a Kom.5.11. Eph.4.28. lThes5.5.14. members of the flock, who are unable to labour for themselves. The weak here denote the poor, the needy, the infirm. IT And to remember. To call to mind for encouragement, and with the force of a command. IT The words of the Lord Jesus. These words are nowhere re- corded by the evangelists. But they did not pretend to record all his sayings and instructions. Comp. John xxi. 25. There is the highest reason to suppose, that many of his sayings which are not re- corded would be treasured up by those who heard them ; would be transmitted to others ; and would be regarded as a precious part of his instructions. Paul evidently addresses them as if they had heard this before, and were acquainted with it. Perhaps he had himself remind- ed them of it. This is one of the Re- deemer's most precious sayings; and it seems even to have a peculiar value, from the fact that it is not recorded in the regular and professed histories of his life. It comes to us recovered, as it were, from the great mass of his unrecorded sayings; rescued from that oblivion to which it was hastening if left to mere tradition, and placed in permanent form in the sa- cred writings by the act of an apostle, v\'ho had never seen the Saviour before his crucifixion. It is a precious relic — a memento of the Saviour — and the eflfect of it is, to make us regret that more of his words were not recovered from an uncertain tradition, and placed in a permanent form by an inspired pen- man. God, however, who knows what is requisite to guide us, has directed the words which are needful for the wel- fare of the church, and has preserved by inspiration the doctrines which are adapt- ed to convert and bless man. IF It is more, blessed to give. It is a higher privilege ; it tends more to the happiness of the indi- vidual, and of the world. The giver is more blessed or happy than the receiver. This appears, (1.) Because it is a privilege to give to the wants of others ; it is a con- dition for which we should be thankful when we are in a situation to promote their felicity. (2.) Because it tends to promote the happiness of the benefactor himself There is pleasure in the act of giving when it is done with pure motives. It promotes our own peace ; is followed by happiness in the recollection of it ; A. D. 60.] CHAPTER XXI. 286 Jesus, how he said, It <^ is more blessed to give than to receive. 36 And when he had thus spo- ken, he kneeled ^ down, and prayed with them all. 37 And they all wept sore, and a Luke 14.12-14. b c.21.5. and will be followed by happiness for ever. That is the most truly happy man, who is most benevolent. He is the most miserable, who has never known the lux- ury of doing good, but who lives to gain all he can, and to hoard all he gains. (3.) It is blessed in the reward that shall result from it. Those who give from a pure motive, God will bless. They shall be rewarded, not only in the peace which they shall experience in this life, but in the higher bliss of heaven. Matt. xxv. 34 — 36. We may also remark, that this is a sentiment truly great and noble. It is worthy of the Son of God. It is that on which he himself acted, when he came to give pardon to the guilty ; comfort to the disconsolate and the mourner ; peace to the anxious sinner ; sight to the blind ; hearing to the deaf; life to the dead ; and heaven to the guilty and the lost. Acting on this, he gave his own tears to weep over human sorrows and human guilt ; he gave his own labours and toils to in- struct and save man; he gave his own life a sacrifice for sin on the cross ; and he gave his Spirit to awaken and save those for whom he died. Loving to give, he has freely given us all things. Loving to give, he delights in the same character in his followers, and seeks that they who have wealth, and strength, and influence, should be willing to give all to save the world. Imitating his great example, and complying with his command, the church shall yet learn more and more to give its wealth to bless the poor and needy ; its sons and its daughters to bear the gospel to the benighted heathen ; and its undi- vided and constant efforts to save a lost world. — Here closes this speech of Paul ; an address of inimitable tenderness and beauty. Happy would it be if every minister could bid such an adieu to his people, when called to part from them ; and happy if, at the close of life, every Christian could leave the world with a like consciousness that he had been faith- ful in the discharge of his duty. Thus dying, it will be blessed to leave the world ; and thus would the example of the saints live in the memory of survi- " fell on Paul's neck, and kissed him; 38 Sorrowing most of all for the ^ words which he spake, that they should see his face no more. And ihey accompanied him unto the ship. e Gen.46.29. d ver.25. vors long after they themselves have as- cended to their rest. 36. He kneeled dovm. The usual atti- tude of prayer. It is the proper posture of a suppliant. It indicates reverence and humility ; and is represented in the Scriptures as the common attitude of de- votion. 2 Chron. vi. 13. Dan. vi. 10. Lukexxii. 41. Actsvii. 60; ix. 40; xxi. 5. Rom. iv. 11. Phil. ii. 10. Eph. iii. 14. Mark i. 40. 37. Wept sore. Wept much. Greek, "There was a great weeping of all." H And fell on Paul's neck. Embraced him, as a token of tender affection. The same thing Joseph did when he met his aged father Jacob. Gen. xlvi. 29. If And kissed him. This was the common token of affection. Note, Matt. xxvi. 48. Luke XV. 20. Rom. xvi. 16. 1 Cor. xvi. 20. 38. Sorrowing most of all, &c. This was a most tender and affectionate part- ing-scene. It can be more easily imagin- ed than described. We may learn from it, (1.) That the parting of ministers and people is a most solemn event, and should be one of much tenderness and affection. (2.) The effect of true religion is to make the heart more tender; to make friend- ship more affectionate and sacred ; and to unite more closely the bonds of love. (3.) Ministers of the gospel should be prepared to leave their people with the same consciousness of fidelity, and the same kindness and love, which Paul evinced. They should live such lives as to be able to look back upon their whole ministry as pure and disinterested ; and as having been employed in guarding the flock, and in making known to them the whole counsel of God. So parting, they may part in peace. And so living, and acting, they will be prepared to give up their account with joy, and not with grief. May God grant to every minister the spirit which Paul evinced at Ephesus, and enable each one, when called to leave his people by death or otherwise, to do it with the same consciousness of fidelity which Paul evinced, when he left his people to see their face no more ! 286 THE ACTS. [A. D. 60. CHAPTER XXI. AND it came to pass, that after we were gotten from them, and had launched, we came with a straight course unto Coos, and the day following unto Rhodes, and from thence unto Patara : 2 And finding a ship sailing over CHAPTER XXL 1. After we were gotten from them. After we had left the elders at Miletus, ch. XX. 38. They were on their way to Jerusalem. IT Unto Coos. This was a small island in the Grecian Archipelago, a short distance from the south-western point of Asia Minor. It is now called Stan-co. It was celebrated for its fertility, and for the wine and silk-worms which it produced. IT Unto Rhodes. This was an island in the Levant. On the island was a city of the same name, which was principally distinguished for its brazen Colossus, which was built by Chares of Lyndus. It stood across the mouth of the harbour.and was so high that vessels could pass between its legs. It stood fifty-six years, and was then thrown down by an earthquake. It was reckoned as one of the seven wonders of the world. When the Saracens took possession of this island, they sold this prostrate image to a Jevi', who loaded 900 camels with the brass of it. This was A. D. 600, about 900 years after it had been throwm down. The an- cient name of the island was Asteria. Its name Rhodes was given from the great quantity of roses which it produced. IT Unto Patara. This was a maritime city of Lycia, in Asia Minor, over-against Rhodes. 2. Into Phenicia. See Note, ch. xi. 19. Phenicia was on their way to Jerusalem. IT Set forth. Sailed. 3. Had discovered Cyprus. Note, ch. iv. 3(5. IT Into Syria. Note, Matt. iv. 24. T And landed at Tyre. Note, Matt. xi. 21. IT To unlade her burden. Her cargo. Tyre was formerly one of the most commercial cities of the world ; and it is probable, that in the time of Paul its commercial importance had not entirely ceased. 4. And finding disciples. Christians. This is the first mention of there being Christians at Tyre, but there is no impro- bability in supposing that the gospel had been preached there, though it is not ex- pressly recorded by Luke. IF Who said to Paul. Comp. ver. 12. Their deep in- terest in his welfare, and their apprehen- unto Phenicia, we went aboard, and set forth. 3 Now when we had discovered Cyprus, we left it on the left hand, and sailed into Syria, and landed at Tyre : for there the ship was to unlade her burden. 4 And finding disciples, we tar- sion of his danger, was the reason why they admonished him not to go. IT Thrmigh the spirit. There is some dif- ficulty in understanding this. In solving this difficulty, we may remark, (1.) That it is evident that the Holy Spirit is meant, and that Luke means to say that this was spoken by his inspiration. The Holy Spirit was bestowed on Christians at that time in large measures, and many appear to have been under his inspiring guid- ance. (2.) It was not understood by Paul as a positive command that he should not go up to Jerusalem — for had it been, it would not have been disobeyed. Paul evidently understood it as expressive of their earnest wish that he should not go, as apprizing him of danger, and as a kind expression in regard to his own welfare and safety. Comp. ver. 13. Paul was in better circumstances to understand this than we are, and his interpretation was doubtless correct. (3.) It is to be under- stood, therefore, simply as an inspired prophetic warning, that if he went, he went at the risk of his life ; a prophetic warning joined with their individual per- sonal wishes, that he would not expose himself to this danger. The meaning evidently is, that they said by inspiration of the Spirit, that he should not go unless he was willing to encounter danger, and the hazard of life as a consequence, for they foresaw that the journey would be attended with this hazard. Grotius ren- ders it, " that he should not go, unless he was willing to be bound." Michaelis and Stolzius, "They gave him prophetic warning, that he should not go to Jerusa- lem." Doddridge, " If he tendered his own liberty and safety, not to go up to Jerusa- lem, since it would certainly expose him to very great hazard." The inspiration in the case was thfit of admonition and warning, not of positive command. Paul was simply apprized of the danger; and then left to the free determination of his own will. He chose to encounter the danger of which he was thus apprized. He did not despise the intimations of the Spirit; but he judged that his duty to God called him thus to encounter the A. D. 60.] CHAPTER XXI. 287 ried there seven days: who said *• to Paul through the Spirit, that he should not go up to Jerusalem. 5 And when we had accomplish- ed those days, we departed and went our way : and they all brought us on our way with wives and chil- dren, till we were out of the city : and we kneeled * down on the shore, and prayed. a ver.l2. b C.20.3G. hazards of the journey. We may be ap- prized ofdanger in a certain course, either by our friends or by the word of God, and still it may be our duty to meet it. Our duty is not to be measured by the fact that we shall experience dangers, in whatever way that may be made known to us. It is in following the will of God,- and encountering whatever trials may be in our way. 5. Had accomplished those days. When those days were passed.. IF They all brought vs on our ivay. They attended us. Note, eh. xv. 3. Rom. xv. 21. 1 Cor. xvi. 6. 11. 3 John 6. This was an ex- pression of tender attachment, and of a deep interest in the welfare of Paul and his fellow-travellers. "iT We kneeled down. JVote, ch. XX. 36. IT Gn the shore- Any place may be proper for prayer. Note, John iv. 21 — 21. God is every where, and can as easily hear the prayer of the humble on the sea-shore as in the most magnificent temple. This is an instance, as well as that in ch. xx. 35, where the apostle evidently prayed with the church without a form of prayer. No man can believe that he thus poured forth the de- sires of his heart at parting, and com- mended them to God, in a prescribed form of words. Besides that there js not the least evidence that such a ibrm was then used in the Christian church, scenes like this show more clearly than abstract arguments could do, that such a form was not needed, and would not be used. Paul and his fellow Christians, on the sand of the sea-shore, would pour forth the gushing emotions of their souls in language such as their circumstances would suggest, and such as such a scene would demand. And it is presumed to be impo.^.sible that any man can read this narrative in a dispassionate manner with- out believing that they offered an extem- pore prayer. 7. We came to Ptolemais. This was a city situated on the coast of the Mediter- ranean, on the north angle of a bay 6 And when we had taken our leave one of another, we took ship ; and they returned home again. 7 And when we had finished our course from Tyre, we came to Ptolemais, and saluted the brethren, and abode with them one day, 8 And the next dai/, we that were of Paul's company departed, and came unto Cesarea : and we enter- which extends, in a semi-circle of three leagues, as far as the point of Mount Carmel. At the south and west sides the city was washed by the sea ; and was surrounded by triple walls. It was in the tribe of Asher (Judg. i. 31), and was originally called AccHO ; but was called Ptolemais in honour of one of the Ptole- mies, who beautified and adorned it. The Christian crusaders gave it the name of Acre, or St. John of Acre, from a magnificent church which was built in it, and which was dedicated to the apos- tle John. It is still called Akka by the Turks. The Syriac and Arabic render it Accho in this place. It sustained several sieges during the crusades, and was the last fortified place wrested from the Christians by the Turks. It sustained a memorable siege under Bonaparte, and since then it has been much increased and strengthened. Its present popula- tion is estimated at from 18,000 to 20,000. ^ And saluted the brethren. Embraced them ,- gave them expressions of affection and regard. 8. We that were of PauVs company. From this it would appear that they had been attended thus far by some persons who were going only to Ptolemais. This clause, however, is wanting in many MSS., and has been omitted by Bengel, Griesbach, Knapp, and others, as spurious. It is also wanting in the Syriac and the Vulgate. IT Unto Cesarea. See Note, ch. viii. 40. IT Into the house of Philip. One of the seven deacons, cli. vi. 5. After his conversation with the eunuch of Ethiopia, he went to Cesarea, and pro- bibly there abode. IT The evangelist. This word properly means one who an- nounces good news. In the New Testa- ment it is applied to a preacher of the gospel, or one who declares the glad tidings of salvation. It occurs only in two other places. Eph. iv. 11. 2 Tim. iv. 5. What was the precise rank of those who bore this title in the early Christian church, cannot perhaps be detennined 288 THE ACTS. [A. D. 60. ed into the house of Philip <* the evangelist, * which was one of the seven ; ' and abode with him. 9 And the same man had four daughters, virgins, which ^ did prophesy. 10 And as we tarried there many days, there came down from Judea a certain prophet, named Agabus. * 1 1 And when he was come unto us, he took Paul's girdle, and bound his own hands and feet, and oc.8.26,40. i Eph.4.11. 2Tim.4.6. cc.6.5. d Joel 2.28. C.2. 17. e c.U.28. It is evident, however, that it is used to denote the office of preaching the gos- pel ; and as this title is applied to Philip, and not to any other of the seven dea- cons, it would seem probable that he had been intrusted with a special commission to preach, and that preaching did not per- tain to him as a deacon, and does not pro- perly belong to that office. The business of a deacon was, to take care of the poor members of the church, ch. vi. 1 — 6. The office of preaching was distinct from this, though, as in this case, it might be conferred on the same individual. 9. Which did prophesy. See Note, ch. ii. 17; xi. 27. That females sometimes partook of the prophetic influence, and foretold future events is evident from various places in the New Testament. See Note, ch. ii. 17. 1 0. There came down. Note, ch. xv. 1 . IT Named Agabus. See Note, ch. xi. 28. 11. He took Paul's girdle. The loose, flowing robes, or outer garm.ents, which were worn in eastern countries, were lx)und by a girdle, or sash, around the body, when they ran, or laboured, or walked. Such a girdle was, therefore, an indispensable part of dress. IT And bound his own hands and feet. As em- blematic of what would be done by the Jews to Paul. It was common for the prophets to perform actions which were emblematic of the events which they predicted. The design was to make the prediction more forcible and impressive, by representing it to the eye. Thus Jere- miah was directed to bury his girdle by the Euphrates, to denote the approaching captivity of the Jews. Jer. xiii. 4. Thus he was directed to make bands and yokes, and to put them around his neck, as a sign to Edom and Moab, &c. Jer. xxvii. 2, 3. Thus the act of the potter was em- blematic of the destruction that was com- said. Thus saith the Holy Ghost, So f shall the Jews at Jerusalem bind the man that owneth (his gir- dle, and shall deliver him into the hands of the Gentile.s. 12 And when we heard these things, both we, and they of that place, ^ besought him not to go up to Jerusalem. 13 Then Paul answered, What mean ye to weep and to break mine heart 1 for I am ready '' not to be /rer.83. c.20.23. g- Matt. 16.22,23. fc 2Tim.4.6. ing upon the nation of the Jews. Jer. xviii. 4. So Isaiah walked naked and barefoot as a sign of the captivity of Egypt and Ethiopia. Isa. xx. 3, 4. Comp. Ezek. iv., xii., &c. IT So shall the Jews, &c. This was fulfilled. See ver. 33, and ch. xxiv. IT Into the hands of the Gentiles. To be tried ; for the Romans then had jurisdiction over Judea. 13. What mean ye. Gr. What do ye. A tender and affectionate, but firm re- proach. IT To weep and to break my heart ? To afflict me, and distract ray mind by alarms, and by the expressions of tender- ness. His mind was fixed on going to Jerusalem ; and he felt that he was pre- pared for whatever awaited him. Ex- pressions of tenderness among friends are proper. Tears may be inevitable at parting from those whom we love. But such expressions of tenderness and love ought not to be allowed to interfere with the convictions of duty in their minds. If they have made up their minds that a certain course is proper, and have resolv- ed to pursue it, we ought neither to at- tempt to divert them from it, nor to dis- tract their minds by our remonstrances or our tears. We should resign them to their convictions of what is demanded of them, with affection and prayer, but with cheerfulness. We should lend them all the aid in our power, and then commend them to the blessing and protection of God. These remarks apply especially to those who are engaged in the missionary enterprise. It is trying to part with a son, a daughter, or a beloved friend, in order that they may go to proclaim the gospel to the benighted and dying hea- then. The act of parting— /or life ; and the apprehension of the perils which they may encounter on the ocean, and in heathen lands, may be painful. But if they, like Paul, have looked at it calmly, A. D. 60.] CHAPTER XXI. 289 bound only, but also to die at Jeru- salem for the name of the Lord Jesus. 14 And when he would not be persuaded, we ceased, saying, The will " of the Lord be done. 15 And after those days we took up our carriages, and went up to Jerusalem. a Matt.6.10; 26.42. candidly, and with much prayer ; if they have come to the deliberate conclusion that it is the will of God that they should devote their lives to this service, we ought not to weep, and to break their hearts. We should cheerfully and confi- dently commit them to the protection of the God whom they serve, and remem- ber that they are seeking his glory, and that the parting of Christians, though for life, will be short. Soon, in a better world, they will be united again, to part no more; and the blessedness of that future meeting will be greatly heightened by all the sorrows and self-denials of separation here, and by all the benefits which such a separation may be the means of conveying to a dying world. That mother will meet, with joy, in heaven, the son from whom, with many tears, she was sundered, when he enterei on a missionary life ; and surrounded with many ransomed heathen, heaven will be made more blessed, and all eter- nity more happy. IT But also to die. This was the true spirit of a martyr. This spirit reigned in the hearts of all the early Christians. IT For the name of the Lord Jesus. For his sake ; in making his name known. 14. Would not be persuaded. To re- main. He was resolved to go. IT We ceased. We cea.sed remonstrating with him, and urging him to remain. IT The will of the Lord be done. They were now assured that it was the will of God that he should go. And they were now ready to submit to that will. This is an instance and an evidence of true piety. It was the expression of a wish that whatever God might judge to be necessary for the advancement of his cause, might take place, even though it should be attended with many trials. They commended their friend to the protection of God, confident that whatever should occur would be light. Comp. Note, Matt. vi. 10 ; xxvi. 42. 15. After those days. After what had occurred, as related in the previous verses. V We took up our carriages. This is a 2B 16 There went with ns also cer- tain of the disciples of Cesarea, and brought with them one Mnason of Cyprus, an old disciple, * with whom we should lodge. 17 And when we were come to Jerusalem, the brethren received '^ us gladly. 18 And the day following Paul i Prov. 16.31. cc.!3.4. most unhappy translation. The word car- riage we apply now exclusively to a vehicle for conveying any thing — as u coach, chariot, gig, cannon carriage, &c. The original word means simply, that they prepared themselves; made them- selves ready ; put their baggage in order, &c. 'A^T-otrzfuy.s-ci/.'.ivoj. They prepared for the journey. The English word carriage was formerly used in the sense of that which is carried, baggage, burden, ves- sels, furniture, &c. Thus it was used in the time that our translation was made ; and in this sense it is to be understootl in 1 Sam. xvii. 22, " And David left his carriage (baggage) in the hand of the keeper of the carriage," &:c. See ver. 20, margin. Isa. x. 23, " At Michmash he hath laid up his carriages," [his bag- gage, &c.] 16. One Mnason of Cyprus. The ori- ginal in this place would be better trans- lated, " And brought us to Mnason of Cyprus, an old disciple," &c. It is evi- dent that, though Mnason was originally of Cyprus, yet he was now an inhabitant of Jerusalem, and was well known lo the disciples at Cesarea. It is possible that he might have been at Cesarea, and accompanied Paul to Jerusalem ; but the more correct interpretation of the passage is, that Paul and his fellovv-traveller8 were conducted to his house in Jerusa- lem, and that he was not with them in the journey. IT Of Cyprus. Note, ch. iv. 36. IT An old disciple. An early convert to Christianity — perhaps one who was converted before the crucifixion of the Saviour. IF With whom we shoidd lodge. In whose house we were to take up our abode. The rites of hospitality were shown in a distinguished manner by the early Christians. 17. The brethren. Christians. IF Re- ceived us gladly. They had been long absent. They had been into distant re- gions, and had encountered many dan- gers. It was a matter of joy that they had now returned in safety. 18. Unto James. James the Less. Note, 290 THE ACTS. [A. D. 60. went in with us unto James ; "■ and all the elders were present. 19 And when he had saluted them, he declared particularly what ^ things God had wrought among the Gentiles hy '^ his ministry. oc.l5.13,&c. Gal. 1.19. 24. 2Cor.l2.12. i Rom. 15.18,19. c c.20. ch. XV. 13. He resided at Jerusalem. Comp. Gal. i. 19. It is not improbable that he was the only one of the apostles then at Jerusalem; and there is reason to believe that the church at Jerusalem was left under his particular care. It was natural, therefore, that Paul and his travelling companions should take an early opportunity to see him. James was the cousin of our Lord, and in Gal. i. 19, he is called the Lord's brother. On all accounts, therefore, he was entitled to, and would receive particular respect from the early disciples. 19. Had saluted them. With the usual tokens of respect and affection. ^ He declared particularly, &c. As an evidence that God had been with him. It is not improbable that there might have been some suspicion in regard to Paul among the disciples at Jerusalem, and he might have heard that they were prejudiced against him. This prejudice would be removed by his stating what had actually occurred under his ministry. 20. They glorified the Lord. They gave praise to the Lord for what he had done. They saw new proofs of his goodness and mercy, and they rendered him thanks for all that had been accomplished. There was no jealousy that it had been done by the instrumentality of Paul. True piety will rejoice in the spread of the gospel, and in the conversion of sinners, by whatever instrumentality it may be ef- fected. *ff Thou seest, brother. The lan- guage of tenderness in this address, re- cognising Paul as a fellow-labourer and fellow Christian, implies a wish that Paul would do all that could be done to avoid giving offence, and to conciliate the fa- vour of his countrj'men. IT How many thousands. The number of converts at this time must have been very great. Twenty-five years before this, three thou- sand had been converted at one time (ch. ii.), and afterwards the number had swelled to some more thousands, ch. iv, 4. The assertion, that there were, then, " many thousands," implies that the work so signally begun on the day of Pentecost in Jerusalem, had not ceased, and that many more had been converted to the 20 And when they heard it, they glorified the Lord ; and said unto him, Thou seest, brother, how many thousands of Jews there are which believe ; and they are all zealous •^ of the law : d c.22.3. Rom.10.2. Christian faith. V Which believe. Who are Christians. They are spoken of as believers, or as having faith in Christ, in contradistinction from those who rejected him, and w hose characteristic trait it waa that they were unbelievers. IT And they are all zealous of the laWj, They still observe the law of Moses. The refer- ence here is, to the law respecting cir- cumcision, sacrifices, distinctions of meats and days, festivals, &c. It may seem re- markable that they should still continue to observe those rites, since it was the manifest design of Christianity to abolish them. But we are to remember, (1.) That those rites had been appointed by God, and that they were trained to their observance. (2.) That the apostles con- formed to them while they remained in Jerusalem, and did not deem it best to set themselves violently against them, ch. iii. 1. Luke xxiv. 53. (3.) That the question about their observance had never been agitated at Jerusalem. It was only among the Gentile converts that the question had risen, and there it must arise, for if they were to be observ- ed, they must have been imposed, upon them by authority. (4.) The decision of the council (ch. xv.) related only to the Gentile converts. It did not touch the question, whether those rites were to be observed by the Jewish converts. (5.) It was to be presumed, that as the Christian religion became better understood — that as its large, free, and catholic nature became more and more developed, the peculiar institutions of Moses would bo laid aside of course, without agitation, and without tumult. Had the question been agitated at Jerusalem, it would have excited tenfold opposition to Chris- tianity, and would have rent the Chris- tian church into factions, and greatly re- tarded the advance of the Christian doc- trine. We are to remember also, (6.) That, in the arrangement of Divine Pro- vidence, the time was drawing near which was to destroy the templ-e, the city, and the nation; which was to put an end to sacrifices, and effectually to close for ever the observance of the Mosaic rites. As this destruction was so A. D. 60.] CHAPTER XXI. 291 21 And they are informed of thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses, saying that they ought not to circumcise " their children, neither to walk after their customs. near, and as it would be so effectual an argument against the observance of the Mosaic rites, the Great Head of the church did not suffer the question of their obli- gation to be needlessly agitated among the disciples at Jerusalem. 21. And they are informed of thee. Re- ports respecting the conduct of Paul would be likely to be in circulation among all at Jerusalem. His remarka- ble conversion ; his distinguished zeal ; his success among the Gentiles, would make his conduct a subject of special interest. Evil-minded men among the Jews, who came up to Jerusalem from different places where he had been, would be likely to represent him as the decided enemy of the laws of Moses, and these reports would be likely to reach the ears of the Jewish converts. The reports, as they gained ground, would be greatly magnified, until suspicion might be excited among the Christians at Jerusalem, that he was, as he was reputed to be, the settled foe of the Jewish rites and customs. 1[ That thou teachest all the Jems, &c. From all the evidence which we have of his conduct, this report was incorrect and slanderous. The truth appears to have been, that he did not enjoin the observance of those laws on the Gentile converts; that the effect of his ministry on them was, to lead them to suppose that their observance was not necessary — contrary to the doc- trines of the Judaizing teachers (see ch. XV.) : and that he argued with the Jews themselves, where it could be done, against the obligation of those laws and customs, since the Messiah had come. They de- pended on that observance for justifica- tion and salvarion. This Paul strenu- ously opposed ; and this he defended at length in the epistles which he wrote. See the epistles to the Romans, the Gala- fians, and the Hebrews. Yet these facts might be easily misunderstood and per- verted, so as to give rise to the slanderous report, that he was every where the enemy of Moses and the law. IT Which are among the Gentiles. Who hve in heathen countries. The Jews were ex- 22 What is it therefore? The multitude must needs come ^ to- gether : for they will hear that thou art come. 23 Do therefore this that we say to thee ; We have four men which have a vow on them ; tensively scattered, and settled in all the large towns and cities of the Roman empire. IT Toforsahe Moses. The law and authority of Moses. That is, to re- gard his laws as no longer binding. ^ To walk after the customs. To observe the institutions of the Mosaic ritual. Note, ch. vi. 14. The word cusioms denotes the rites of the Mosaic economy — the offering of sacrifices, incense, the obla- tions, anointings, festivals, &c. which the law of Moses prescribed. 22. What is it therefore ? What is to be done ? What is it proper to do, to avoid the effects of the evil report which has been circulated ? What they deemed it proper to do, is suggested in the follow- ing verses. IT The mullilude. The mul- titude of Jews. IT Mast needs come to- gether. There will be inevitably a tumult- uous assemblage. It will be impossible to prevent that. The reasons were, be- cause their minds were exceedingly agi- tated that one of their own countrymen had, as they understood, been advising apostasy from the religion of their fathers ; because it had been extensively done in many parts of the world, and with great success ; and because Paul, having, as they believed, himself apostatized from the national religion, had become very conspicuous, and his very presence in Jerusalem, as in other places, would be likely to excite a tumult. It was, there- fore, the part of friendship Jo him, and to the cause, to devise some proper place to prevent, if possible, the anticipated ex- citement. 23. We have four men. There are with us four men. It is evident that James and the elders meant to say, that these men were connected with tiiem in the Christian church ; and the fact shows that the Christians at Jerusalem did not disregard the institutions of Moses, and had not been so far enlightened in the doctrines of Christianity as to forsake yet the ceremonial rites of the Jews. ^ Which have a vow on them. Which have made a vow. See Notes, ch. xviii. 18. From the mention of shaving the head (in ver. 24), it is evident that the vow 292 THE ACTS. [A. D. 60. 2-4 Them take, and purify thy- self with them, and be at charges with them, that they may shave " their heads : and all may know, that those things, whereof they were informed concerning thee, are notliing, but that thou thyself also walkest orderly , and keepest the law. a Num.6.2,13,18. c.18.18. which they had taken was that of the Nazaritc ; and that as the time of their vow was about expiring, they were about to be shaven, in accordance with the cus- tom usual on such occasions. • See Note, ch. xviii. 18. These persons Paul could join, and thus show decisively that he did not intend to undervalue or dispa- rage the laws of Moses, when those laws were understood as mere ceremonial ob- servances. 24. Them take. Take with you. Join yourself with them. II And purify thy- self with them. Join them in- observing the forms of purification prescribed by the law of Moses in the observance of the vow of the Nazarite. The purifying here refers to the vows of sanctity which the Nazarites were to observe. They were to abstain from wine and strong drink ; they were to eat no grapes, moist or dried ; they were to come near no dead body, nor to make themselves " un- clean" from their father, mother, brother, or sister, when they died (Num. vi. 3 — 7) ; and they were to present an offering vvhen the days of the vow were complet- ed. Num. vi. 8. ^ And be at charges with them. Share with them the expense of the sacrifices and offerings required when the vow is completed. Those offer- ings were a ram of a year old for a burnt- offering, a sheep of the same age for a sin-offering, a ram for a thank-offering, a basket of unleavened cakes, and a liba- tion of wine. See Num. vi. 13 — 20. IT That they may shave their heads. The shaving of the head, or the cutting off the hair which had been suflfered to grow during the continuance of the vow (Num. vi. 5), was an observance indicat- ing that the vow had been performed. Paul was requested to join with them in the expense of the sacrifices and offer- ings, that thus the whole of the ceremo- nies having been observed, their heads might be shaved as an indication that every part of the vow had been com- plied with. IT And all may know. By the fact of your observance of one of the rites of the Mosaic religion, all may have 25 As touching the Gentiles which believe, we * have written, and concluded that they observe no such thing, save only that they keep themselves from things offer- ed to idols, and from blood, and from strangled, and from fornica- tion. b c.15.20,29. evidence that it is not your purpose or practice to speak contemptuously of those rites, or to undervalue the authority of Moses. IT Are nothing. Are untrue, or without any foundation. IT Walkest or- derly. That you live in accordance with the real requirements of the law of Moses. To walk in the Scriptures often denotes to live, to act, to conduct, in a cer- tain manner. All, probably, that they wished Paul to show by this was, that he was not an enemy of Moses. They who gave this counsel were Christians, and they could not wish him to do any thing which would imply that he was not a Christian. 25. As touching the Gentiles. In re- gard to tlie Gentile converts. It might be expedient for Paul to do what could not be enjoined on the Gentiles. They could not command the Gentile converts to observe those ceremonies, while yet it might be proper, for the sake of peace, that the converts to Christianity from among the Jews should regard them. The conduct of the Christians at Jerusa- lem in giving this advice, and of Paul in following it, may be easily vindicated. If it be objected, as it has been by infi- dels, that it looks like double-dealing ; that it was designed to deceive the Jews in Jerusalem, and to make them believe that Paul actually conformed to the cere- monial law, when his conduct among the Gentiles showed that he did not; we may reply, (1.) That the observance of that law was not necessary in order to justification ; (2.). That it would have been improper to have enjoined its ob- servance on the Gentile converts as ne- cessary, and therefore it was never done; (3.) That when the Jews urged its ob- servance as necessary to justification and salvation, Paul strenuously opjjosed this view of it every where ; (4.) Yet, that as a matter of expediency, he did not op- pose its being observed either - by the Jews, or by the converts made among the Jews. In fiict, there is other evidence besides the case before us, that Paul him- self continued to observe some at least A. D. 60.] CHAPTER XXI. 291 26 Then Paul took " the men; and the next day purifying- himself with them, entered ^ into the tem- ple, to signify the accomplish- ment "^ of the days of purification, a lCor.9.20. b c.24.18. c Num.6.l3. of the Jewish rites, and his conduct in public at Jerusalem, was in strict accord- ance with his conduct in other places. See ch. xviii. 8. The sum of the whole matter is this, that when the observance of the Jewish ceremonial law was urged «as necessary to justification and accept- ance with God, Paul resisted it ,• when it was demanded that its observance should be enjoined on the Gentiles, he opposed it: in all other cases he made no opposi- tion to it, and was ready himself to com- ply with it, and willing that others should also. IT We have written, ch. xv. 20. 29. 26. Then Paul took the men. Took them to himself; united with them in ob- serving the ceremonies connected with their vow. To transactions like this he refers in 1 Cor. ix. 20, " And unto the Jews 1 became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law." Thus, it has always been found necessary in pro- pagating the gospel among the heathen, not to offend them needlessly ; but to con- form to their innocent customs in regard to dress, language, modes of travelling, sitting, eating, &c. Paul did nothing more than this. He violated none of the dictates of honesty and truth. IF Purify- ing himself with them. Observing the ceremonies connected with the rite of purification. Note, ver. 24. This means evidently that he entered on the ceremo- nies of the separation according to the law of the Nazarite. IT To signify. Greek, Signifying or making known. That is, he announced to the priests in the temple his purpose of observing this vow with the four men, according to the law respecting the Nazarite. It was proper that such an announcement should 1)6 made beforehand, in order that the priests might know that all the ceremo- nies required had been observed. IF The accompli.fhmenf, &c. The fulfilling, the completion. That is, he announced to them his purpose to observe all the days, and all the rites of purification required in the law, in order that an offering might be properly made. It does not mean that the days had been accomplished, but that it was his intention to observe them, v-io that it would be proper to offer the ■2 82 until that an offering should be of- fered for every one of them. 27 And when the seven days were almost ended, the Jews '' which were of Asia, when they d cb.24.18. usual sacrifice. Paul had not, indeed, engaged with them in the beginning of their vow of separation ; but he might come in with hearty intention to share with them. It cannot be objected that he meant to impose on the priests, and to make them believe that he had observed the whole vow with them ; for it appear:^ from their own writings (Bereshilh Rabba 90, and Koheleth Rabba 7). that in those instances where the Nazariles had not sufficient property to enable them to meet the whole expense of the offerings, other persons, who possessed more, might be- come sharers of it, and thus be made parties to the vow. See Jahn's Archa3- ology, § 395. This circumstance will vin- dicate Paul from any intention to take an improper advantage, or to impose ou the priests or the Jews. All that he an- nounced was, his intention to share with the four men in the offering which they were required to make ; to divide the expenses with them ; and thus to show his approval of the thing, and his accord- ance with the law which made such a vow proper, as he had before done in a voluntary manner, when it could not be pre- tended that it was for double-dealing, or imposition, ch. xviii. 18. IT Until that an offering, &c. The sacrifices required of all those who had observed this vow Note ver. 24. Num. vi. 13. It is a complete vindication of Paul in this case, that he did no more here than he had done in a voluntary manner (ch. xviii. 18.), and as appears then in a secret manner, showing that he was still in the practice of ol>- serving this rite of the Mosaic institution. Nor can it be proved that Paul ever, in any way, or at any time, spoke against the vow of the Nazarite, or that a vow of a similar kind in spirit would be improper for a Christian in any circumstances. 27. And when the seven days were almost ended. Gr. As the seven days were about to be fulfilled. 'Ea.\;^:v c-uvTS/.jrc-c^ai. The seven days which were to complete the observance of the vow. ver. 26. Perhaps the whole observance in this case was intended to be but seven days, as the time of such a vow was voluntary. The translation, " were almost ended," is not quite correct. The Greek implies no more than that the period of the seven 294 THE ACTS. [A. D. 60. saw him in the temple, stirred up all the people, and laid " hands on him. 28 Crying- out, Men of Israel, help : this is the man that * teach- eth all men every where against the people, and the law, and this place ; and further, brought Greeks also into the temple, and hath polluted this holy place. 29 (For they had seen before ac.26.21. i c.6.13,14; 24.5,6. days was about to be accomplished, without implying it was near the close of them when he was seized. By comparing the following places, ch. xxi. 18. 26 ; xxii. 30 ; xxiii. 12.32; xxiv. 1. 11, it appears that the time of his seizure must have been near the beginning of those days. {Dod- dridge.) ^ The Jews which were of Asia. Who resided in Asia Minor, but who had come up to Jerusalem for purposes of worship. Comp. Notes on ch. ii. 28. Men of Israel. Jews. All who are the fi-iends of the law of Moses. IF This is the man, &c. This implies that they had before given information to the Jews at Jerusalem that there was such a man ; and they now exulted in the fact, that they had found him. They, therefore, called on all these to aid in securing and punishing him. ^ That teacheth, &c. See Notes, ch. vi. 13, 14. ^Against the people. The people of the Jews. That is, they pretended that he taught, that the customs and laws of the Jewish na- tion were not binding, and endeavoured to prejudice all men against them. ^^ And the law. The law of Moses. ^ And this place. The temple. Every thing against the law would be interpreted also as being against the temple, as most of the commandments of the law were celebrated there. It is possible also that Paul might have declared that the tem- ple was to be destroyed. Comp. ch. vi. 13, 14. IT And further, brought Greeks, &c. The temple was surrounded by various areas called courts. Notes, Matt. xxi. 12. The outermost of these courts was called the court of the Gentiles, and into that it was lawful for the Gentiles to enter. But the word "temple" here refers, doubt- less, to the parts of the area appropriated especially to the Israelites, and which it was unlawful for a Gentile to enter. See the area marked G. G. G. G. in the plan of the temple. Matt. xxi. 12. II And hath polluted, &c. He defiled the temple by with him, in the city, Trophimus ' an Ephesian, whom they sup- posed that Paul had brought into the temple.) 30 And all the city was moved, and the people ran together; and they took Paul, and drew him out of the temple : and forthwith the doors were shut. 31 And as they were about to ** kill him, tidings came unto the c c.20.4. d lCor.U.23,&c. thus introducing a Gentile. No greater defilement, in their view, could scarcely be conceived. No more efllective appeal could be made to the passions of the peo- ple than this. 29. In the city. In Jerusalem. As he was with Paul, it was inferred that he would attend him every where. IT Tro- phimus. He had accompanied Paul on his way from Ephesus. ch. xx. 4. IT Whom they supposed, &c. This is a most striking illustration of the manner in which accu- sations are often brought against others. They had seen him with Paul in the city; they inferred, therefore, that he had been with him in the temple. They did not even pretend that they had seen him in the temple ; but the inference was enough to inflame the angry and excitable pas- sions of the multitude. So in the accu- sations which men now often make of others. They see one thing, they infer another ; they could testify to one thing, but they conclude that another thing will also be true, and that other thing they charge on them as the truth. If men would state facts as they are, no small part of the slanderous accusations against others would cease. An end would be made of most of the charges of falsehood, and error, and heresy, and dishonesty, and double-dealing, and immorality. If a statement is made, it should be of the thing as it was. If we attempt to state what a man has done, it should not be what we suppose he had done. If we at- tempt to state what he believes, it should not be what we suppose he believes. 30. The city was moved. Was agitated ; was thrown into commotion. IT Drevj kirn out of the temple. Under the pretence that he had defiled it. The evident de- sign was to put him to death, .ver. 31. IF The doors were shut. The doors lead- ing into the courts of the temple. 31. And as they were about to kill him. Gr. They seeking to kill him. This was A. D. 60.] CHAPTER XXI. 295 chief captain of the band, that all Jerusalem was in an uproar : 32 Who "^ immediately took sol- diers and centurions, and ran down unto them : and when they saw the chief captain and the soldiers, they left beating of Paul. 33 Then the chief captain came near, and took him, and command- ed him to be bound * with two chains ; and demanded who he was, and what he had done. 34 And some cried one thing, some another, among the multi- o c.23.27;24.7. b ver.n. c.20.23. Eph.6.20. evidently done in a popular tumult, as had been done in the case of Stephen, ch. vii. They could not pretend that they had a right to do it by law. IT Tidings came. The news, or rumour came ; he was told of it. IT The chief captain of the band. This band or body of Roman soldiers was stationed in the tower Anto- nia, on the north of the temple. This lower was built by John Hyrcanus, high- priest of the Jews, and was by him called Baris. It was beautified, and strength- ened by Herod the Great, and was called Antonia, in honour of his friend, Mark Antony. Josephus describes this castle as consisting of four towers, one of which overlooked the temple, and which he says was seventy cubits high. Jewish Wars, b. v. ch. 5, § 8. In this tower a guard of Roman soldiers was stationed, to secure the temple, and to maintain the peace. The commander of this cohort is here called " the chief captain." Re- ference is made to this guard several times in the New Testament. Matt. xxvii. 65, 66. John xviii. 1 2. Acts v. 26. The word translated " chief captain" (;t'^''^?xw), denotes properly one who commanded a thousand men. The band {(TTrn^j.) was the tenth part of a legion, and consisted sometimes of four hundred and twenty-five soldiers, at others of five hundred, and at others of six hundred, according to the size of the legion. The name of this captain was Claudius Ly- sias. ch. xxiii. 26. IT In an uproar. That the whole city was in commotion. 32. Centurions. Captains of a hundred men. 33. To be bound with two chains. To show to the enraged multitude that he did not intend to rescue any one from justice, but to keep the peace. Paul's tude ; and when he could not know the certainty for the tumult, he commanded him to be carried into the castle. '^ 35 And when he came upon the stairs, so it was, that he was borne of the soldiers, for the violence ** of the people. 36 For the multitude of the peo- ple followed after, crying, Av/ay * with him ! 37 And as Paul was to be led into the castle, he said unto the chief captain, May I speak unto c c.23.10,16 d Ps.55.9. Hab.1.3. e Luke 2Z. 18. Jno.19.15. c.22.22. lCor.4.13. being thus bound would convince tiieni of his determination that justice should be done in the case. Probably he was bound between two soldiers, his right arm to the left arm of the one, and his left arm to the right arm of the other. See Note, ch. xii. 6. Or, if his hands and feet were bound, it is evident that it was so done that he was able still to walk, ver. 37, 38. Thio was in accordance with the prediction of Agabus, ch. xxi. 11. 34. Into the castle. The castle or tower of Antonia, where the guard was kept. Note on ver. 31. Comp. ch. xxiii. 10. 16. 35. Upon the Mairs. The stairs which led from the temple to the tower of An- tonia. Josephus says (Jewish Wars, b. v. ch. 5, § 8), that the tower of Antonia " was situate d at the corner of two clois- ters of the court of the temple, of that on the west, and of that on the north ; it was erected on a rock of fifty cubits [seventy-five feet] in height, and was on a great precipice. On the corner where it joined to the two cloisters of the tem- ple, it had passages down to them both, through which the guards went several ways among the cloisters with their arms, on the Jewish festivals," &c. It was on these stairs, as the soldiers were return- ing, that the tumult was so great, or the crowd so dense, that they were obliged to bear him along to rescue him from their violence. IT The violence of the peo- ple. The rush of the multitude. 36. Away with him .' That is, to death. Comp. Luke xxiii. 18. 37. May I speak unto thee ? May I have the privilege of making my defence be- ^fore thee ; or of stating the case truly, the cause of my accusation, of this tu- mult, &c. IT Canst thou speak Greek ? 296 THE ACTS. [A. D. 60. thee 1 Who said, Canst thou speak Greek ? Implying that if he could, he might be permitted to speak to him. The Greek language was that which was then al- most universally spoken, and it is not im- probable that it was the native tongue of the chief captain. It is evident that he was not a Roman by birth, for he says (ch. xxii. 28) that he had obtained the privilege of citizenship by paying a great sum. The language which the Jews spoke, was the Syro-chaldaic ; and as he took Paul to be an Egyptian Jew (ver. 38.), he supposed from that circumstance also, that he was not able to speak the Greek language. 38. Art not thou that Egyptian. That Egyptian was probably a Jew, who re- sided in Egypt. Josephus has given an account of this Egyptian, which striking- ly accords with the statement here re- corded by Luke. See Josephus' Antiq. b. XX. ch. viii. $ 6, and Jewish War, b. ii. ch. xiii. § 5. The account which he gives is, that this Egyptian, whose name he does not mention, came from Egypt to Jerusalem, and said that he was a pro- phet, and advised the ijiultitude of the common people to go with him to the Mount of Olives. He said further, that he would show them from thence how the walls of Jerusalem would fall down ; and he promised them that he would pro- cure for them an entrance through those walls when they were fallen down. Josephus adds (Jewish War), that he got together thirty thousand men that were deluded by him, " these he led round about from the wilderness to the mount, which was called the Mount of Olives, and was ready to break into Jerusalem by force from that place." But Felix, who was apprized of his movements, marched against him with the Roman soldiers, and discomfited him, and slew four hundred of them, and took two hun- dred alive. " But the Egyptian escaped himself out of the fight, but did not ap- pear any more." It was natural that the Roman tribune should suppose that Paul was this Egyptian, and that his return had produced this commotion and ex- citement among the people. IT Mildest an uproar. Producing a sedition, or a rising among the people. Greek, " That Egyptian, who before these days having risen up." IT Into the wilderness. This corresponds remarkably with the account of Josephus. He indeed mentions that 38 Art not thou that ' Egyptian, which before these days madest an » This Egyptian rose A.D. 55. c.5.36. he led them to the Mount of Olives, but he expressly says that " he led them round about from the wilderness." This wil- derness was the wild and uncultivated mountainous tract of country, lying to the east of Jerusalem, and between it and the river Jordan. See Note, Matt. iii. 1. It is also another striking coincidence showing the truth of the narrative, that neither Josephus nor Luke mention the name of this Egyptian, though he was so prominent and acted so distinguished a part. IF Four thousand men. There is here a remarkable discrepancy between the chief captain and Josephus. The latter says ihat there were thirty thousand men. In regard to this, the following re- marks may be made. (].) This cannot be alleged to convict Luke of a false statement, for his record is, that the chief captain made this statement, and it can- not he proved that Luke has put into his mouth words which he did not utter. All that he is responsible for is, a correct report of what the Roman tribune said, not for the truth or falsehood of his state- ment. It is certainly possible that that might have been the common estimate of the number then, and that the account given by Josephus might have been made from more correct information. Or it is possible, certainly, that the statement by Josephus is incorrect. (2.) If Luke were to be held responsible for the state- ment of the number, yet it remains to be shown that he is not as correct a histo- rian as Josephus. Why should Josephus be esteemed infallible, and Luke false ? Why should the accuracy of Luke be tested by Josephus, rather than the accu- racy of Josephus by Luke ? Infidels usually assume that Josephus and other profane historians are infallible, and th€7i endeavour to convict the sacred writers of falsehood. (3.) The narrative of Luke is the more probable of the two. It is more probable that the number was only four thousand, than that it was thirty thousand. For Josephus says, that four hundred were killed, and two hundred taken prisoners; and lhat thus they were dispersed. Now, it is scarcely credible, that an army of thirty thousand despera- does and cut-throats would be dispersed by so small a slaughter and captivitj'. But if the number was originally but four thousand, it is entirely credible that ihe loss of six hundred would discourage and A. D. 60.] CHAPTER XXII. 297 uproar, and leddest out into the wilderness four thousand men that were murderers ? 39 But Paul said, " I am a man which am a Jew of Tarsus, a city in Cilicia, a * citizen of no mean cit)'^ : and I beseech thee, suffer me to speak unto the people. 40 And when he had given him license, Paul stood on the stairs, and beckoned '^ with the hand unto a c.S.llj 22.3. b c.22.25. c c.12.17. dissipate the remainder. (4.) It is possi- ble that the chief captain refers only to the organized Sicarii, or murderers that the Egyptian led with him, and Josephus to the multitude that afterwards joined them, the rabble of the discontented and disorderly that joined them on their march. Or, (5.) There may have been an error in transcribing Josephus. It has been supposed that he originally wrote four thousand, but that ancient copyists, mistaking the A delta, /our, for A lambda, thirty, wrote thirty thousand, instead of four thousand. Whichever of these solu- tions be adopted is not material. IT Which were murderers. Soca^/tui/. Sicarii. This is originally a Latin word, and is derived from Sica, a short sword, or sabre, or crooked knife, which could be easily con- cealed under the garment. Hence it came to denote assassins, and to be ap- plied to banditti, or robbers. It does not mean that they had actually committed murder, but that they were desperadoes and banditti, and were drawn together for purposes of plunder and of blood. This class of people was exceedingly numerous in Judea. See Notes, Luke X. 30. 39. A Jew of Tarsus. A Jew by birth. See Note, ch. ix. 11. IT Of no mean city. Not obscure, or undistinguished. He could claim an honourable birth, so far as the place of his nativity was concern- ed. See Note, ch. ix. 11. Tarsus was much celebrated for its learning, and was at one time the rival of Alexandria and Athens. Xenophon calls it a great and flourishing city. Anabasis. Josephus (Antiq. b. i. ch. vi. $ 6) says, that it was the metropolis, and most renowned city among them [the Cilicians]. 40. License. Liberty ; permission. IT On the stairs. Note, ver. 35. IT Beck- oned with the hand. Waving the hand as a sign that he was about to address them, and to produce silence, and atten- the people : and when there was made a great silence, he spake unto the7n in the Hebrew tongue, saying, CHAPTER XXn. jV/TEN, '^ brethren, and fathers, ■^^■*- hear ye my defence, ' which 1 make now unto you. 2 (And when they heard that he spake in the Hebrew tongue to them, they kept the more silence : and he saith,) i c.7.2. e lPet.3.15. tion. See ch. xii. 17. IT In the Hebrew tongue. The language which was spoken by the Jews, which was then a mixture of the Chaldee and Syriac, called Syro- chaldaic. This language he doubtless used on this occasion in preference to the Greek, because it was understood belter by the multitude, and would tend to con- ciliate them if they heard him address them in their own language. The fol- lowing chapter should have been con- nected with this. The division here is unnatural. CHAPTER XXII. 1. Men, brethren, and fathers. This de- fence was addressed to the Jews ; and Paul commenced it with an expression of sincere respect for them. Stephen began his defence with the same form of ad- dress. Note, ch. vii. 2. IT My defence. Against the charges brought against me. Those charges were, that he had endea- voured to prejudice men every where against the Jews, and the law, and the temple, ch. xxi. 28. In order to meet this charge, Paul stated (1.) That he had been born a Jevi', and had enjoyed all the advantages of a Jewish education (ver. 3.) ; (2.) He recounted the circumstances of bis conversion, and the reason why he believed that he was called to preach the gospel (ver. 4 — 16) ; (3.) He proceeded to state the reasons why he went among the Gentiles, and evidently designed to vindicate his conduct there (ver. 17—21) ; but at this point, at the name Gentiles, his defence was interrupted by the enraged multitude, and he was not permitted to proceed. What would have been his de- fence, therefore, had he been suffered to finish it, it is impossible to know with certainty. On another occasion, how- ever, he was permitted to make a similar defence, and perhaps to complete the train of thought which he had purposed to pursue here. See ch. xxvii. 2. The Hebrew tongue. Note, ch. xxi. 40. 298 THE ACTS. [A. D. 60. 3 I am " verily a man which am a Jew, born in Tarsus, a city in Cilicia, yet brought up in this city, at the feet of * Gamaliel, and taught according "= to the perfect manner of the law of the fathers, and was ^ zealous towards God, as ye * all are this day. 4 And 1 persecuted f this way unto the death, binding and deliver- ing into prisons both men and wo- men. 5 As also the high-priest doth bear me witness, and all the estate of the elders: from whom also I received letters nnto the brethren, and went to Damascus, ^ to bring them which were there, bound, unto Jerusalem, for to be punished. 6 And it came to pass, that as I made my journey, and was come oc.2t.39, 2Cor.ll.22. Phil.3.5. hc.o.Si. cc.26.5. d Gal.I.14. e c.21.20. Rom.10.2. 3. Born in Tarsus. JNote, ch. xxi. 39. IT Brought up in this city. In Jerusalem, sent there for the advantage of more per- fect instruction in the law. IF At the feet of Gamaliel. As a scholar, or disciple of Gamaliel. The phrase to sit at the feet of one, is expressive of the condition of a disciple or learner. Comp. Deut. xxxiii. 3. Luke x. 39. It is probable that the expres- sion arose from the fact that the learners occupied a lower place or seat than the teacher. The phrase is expressive of hu- mility and a lower condition. On the cha- racter and rank of Gamaliel, see Note on ch. V, 34. Paul mentions his having been instructed in this manner, in order to show that he was entitled to the full privilege of the Jew, and that he had had every oppor- tunity to become fully acquainted with the nature of the law. ^ Accordi7ig to the perfect manner. Kxto, ixgip=iav. By strict dili- gence, or exact care ; or m the utmost rigour and severity of that instruction. No pains were spared to make him un- derstand and practise the law of Moses. *i The law of the fathers. The law of our fathers; i.e. the law which they received, and handed down to us. Paul was a Pharisee ; and the law in which he had been taught was not only the written law of Moses, but the traditional law which had been handed down from former times. Note, Matt. iii. 6. IT And was zealous to- wards God. Gal. i. 14. He had a constant burning zeal for God and his law, which nigh unto Damascus about noon, suddenly there shone from heaven a great light round about me. 7 And 1 fell unto the ground, and heard a voice saying unto me, Saul, Saul, why persecutest thou me 1 8 And I answered. Who art thou, Lord ] And he said unto me, I am Jesus of Nazareth, whom thou per- secutest. 9 And they that were with me saw '' indeed the light, and were afraid ; but they heard not the voice of him that spake to rae. 10 And I said. What shall I do, Lord ? And the Lord said unto me, Arise, and go into Damascus ; and there it shall be told thee of all things which are appointed for thee to do. /c.8.3;26.9-13. Phil.3.6. lTim.1.13, h Dan. 10.7. ■ c.9.2,&c. was expressed not only by scrupulous ad- herence to its forms, but by persecuting all who opposed it. ver. 4, 5. 4. And I persecuted, ch. viii. 3. ^ This way. Those who were of this mode of worshipping God ; that is. Christians. Note, Acts ix. 2. IT Unto the death. In- tending to put them to death. He did not probably put any to death himself; but he committed them to prison, he sought their lives, he was the agent em- ployed in arresting them; and when they were put to death, he tells us that he gave his voice against them (Acts xxvi. 10) ; that is, he joined in, and approved ol their condemnation. IF Delivering into prisons, &c. ch. viii. 3. 5. As also the high-priest, &c. Note, ch. ix. 2. IF All the estate of the elders. Greek. All the presbytery ; that is, the whole body of the sanhedrim, or great council of the nation. ^ Unto the brethren. The Jewish brethren, who were at Da- mascus. Paul here speaks as a Jew, and regards his countrymen as his brethren. 6. As I made my journey. As I was on my journey. IF About noon. ch. xxvi. 13. " At mid-day." This circumstance is omitted by Luke in his account in ch. ix. Paul mentions it, as being the more re- markable since it occurred at mid-day, to show that he was not deluded by any me- teoric or natural appearances, which usu- ally occur at night. 6 — 11. See Notes, ch. ix. 3 — 7. A. D. 60.] CHAPTER XXII. 299 1 1 And when I could not see for the glory of that light, being led by the hand of them that were with me, I came into Damascus. 12 And one Ananias, " a devout man according to the law, having a good ^ report of all the Jews which dwelt thei'e^ 13 Came unto me, and stood, and said unto me. Brother Saul, receive thy sight. And the same hour I looked up upon him. 14 And he said, The ' God of our fathers hath chosen ^ thee, that a c.9.17. i c.10.22. lTim.3.7. Heb.U.2. cc.3. 13;5.30. (ich.c.9.15. Gal.1.15, e ver.18. lCor.9. 1;15.8. thou shouldest know his will, and see * that Just -^ One, and shouldest hear the voice ^ of his mouth. 15 For thou ^ shalt. be his wit- ness unto all men, of what thou hast seen and heard. 16 And now, why tarriest thou] arise, and be baptized, and wash ' away thy sins, calling ■' on the name of the Lord, 17 And it came to pass, that when I was come again to Jerusa- lem, even while 1 prayed in the temple, I was in a trance ;* /c.3.14;7.51. g- lCor.11.23. Gal. 1.12. /ic.23.Il,- 26.16,&c. i Heb. 10.22. lPet.3.21. yRoni.10.13. 1 Cor. 1.2. i Heb. 10.22. lPet.3.21. fe2Cor.l2.2. 1 1 . The glory of that light. The splen- dour, the intense brilliancy of the light. See this and its effects explained in the Note on ch. ix. 8. 12, 13. See Notes, ch. ix. 17, 18. 14. Shouldest know his will. His will in the plan of salvation, and in regard to your future life. H And see that Just One. The Messiah. Note, ch. iii. 14. As Paul was to be an apostle, and as it was the peculiar office of an apostle to bear wit- ness to the person and deeds of the Lord Jesus (Note, ch. i. 21, 22.) it was necessa- ry that he should see him, that thus he might be a competent witness of his re- surrection. IT Shouldest hear the voice of his mouth. Shouldst hear and obey his commands. 15. For thou shalt he his witness, &c. As an apostle to testify to all men that the Messiah has come ; that he has died ; that I he has risen ; and that he is the Saviour of the world. IT Of what thou hast .seen j^rayed in the temple. Paul, like the other wash away the sins, denotes the purifying of the soul from this polluted influence. 1 Cor. vi. 11. Rev. i. 5; vii. 1-3. Isa. i. 16. Ps. Ji. 2. 7. IT Calling on ike name of the Lord. For pardon and sanctification. Rom.. X. 13, " Whosoever shall call upon the name of the Lord shall be saved." It was proper that this calling on the name of the Lord should be co}niected vv^,th the ordinance of baptism. That ordinance was expressive of a purifying which the Lord only could produce. It is proper that the rite of baptism should be attend- ed with extraordinary?^ prayer; and that he who is to be baptized should make it the occasion of peculiar and very solemn religious exercises. The external rite will avail nothing without the pardoning mercy of God. 17. When I was come again to Jerusa- lem. That is, three j'ears after his con- version. See Gal. i. 17, 18. IT While I and heard. Of the remarkable proof which has been furnished you of the di- vine mission and character of the Lord Jesus. 16. And now why tarriest thou ? Why dost thou delay, or wait any longer? These words are not recorded by Luke in ch. ix., where he has given an account of the conversion of Paul; but there is nothing here contradictory to his statement. IT And wash away thy sins. Receive baptism, as an act expressive of the wash- ing away of sins. It cannot be intended that the external rite of baptism was suf- licient to make the soul pure, but that it was an ordinance divinely appointed as expressive of the w^ashing away of sins, or of purifying the heart. Comp. Heb. x. 22 Sinners are represented in the Scrip- converts lo Christianity from among the Jews, Avould naturally ccntinue to offer his devotions in the temple. We meet with repeated instances of their continu- ing to comply with the customs of the Jewish people. IT / was in a trance. Greek, Ecstasy. Note, ch. x. 10. Per- haps he here refers to what he elsewhere mentions (2Cor. xii. 1 — 5,) which he calls " visions and revelations of ihe Lord." In that place he mentions his being " caught up to the third heaven" (ver. 2,) and " into paradise," where he heard words which it was " not possible for a man to utter." ver. 4. It is not certain, however, that he refers in this place lo that remarkable occurrence. The narra- tive would rather imply that the Lord Jesus appeared to him in the temple in a tures as defiled or polluted by sin To ' remarkable manner, in a vision, and gave 300 THE ACTS. [A. D. 60. 18 And saw ** him saying unto me, Make haste, and get thee quick- ly out of Jerusalem : for they will not receive thy testimony concern- ing me. 19 And I said, Lord, they ^know that I imprisoned and beat in every synagogue them that believed on thee : 20 And when the blood of thy martyr Stephen was shed, I <= also b ver.4. c c.7.58. him a direct command to go to the Gen- tiles. Paul had now stated the evidence of his conversion, which appears to have been satisfactory to them : at least they made no objection to his statement; he had shown by his being in the temple his respect for their institutions ; and he 710W proceeds to show that rn his other conduct he had been directed by the same high authority by which he had been call- ed into the ministry, and that the com- mand had been given to him in their own temple and in their own city. 18. And saw him. Evidently the Lord Jesus, ver. 14. He had received his commission from him, and he now receiv- ed a distinct command to go to the Gen- tiles. IF For they will not receive. The inhabitants of Jerusalem, probably includ- ing both Jews and Christians. The Jevjs would not listen to him, because he had become, in their view, an apostate, and they w^ould hate and persecute him. The Christians would not be likely to receive him, for they would remember his former persecutions, and would be suspicious of him, because he had been so long in Arabia, and had not sooner connected himself with them. See Note on ch. ix. 26. " And when Saul was come to Jeru- salem, he assayed to join himself to the disciples; but they were all afraid of him, and believed not that he was a dis- ciple." 19. And 1 said, Lard. This shows that it was the Lord Jesus, whom Paul saw in a trance in the temple. The term Lord is usually applied to him in the Acts. Note, ch. i. 24. IT They know. Chris- tians know ; and they will therefore be not likely to receive to their fellowship their former enemy and persecutor. IT Beat in every synagogue. Beating, or . scourging, was often done in the syna- gogue. See Note, Matt. x. 17. Comp. Act-s XX vi. 11. It was customary for those was standing by, and consenting ^ unto his death, and kept the rai- ment of them that slew him. 21 And he said unto me. Depart : for * I will send thee far hence, unto the Gentiles. 22 And they gave him audience unto this word, and then lift up their voices, and said, Away with sachd. fellow from the earth ; for -^ it is not fit that he should live. d c.8.1. e c.13.2,47. Rom.1.5; 12.13; 15.16. Gal.2. 7,8. Eph.3.7,8. lTim.2.7. /c.25.24. who were converted to Christianity, still to meet with the Jews in their syna- gogues, and to join with them in their worship. 20. The blood of thy martyr Stephen was shed. See ch. vii. 58 ; viii. 1. IT 7 rvas standing by. ch. vii. 58. IF And con- senting unto his death, ch. viii. 1 . IF And kept the raiment. The outer robes or garments which were usually laid aside, when Ihey engaged in running or labour. See ch. vii. 58. All this showed, that though Paul was not engaged in stoning Stephen, yet he was with them in spirit, and fully accorded with what they did. These circumstances are mentioned here by him, as reasons why he knew that he would not be received by Christians as one of their number, and why it was ne- cessary, therefore, for him to turn to the gentile world. 21. And he said unto me. Depart. Be- cause the Christians at Jerusalem would not receive him. IF Far hence. Paul travelled far in the heathen nations. A large part of his time in the ministry was spent in remote countries, and in the most distant regions then known. See Rom. XV. 19. i 22. And they gave him audience. They I heard him patiently. IF Unto this word. The word Gentiles. IF Away with such a fellow. Greek, Take such a man from the earth ; i. e. put him to death. It is language of strong indignation and ab- horrence. The reasons of their indigna- ± tion were, not that they supposed that the IjF Gentiles could not be brought into cove- nant with God, for they would them- selves compass sea and land to make one proselyte ; but they were, (1.) That they believed that Paul taught that they might be saved without conforming to the law of Moses ; and, (2.) His speech implied that the Jews were more hardened than the Gentiles, and that he had a greater A.D. 60.] CHAPTER XXII. 301 23 And as they cried out, and cast off their clothes, and threw dust into the air, 24 The chief captain command- ed him to be brought into the cas- tle, and bade that he should be examined by scourg-ing ; that he might know wherefore they cried so against him. 25 And as they bound him with thongs, Paul said unto the centu- rion that stood by. Is it lawful for prospect of success in bringing them to God than he had in regard to the Jews. 23. Cast off their clothes. Their outer garments. Probably they did it now in- tending to stone him. ch. vii. 58. TT And threw dust into the air. As expressive of their abhorrence and indignation. This was a striking exhibition of rage and vindictive malice. Paul was guarded by Roman soldiers, so that they could not injure him ; and their only way of ex- pressing their wrath was by menaces and threats, and by these tokens of furious in- dignation. Thus Shimei expressed his indignation against David by cursing him, and throwing stones at him, and casting dust. 2 Sam. xvi. 13. 24. The caslle. The tower of Antonia. lie would be there removed entirely from the wrath of the Jews. IT Should he examined. 'Aviri^sa-yxi. The word examine with us commonly means to in- quire, to question, to search for, or to look carefully into a subject The word here used is commonly applied to metils whose nature is tested, or examined by fire; and then it means to subject to torture or tor- ments, in order to extort a confession, where persons were accused of crime. It was often resorted to among the an- cients. The usual mode has been by the rack, but various kinds of torments have been invented in order to extort confes- sions of guilt from those who were accus- ed. The whole practice has been one of the most flagrant violations of justice, and one of the foulest blots on human nature. In this case, the tribune saw that Paul was accused violently by the Jews ; he was ignorant of the Hebrew language, and had not probably understood the ad- dress of Paul ; he supposed from the ex- traordinary excitement that Paul must have been guilty of some flagrant offence, and he therefore resolved to subject him to torture, to extort from him a confession . 2 C you to scourge a man that is a Ro- man, " and uncondemned ] 26 When the centurion heard that, he went and told the chief captain, saying, Take heed what thou doest: for this man is a Ro- man. 27 Then the chief captain came, and said unto him. Tell me, art thou a Roman 1 He said. Yea. 28 And the chief captain an- swered, With a great sum obtained a c.16.37; 15.16. IT By scourging. By the scourge or whip. Comp. Heb. xi. 36. This was one mode of torture, in order to extort a secret from those who were accused. 25. Bound him with thongs. With cords, preparatory to scourging. IT Is it lawful, &c. It was directly contrary to the Roman law, to bind and scourge a Roman citizen. See Note, on ch. xvi. 36, 37. 28. With a great sum obtained I this freedom. This freedom, or privilege ot Roman citizenship. From this it would seem, that the privilege of being a Ro- man citizen might be purchased. Per- haps he refers, however, to the expenses which were necessarily attendant in pass- ing through the proper forms of becom- ing a Roman citizen. The argument of the tribune in this case is this: — '/ob- tained this privilege at a great price. Whence did you Paul, thus poor and per- secuted, obtain the means of becoming a Roman citizen ?' Paul had informed him that he was a native of Tarsus (ch. xxi. 39) ; and the chief captain supix)sed that that was not a free city, and that Paul could not have derived the privilege of citizenship from his birth. IF But I was free-born. I was born a Roman citi- zen, or I am such in virtue of my birth. Various opinions have been formed on the question, in what way or for what reasons Paul was entitled to the privilege of a Roman citizen. Some have sup- posed that Tarsus was a Roman colony, and that he thus became a Roman citi- zen. But of this there does not appear ■ to be sufficient proof Pliny says (5 27) that it was a free city. The city of Tar- sus was endowed with the privileges of a free city by Augustus Cesar, after it had been greatly afflicted and oppressed by wars. {Appian.) Dio Chrysost. says to the people of Tarsus, " he (Augustus) has conferred on you every thing which any 302 THE ACTS [A. D. eo. 1 this freedom. And Panl said, But I was free born. 29 Then straightway they de- parted from him which should have ' examined him : and the chief captain also was afraid, after he knew that he was a Roman, and because he had bound him. 30 On the morrow, because ° he would have known the certainty 1 or, tortured him. a c.13.18. one could bestow on his friends and com- panions, a country (i. e. a free country), laws, honour, authority over the river (Cydranus), and the neighbouring sea." Free cities were permitted in the Roman empire to use their own laws and cus- toms, to have their own magistrates, and they were free from being subject to Ro- man guards. They were required only to acknowledge the supremacy and au- thority of the Roman people, and to aid them in their wars. Sufh a city was Tarsus, and having been born there, Paul was entitled to these privileges of a free man. Many critics have supposed that this privilege of Roman citizenship had been conferred on some of the ancestor.'' of Paul, in consequence of some distin- guished military service. Such a con- ferring of the rights of citizenship was not unusual, and possibly might have oc- curred in this case. But there is no di- rect historical proof of it; and the for- mer fact, that he was born in a free city, will amply account for his affirmation that he was free-born. 29. Then slraightvMy. Immediately. They saw that by scourging him they would have violated the Roman law, and exposed themselves to its penalty. T Which should have examined him. Who were about to torture him by scourging him. ver. 24. If Because he had bound him. Preparatory to scourging him. The act oihindiiig a Roman citizen, with such an intent, untried and uncondemned, was unlawful. Prisoners who were to be scourged were usually bound by the Romans to a pillar or post ; and a similar custom prevailed among the Jews. That it was unlawful to bind a man, with this intent, who was uncondemned, appears from an express declaration in Cicero (against Verres). " It is a heinous sin to bind a Roman citizen ; it is wickedness to beat him ; it is next to parricide to kill him, and what shall I say to crucify him ?" 30. On the morrow. After he had ar- rested Paul. Paul was still a prisoner ; wherefore he was accused of the Jews, he loosed him from //z's bands, and commanded ihe chief priests and all their council to appear, and brought Paul down, and set him before them. CHAPTER XXIII. A ND Paul, earnestly beholding -^ the council, said. Men and brethren, 1 ^ have lived in all good b c.24.16. 2Cor.l.l2. Heb.13.lS. and if suffered to go at liberty among the Jews, his life would have been in dan- ger. IT And commanded the chief priests, &c. Summoned a meeting of the sanhe- drim, or great council of the nation. He did this, as he was prevented from scourg- ing Paul, in order to know w hat he had done, and that he might learn from the Jews themselves the nature of the charge against him. This was necessary for the safety of Paul, and for the ends of jus- tice. This should have been done with- out any attempt to torture him in order to extort a confession. IT And brought Paul down. From the elevated castle or tower of Antonia. The council assembled com- monly in the house of the high-priest. IT And set him before them. He brought the prisoner to their bar, thai they might have an opportunity to accuse him, and that thus the chief captain might learn the real nature of the charge against him. CHAPTER XXIII. 1. And Paul, earnestly beholding. Art- via-xg. Fixing his eyes intently on the council The word denotes a fixed and earnest gazing ; a close observation. See Luke iv. 20. Note, Acts iii. 4. Paul would naturally look with a keen and attentive observation on the council. He was arraigned before them, and he would naturally observe the appearance, and endeavour to ascertain the character of his judges. Besides, it was by this council that he had been formerly com- missioned to persecute the Christians, ch. ix. 1,2. He had not seen them since that commission was given. He would natu- rally, therefore, regard them with an at- tentive eye. The result shows, also, tliat Paul looked at them to see what was the character of the men there assembled, and what was the proportion of Pharisees and Sadducees. ver. 6. IT ITie cnuncil. Gr. The sanhedrim, ch. xxii. 30. It was the great council composed of seventy elders, to whom was intrusted the affairs of the nation. See Note, Matt. ii. 4. A. D. 60.] CHAPTER XXIII. 303 conscience before God until this day. '2 And the high-priest Anani- ^ Men and brethren. Gr. ' Men, breth- ren ;' the usual form of beginning an address among the Jews. See ch. ii. 29. He addressed them still as his brethren. IT 7 have lived in all ffood conscience. I have conducted myself so as to maintain a good conscience. I have done what I believed to be right. This was a bold declaration, after the tumult, and charges, and accusations of the previous day (ch. xxii.) ; and yet it was strictly true. His persecutions of the Christians had been conducted conscientiously. Acts xxvi. 9, " I verily thought with myself," says he, " that I ought to do many things contrary to the name of Jesus of Nazareth." Of his conscientiousness and fidelity in their service, they could bear witness. Of his conscientiousness since, he could make a similar declaration. And he, doubtless, meant to say, that as he had been consci- entious in persecution, so he had been in his conversion, and in his subsequent course. And as they knew that his for- mer life had been with a good conscience, they ought to presume that he had main- tained the same character still. This was a remarkably bold appeal to be made by an accused man, and it shows the strong consciousness which Paul had of his in- nocence. What would have been the drift of Paul's discourse in proving this, we can only conjecture. He was inter- rupted (ver. 2); but there can be no doubt that he would have pursued such a course of argument as should tend to establish his innocence. IT Before God. Gr. To God. T.^ @cw. He had lived to God, or with reference to his commands, so as to keep a conscience pure in his sight. The same principle of conduct he states more at length in ch. xxiv. 16 : " And herein do I excuse myself to have always a con- science void of offence toward God and toward men."' ^ Until this day. Includ- ing the time before his conversion to Christianity, and after. In both condi- tions he was conscientious; in one, con- scientious in persecution and error, though he deemed it to be right ; in the other, conscientious in the truth. The mere fact, that a man is conscientious, does not prove that he is right, or innocent. See Note on John xvi. 2. 2. And the high-priest Ananias. This Ananias was, doubtless, the son of Nebe- dinus (Jos. Ant. xx. ch. v. $ 3), who was as commanded them that stood by him to smite him " on the mouth. a Jno.I8.22. high-priest when Quadratus, who pre- ceded Felix, was president of Syria. He was sent bound to Rome by Quadratus, at the same time with Ananias, the prefect of the temple, that they might give an account of their conduct to Claudius Ce- sar. Josephus, Ant. b. xx. ch. vi. $ 2. But in consequence of the intercession of Agrippa the Younger, they were dismiss- ed, and returned to Jerusalem. Ananias, however, was not restored to the office of high-priest. For, when Felix was go- vernor of Judea, this office was filled by Jonathan, who succeeded Ananias. Jo- sephus, Ant. b. XX. ch. x. Jonathan \vas slain in the temple itself, by the instiga- tion of Felix, by assassins who had been hired for the purpose. This murder is thus described by Josephus (Ant. b. xx. ch. viii. $ 5) : " Felix bore an ill-will to Jonathan, the high-priest, because he fre- quently gave him admonitions about go- verning the Jewish affairs better than he did, lest complaints should be made against him, since he had procured of Ce- sar the appointment of Felix as procurator of Judea. Accordingly, Felix contrived a method by Virhich he might get rid of Jonathan, whose ad moni^ns had become troublesome to him. Felix persuaded one of Jonathan's meet faithful friends, of the name Doras, to bring the robbers upon him, and to put him to death." This was done in Jerusalem. The robbers came into the city as if to worship God, and with daggers, which they had con- cealed under their garments, they put him to death. After the death of Jona- than the office of high-priest remained vacant, until king Agrippa appointed Is- mael, the son of Fabi, to the office. Jo- sephus, Ant. b. XX. ch. viii. $ 8. It was during this interval, while the office of high-priest was vacant, that the events which are here recorded took place. Ananias was then at Jerusalem ; and as the office of high-priest was vacant, and as he was the last person who had borne the office, it was natural that he should discharge, probably by common consent, its duties, so far at least as to preside in the sanhedrim. Of these facts, Paul would be doubtless apprized ; and hence what he said (ver. 5) was strictly true, and is one of the evidences that Luke's history accords precisely with the pecu- liar circumstances which then existed. 304 THE ACTS. [A. D. 60. 3 Then said Paul unto him, God shall smite thee, thou whited wall : for sittest thou to judge me after the law, and commandest me to be smitten " contrary to the law ? o Lev.19.35. Dent.25.1,2. Jno.7.51. When Luke here calls Ananias "the high-priest," he evidently intends not to affirm that he was actually such ; but to use the word as the Jews did, as applica- ble to one who had been ia that office, and who, on that occasion, when the office was vacant, performed its duties. IT 7'o smite him on the mouth. To stop him from speaking ; to express their in- dignation at what he had said. The anger of Ananias was excited, because Paul affirmed, that all that he had done had been with a good conscience. Their feelings had been excited to the utmost ; they regarded him as certainly guilty ; they deemed him to be au apostate ; and they could not bear it that he, with such coolness and firmness, declared that all his conduct had been under the direction of a good conscience. The injustice of the command of Ananias is apparent to all. A similar instance of violence occurred on the trial of the Sa- viour. John xviii. 22. 3. God shall smite thee. God shall pun- ish thee. God is just; and he will not suffer such a manifest violation of all the laws of a fair trial to pass unavenged. This was a remarkably bold and fearless declaration. Paul was surrounded by enemies. They were seeking his life. And he must have known that such de- clarations would have only excited their wrath, and made them more thirsty for his blood. That he could thus address the president of the council, was not only strongly characteristic of the man, but was also a strong proof that he was con- scious of innocence, and that justice was on his side. This expression of Paul, " God shall smite thee," is not to be re- garded in the light of an imprecation, or as an expression of angry feeling, but of a prediction, or of a strong conviction on the mind of Paul, that a man so hypo- critical and unjust as Ananias was, could not escape the vengeance of God. Ana- nias was slain, with Hezekiah his brother, during the agitation that occurred in Je- rusalem when the robbers, or Sicarii, under their leader, Manahem, had taken possession of the city. He attempted to conceal himself in an aqueduct, but was drawn forth and killed. See Josephus, 4 And they that stood by said, Revilest thou God's high-priest? 5 Then said Paul, I wist not, brethren, that he was the high- priest: for it is written, ' Thou i Ex.22.28. Eccl.10.20. 2Pet.2.10. JudeS. Jewish Wars, b. ii. ch. xvii. § 8. Thus Paul's prediction was fulfilled. IT Thou whited wall. This is evidently a prover- bial expression, meaning thou hypocrite. His hypocrisy consisted in his pretending to sit there to do justice; and yet, in commanding the accused to be smitten in direct violation of the law, he thus showed that his character was not what, by his sitting there, he professed it to be, but that of one determined to carry the purposes of his party, and of his own feelings. Our Saviour used a similar expression, to describe the hypocritical character of the Pharisees (Matt, xxiii, 27), when he compares them to whited sepulchres, A whited wall is a wall or enclosure that is covered with lime or gypsum, and that thus appears to be dif^ ferent from vvhat it is, and thus aptly describes the hypocrite. Seneca (de Pro- videntia, ch. 6) uses a similar figure to describe hypocrites : " They are sordid, base, and like their walls adorned only externally." See also Seneca, Epis. 115. IT For sittest thou, &c. The law required that justice should be done, and in order to that, it gave every man an opportunity of defending himself. See Note, John vii. 51. Prov. xviii. 13. Lev. xix. 15, 16. Ex. xxiii. 1, 2. Deut. xix. 15. 18. IT To judge me after the lav). As a judge to hear and decide the case according to the rules of the law of Moses. V Con- trary to the law. In violation of the law of Moses (Lev. xix. 35), " Ye shall do no unrighteousness in judgment." 4. Revilest thou, &c. Dost thou re- proach or abuse the high-priest of God ? It is remarkable that they who knew that he was not the high-priest, should have offered. this language. He was, however, in the place of the high-priest, and they might have pretended that re- spect was due to the office. 5. Then .mid Paul, I wist not. 1 know not; I was ignorant of the fact, that he was high-priest. Interpreters have been greatly divided on the meaning of this expression. Some have supposed that Paul said it in irony ; as if he had said, ' Pardon me, brethren, I did not consider that this was the high-priest. It did not occur to me, that a man who could con- A. D. 60.] CHAPTER XXIII. 305 shalt not speak evil of the ruler of thy people. duct thus, could be God's high-priest.' Others have thought (as Grotius) that Paul used these words for the purpose of mitigating their wrath, and as an ac- knowledgment that he had spoken hasti- ly, and that it was contrary to his usual habit, which was not to speak evil of the ruler of the people. As if he had said, ' I acknowledge my error and my haste. I did not consider that I was addressing him whom God had commanded me to respect.' Bat this interpretation is not probable, for Paul evidently did not in- tend to retract what he had said. Dr. Doddridge renders it, " I was not aware, brethren, that it was the high-priest," and regards it as an apology for having spoken in haste. But the obvious reply to this interpretation is, that if Ananias was the high-priest, Paul could not but be aware of it. Of so material a point, it is hardly possible that he could be ignorant. Others suppose, that as Paul had been long ab- .sent fiom Jerusalem, and had not known the changes which had occurred there, he was a stranger to the person of the high-priest. Others suppose that Ananias did not occupy the usual seat which was appropriated to the high-priest, and that he was not clothed in the usual robes of oflice, and that Paul did not recognise him the high-priest. But these interpre- t'ttions are not probable. It is wholly im- probable that, on such an occasion, the high-priest, who vva^i the presiding officer in the sanhedrim, slioald not be known to the accused. The true interpretation, therefore, I suppose is, that which is de- rived from the fact that Ananias was not then properly the high-priest ; that there was a vacancy in the office, and that he presided by courtesy, or in virtue of his having been formerly invested with that olfice. The meaning then will be, ' I did not regard or acknowledge him as the high-priest. I did not address him as sNcIi, since that is not his true character. Had ho been truly the high-priest, even if he had thus been guilty of manifest injustice, I would not have used the lan- guage which I did. The office, if not the man, would have claimed respect. But as he is not truly and properly clothed with that office, and as he was guilty of manifest injustice, I did not believe that he was to be shielded in his injustice by the law which commands me to show respect to the proper ruler of the people.' If this be the true interpretation, it shows 2c2 6 But when Paul perceived that the one part were Sadducees, that Luke, in this account, accords en- tirely with the truth of history. The character of Ananias, as given by Jose- phus ; the facts which he has stated in regard to him, all accord with the account here given, and show that the writer of the " Acts of the Apostles" was ac- quainted with the history of that time, and has correctly stated it. ^ For it is written. Ex. xxii. 28. Paul adduces this to show that it was his purpose to observe the law ; that he would not intentionally violate it; and that, if he had known Ananias to be high-priest, he would have been restrained by his regard for the law from using the language which he did. f Of the ruler of thy people. This passage had not any peculiar re- ference to the high-priest, but it incul- cated the general spirit of respect for those in office, whatever that office was. As the office of high-priest was one of importance and authority, Paul declares here that he would not be guilty of show- ing disrespect for it, or of using reproach- ful language towards it. 6. But when Paul perceived. Probably by his former acquaintance with the men who composed the council. As he had been brought up in Jerusalem, and had been before acquainted with the sanhe- drim (ch. ix. 2), he would have an ac- quaintance, doubtless, with the character of most of those present, though he had been absent from them for fourteen years. Gal. ii. 1. IT I'he one part, &c. That the council was divided into two parties, Phnrisees and Sadducees. This was commonly the case, though it is uncer- tain which had the majority. In regard to the opinions of these two sects, see Notes on Matt. iii. 7. *ir He cried out, &c The reasons why Paul resolved to take advantage of their difference of opinion were, probably, (1.) That he saw that it was impossible to expect justice at their hands; and he, tlierefore, regarded it as prudent and proper to consult his safety. He saw, from the conduct of Ananias, and from the spirit manifested (ver. 4), that they, like the other Jews, had pre- judged the case, and were driven on by blind rage and fury. (2.) His object was to show his innocence to the chief cap- tain. To ascertain that, was the purpose for which he had been arraigned. Yet that, perhaps, could be most directly and satisfactorily s' r\n by bringing out, as he knew he ( c old do, the real spirit 306 THE ACTS. [A. D. 60. and the other Pharisees, he cried out in the council, Men and breth- ren, "^ I am a Pharisee, the son of oc.26.5. Fhil.3.5. which actuated the whole council, as a spirit of party-strife, contention, and persecution. Knowing, therefore, how sensitive they were on the subject of the resurrection, he seems to have resolved to do what he would not have done had they been disposed to hear him accord- ing to the rules of justice, to abandon the direct argument for his defence, and to enlist a large part, perhaps a majority of the council, in his favour. Whatever may be thought of the propriety of this course, it cannot be denied that it was a master-stroke of policy, and that it evinc- ed a profound knowledge of human na- ture. ^ I am a Pharisee. That is, I was of that sect among the Jews. I was born a Pharisee, and I ever continued while a Jew to be of that sect. In the main he agreed with them still. He did not mean to deny that he was a Christian, but that so far as the Pharisees differed from the Sadducees, he was in the main with the former. He agreed with them., not with the Sadducees, in regard to the doctrine of the resurrection, and the existence of angels and spirits. IT The son of a Phari- see. What was the name of his father is not known. But the meaning is, simply, that he was entitled to all the immuni- ties and privileges of a Pharisee. He had, from his birth, belonged to that sect, nor had he ever departed from the great cardinal doctrines which distinguished that sect — the doctrine of the resurrec- tion of the dead. Comp. Phil. iii. 5. IT Of the hope and resurrection of the dead. That is, of the hope that the dead will be raised. This is the real point of the persecution and opposition to me. IT 1 am called in question. Gr. I am judged ; that is, I am persecuted, or brought to trial. Orobio charges this upon Paul as an artful manner of declining persecu- tion, unworthy the character of an upright and honest man. Chubb, a British Deist of the seventeenth century, charges it upon Paul as an act of gross " dissimula- tion, as designed to conceal the true ground of all the troubles that he had brought upon himself; and as designed to deceive and impose upon the Jews." He affirms also, that " St. Paul probably invented this pretended charge against himself, to draw over a party of the un- believing Jews unto him." See Chubb's Posthumous Works, vol. ii. p. 238. Now, a Pharisee : of * the hope and re- surrection of the dead I am called in question. ic.24.15,21j 26.6; 28.20, in reply to this, we may observe, (1.) That there is not the least evidence that Paul denied that he had been, or was then, a Christian. An attempt to deny this, after all that they knew of him, would have been vain ; and there is not the slightest hint that he attempted it. (2.) The doctrine of the resurrection of the dead ivas the main and leading doc- trine which he had insisted on, and which had been to him the cause of much of his persecution. See ch. xvii. 31, 32. 1 Cor. XV. Acts xiii. 34 ; xxvi. 6, 7. 23. 25. (3.) Paul defended this by an argu- ment which he deemed invincible, and which constituted, in fact, the principal evidence of its truth — the fact that the Lord Jesus had been raised. That fact had given demonstration to the doctrine of the Pharisees, that the dead would rise. As Paul had every where pro- claimed the fact that Jesus had been raised up, and as this had been the occa- sion of his being opposed, it was true that he had been persecuted on account of that doctrine. (4.) The real ground of the opposition which the Sadducees made to him, and of their opposition to his doctrine was, the additional zeal with which he urged this doctrine, and the additional argument which he brought for the resurrection of the dead. Per- haps the cause of the opposition of this great party among the Jews — the Saddu- cees — to Christianity, was the strong con- firmation which the resurrection of Christ gave to the doctrine which they so much hated — the doctrine of the resurrection of the dead. It thus gave a triumph to their opponents among the Pharisees; and Paul, as a leading and zealous advo- cate of that doctrine, would excite their special hatred. (5.) All that Paul said, therefore, was strictly true. It was be- cause he advocated this doctrine that he was opposed. That there were other causes of opposition to him might be true also ; but still this was the main and prominent cause of the hostility. (6.) With great propriety, therefore, he might address the Pharisees, and say, * Brethren, the great doctrine which has distinguish- ed you from the Sadducees, is at stake. The great doctrine which is at the foun- dation of all our hopes — the resurrection of the dead, the doctrine of our fathers, of the Scriptures, of our sect, is in danger. A. D. 60.] CHAPTER XXIII. 307 7 And when he had so said, there arose a dissension between the Pha- risees and the Sadducees : and the multitude was divided. 8 For the Sadducees " say that there is no resurrection, neither an- gel nor spirit : but the Pharisees confess both. a Matt.22.23. Mark 12.18. Luke 20.27. 9 And there arose a great cry : and the scribes that were of the Pharisees' part arose, and strove, saying. We find * no evil in this man : but if a spirit " or an angel hath spoken to him, let us not '^ fight against God. b c.25.25;26.31. c c. 22.17,18. d c.5.39. Of that doctrine I have been the a5- vocate. I have never denied it. I have endeavoured to establish it, and have every where defended it, and have de- voted myself to the work of putting it on an imperishable basis among the Jews and the Gentiles. For my zeal in that, I have been opposed. I have excited the ridicule of the Gentile, and the hatred of the Sadducee. I have thus been perse- cuted and arraigned ; and for my zeal in this, in urging the argument in defence of it, which I have deemed most irrefra- gable — the resurrection of the Messiah, I liave been persecuted and arraigned, and now cast myself on your protection against the mad zeal of the enemies of the doc- trine of our fathers. Not only, therefore, v;as this an act of policy and prudence in Paul, but what he affirmed was strictly true, and the effect was as he had antici- pated. 7. A dissension. A dispute, or differ- ence. IT And the mullitude. The coun- cil. Comp. ch. xiv. 4. The Pharisees embraced, as he desired and expected, his side of the question, and became his ad- vocates, in opposition to the Sadducees, who were arrayed against him. 8. For the Sadducees say. They believe. If No resurrection. Of the dead. By this doctrine they also understood that there was no future state, and that the soul did not exist after death. See Note, Matt, xxii. 23. IT Neither angel. That there are no angels. They deny the existence of good or bad angels. See Note, Matt. iii. 7. IT Nor spirit. Nor soul. That there was nothing but matter. They were materialists, and supposed that all the operations which we ascribe to mind, could be traced to some modification of matter. The Sadducees, says Josephus (Jewish War, b. ii. ch. viii. $ 14), "take away the belief of the immortal duration of the soul, and the punishments and re- wards in Hades." " The doctrine of the Sadducees is this," says he (Ant. b. xviii. ch. i. $ 4), " that souls die with the bo- dies." The opinion that the soul is ma- terial, and that there is nothing but matter . in the universe, has been held by many philosophers, ancient and modern, as well as by the Sadducees. ^ Confess both. Acknowledge, or receive both as true; i. e. that there is a future state, and that there are spirits distinct from matter, as angels, and the disembodied souls of men. The two points ia dispute were, (1.) Whe- ther the dead would be raised and exist in a future state.; and, (2.) Whether mind was distinct from matter. The Sadducee.s denied both, and the Pharisees believed both. Their belief of the latter point was, that spirits existed in two forms — that of angels, and that of souls of men distinct from the body. 9. A great cry. A great clamour, and tumult." ^ The scribes. The learned men. They would naturally be the chief speakers. IT Of the Pharisees' part. Who were Pharisees ; or who belonged to that party. The scribes were not a distinct sect, but might be either Pharisees or Sadducees. IT We find no evil in this man. No opinion which is contrary to the law of Moses ; and no conduct in spreading the doctrine of the resurrection which we do not approve. The import- ance of this doctrines in their view, was so great as to throw into the back ground all the other doctrines that Paul might hold ; and provided this were propagated, they were willing to vindicate and sus- tain him. A similar testimony was offered to the innocence of the Saviour by Pi- late. John xix. 6. IT But if a spirit or an angel, &c. They here referred, doubtless, to what Paul had said in ch. xxii. 17 18. He had declared that he had gone among the Gentiles in obedience to a command which he received in a vision in the temple. As the Pharisees held to the belief of spirits and angels, and to the doctrine that the will of God was often delivered to men by their agency, they were ready now to admit that he had re- ceived such a communication, and that he had gone among the Gentiles in obe- dience to it, to defend their great doctrine of the resurrection of the dead. We are not to suppose that the Pharisees had be- 308 10 And when there arose a great dissension, the chief captain, fear- ing lest Paul should have been pulled in pieces of them, command- ed the soldiers to go down, and to take him by force from among them, and to bring him into the castle. 11 And the night following, the a Ps.46.1,7. c.18.9; 27.23,24. 15. c ver.21.30. c.25.3. THE ACTS. [A.D. 60. Lord stood * by him, and said. Be of good cheer, Paul : for as thou hast testified of me in Jerusalem, so must thou bear witness also at Rome.* 12 And when it was day, cer- tain " of the Jews banded together, and bound themselves ' under a curse, saying, that they would 1 or, with an oath of execration. b c.28.30,3].Rom.l. come the friends of Paul, or of Christi- anity. The true solution of their conduct doubtless is, that they were so inflamed with hatred against the Sadducees, that they were willing to make use of any argument against their tktctrine. As the testimony of Paul migHt be turned to their account, they were willing to vindi- cate him. It is remarkable too, that they perverted the statement of Paul in order to oppose the Sadducees. Paul had stated distinctly (ch. xxii. 17, 18.) that he had been commanded to go by the Lord, meaning the Lord Jesus. He had said nothing of " a spirit, or an angel." Yet ihey would unite with the Sadducees so far as to maintain that he had received no such command from the Lord Jesus. But they might easily vary his statements, and suppose that an " angel or a spirit" had spoken to him, and thus made use of his conduct as an argument against the Sadducees. Men are not always very careful about the exact correctness of their statements, when they wish to hum- ble a rival. IT Let us not fis^ht against God. See Note, ch. v. 39. These words are wanting in many MSS. and in some of the ancient versions. The Syriac reads it, " if a spirit or an angel have spoken to him, what is there in this ?" i. e. what is there unusual or wrong. 10. A great dissension. A great tu- mult, excitement, or controversy. H Into the castle. Note, ch. xxi. 34. 11. The Lord stood by him. Evidently the Lord Jesus. See Note, ch. i. 24. Comp. ch. xxii. 18. The appearance of the Lord in this case was a proof that he approved the course whicli Paul had taken before the sanhedrim. If Be of good cheer. It would not be remarkable if Paul, by these constant persecutions, should be somewhat dejected in mind. The issue of the whole matter was as yet doubtful. In these circumstances, it must have been peculiarly consoling to him to hear these words of encouragement from the Lord Jesus, and this assurance that the object of his desires should be grant- ed, and that he would be permitted to bear the same witness of him in Rome. Nothing else can comfort and sustain the soul in trials, and persecutions, but evi- dence of the approbation of God, and the promises of his gracious aid. IT Bear wit- ness also at Rome. This had been the ob- ject of his earnest wish (Rom. i. 10 ; xv. 23, 24), and this promise of the Lord Jesus was fulfilled, ch. xxviii. 30, 31. The promise which was here made to Paul was not directly one of deliverance from the present persecution, but it im- plied that, and mode it certain. 12. Certain of the Jews. Some of the Jews. They were more than forty in number, ver. 13. IT Banded together. Made an agreement, or compact. They conspired to kill him. H And bound themselves xinder a curse. See the mnrgin. The Greek is, " they anathematized them- selves;" that is, they bound themselves by a solemn oath. They invoked a curse on themselves, or devoted themselves to destruction, if they did not do it. Light- foot remarks, however, that they could be absolved from this vow by the Rab- bins, if they were unable to execute it. Under various pretences they could easily be freed from such oaths, and it w'as com- mon to take them ; and if there was any difficulty in fulfilling them, they could easily apply to their religious teachers, and be absolved. IT That they would neither eat nor drink. That is, that they would do it as soon as possible. This was a common form of an oath, or curse, among the Jews. Sometimes they only vowed abstinence from particular things, as from meat, or wine. But in this case, to make the oath more certain, and bind- ing, they vowed abstinence from all kinds of food and drink till they had killed him. Who these w^ere — whether they were Sadducees or not — is not men- tioned by the sacred writer. It is evi- dent, however, that the minds of the Jews were greatly inflamed against Paul , A. D. 60.] CHAPTER XXIII. 309 neither eat nor drink " till they had killed Paul. 13 And they were more than forty which had made this con- spiracy. 14 And they came to the chief * priests and elders, and said, We have bound ourselves under a great curse, that we will eat nothing until we have slain Paul. 15 Now therefore ye, with the a P8.31.13. i H03.4.9. and as they saw him in the custody of the Roman tribune, and as there was no prospect that he would punish him, they resolved to take the matter into their own hands. Michaelis conjectures that they were of the number of the Sicarii, or cut-throats, with which Judea then abounded. See Note on ch. xxi. 38. It ^ is needless to remark that this was a most wicked oath. It was a deliberate purpose to commit murder ; and it shows the des- perate state of morals among the Jews at that time, and the infuriated malice of the people against the apostle. 13. Winch had made this conspiracy. This oath {is aTeEcrii'x;) of the Nazarenes. ver. 5. To this, Paul replies, ' After the way which they call sect (ii^so-jv, not error of doctrine, but after a way which thej' maintain is producing division or schism) so worship I the God of my fathers.' Paul was not ashamed to be called a fol- lower of that sect or pUTty among the Jewish people. Nor should we be asham- ed to worship God in a mode that is called heresy or schism, if we do it in obedience to conscience and to God. ^ So worship I. I continue to worship. I have not de- parted from the characteristic of the Jew- ish people, the proper and public acknoAV- ledgment of the God of the Jews. IT The God of my fathers. My fathers' God; Jehovah; the God whom my Jewish an- cestors adored. There is something very touching in this, and fitted to find its wa)'^ to the heart of a Jew. He had introduced no new object of worship (comp. Deut. xiii. 1 — 5) ; he had not become a follower of a false or foreign God ; and this fact 316 THE ACTS. [A. D 60. 15 And have hope " toward God, which they themselves also allow, that there shall be a resurrection ^ of the dead, both of the just and unjust. 16 And herein do I exercise my- o c.23.6,&c. 26.6,7; 28.20,&c. b Dan.12.2. Jno.5. »S,29. lCor.15.12-27. Rom.20.6,13. was really a reply to their charge, that he was setting up a new sect in religion. The same thing Paul affirms of himself in 2 Tim. i. 3 : "I thank God, whom I serve from my forefathers with a pure conscience." IT Believing all things, &c. Particularly respecting the Messiah. So he more fully explains his meaning in his speech before king Agrippa. ch. xxvi. 23. IT Li the law and in the prophets. Com- manded in the law of Moses, and fore- told by the prophets. That Paul had ever disbelieved any of these things, they could not prove; and his whole course had shown that he fully credited the sacred records. Most of his" arguments in defending Christianity had been drawn from the Jewish writings. 15. And have hope toward God. Hav- ing a hope of the resurrection of the dead, which arises from the promises of God. IF Which they themselves, &c. That is, the Pharisees. Perhaps he designated in this remark the Pharisees who were present. He held nothing in this great cardinal point, which they did not also hold. For the reasons why Paul intro- duced this point so prominently, and the success of thus introducing it, see Note on ch. xxiii. 1 — 9. IT Both of the just, and of the unjust. Of the righteous and the wicked ; that is, of all the race. As they held this, they could not arraign him for holding it also. 16. And herein. In this, or for this pur- pose. ^ Do I exercise myself. 'Ao-xi. 1 accustom or employ myself; I make it my constant aim and endeavour. It is the purpose of my constant study. Paul often appeals to his conscientiousness as the leading habit of his life. Even before his conversion he endeavoured to act ac- cording to the dictates of conscience. See Acts xxvi. 9. Comp. Phil. iii. 5, 6. ^ To have always a conscience, &c. To do that which Is right, so that my con- science shall approve of it, and never reproach me. It Void of offence. 'Arr^o- tru'c-Tov. That which is inoffensive, or which does not cause one to stumble or fall. He mean.s, that he endeavoured to keep his conscience so enlightened and pure in regard to duty, and that he acted self, to hp,ve '^ always a conscience void of offence toward God and toward men. 17 Now after many years, I came '^ to bring alms to my nation, and offerings. c c.23.1. d c.11.29,30; 20.16. Roin.15.25 according to its dictates in such a way that his conduct should not be displeasing to God, or injurious to man. To have such a conscience implies two things . (1.) That it be enlightened or properly informed in regard to truth and duty and, (2.) That that which is made known to be right should be honestly and faith- fully performed. Without these two things, no man can have a conscience that shall be inoffensive and harmless. IT Toward God. In an honest endeavour to discharge all the duties of public and private worship, and to dp constantly what he requires. In believing all that he has spoken ; doing all that he requires ; and offering to him the service which he approves. IT Toward men. In endea- vouring to meet all the demands of jus- tice and mercy ; to advance their know- ledge, happiness, and salvation ; so that I may look back on my life with the reflection that 1 have done all that I ought to have done, and all that I could do, to promote the welfare of the whole human family. What a noble principle of conduct was this ! How devoted, and how pure ! How unlike the conduct of those who live to gratify debasing sen- sual appetites, or for gold or honour ; and who pass their lives in such a manner as to offer the grossest offence to God, and to do the most injury to man ! The great and noble aim of Paul was to be pure ; and no slander of his enemies, no trials, persecutions, or perils, and no pains of dying could take away the approving voice of conscience. Alike in his travels, and in his persecutions ; among friends and foes ; when preaching in the syna- gogue, the city, or the desert ; or when defending himself before governors and kings, he had this testimony of a self- approving mind. Happy they who thus frame their lives. And happy will be the end of a life where this has been the grand object of the journey through this world. 17. Now after many years. AfVer many years absence. Paul here commences a reply to the charges of Tertullus, that he had endeavoured to profane the temple ver. 6. He begins, by saying that his A. D. GO.] CHAPTER XXIV. 317 18 Whereupon certain Jews from Asia found me purified in the tem- ple, neither with multitude, nor with tumult : 19 Who ought to have been here « before thee, and object, if they had aught against me. 20 Or else let these same here say, if they have found any evil- design in coming up to Jerusalem was, to bring to them needed aid in a time of distress. It would be absurd to suppose, therefore, that his object in coming was to violate the customs of the temple, and to defile it. ^ I came to bring. Seech, xi. 29, 30. Note, Rom. xv. 25, 26. %Alms. Charities ; the gift of the churches. IF To my nation. JNot to all the nation ; but to the poor saints or Christians who were in Judea, and who were suflTering much by persecutions and trials. H And offer- ings. The word used here properly de- notes an offering or gift of any kind ; but it is usually applied to an oblation, or offering made to God in the temple — a thank-offering, a sacrifice. This is proba- bly its meaning here. He came to bring aid to his needy countrymen, and an offer- ing to God ; and it was, therefore, no part of his purpose to interfere with, or to pro- fane the worship of the temple. 18. Certain Jews from Asia. ch. xxi. 27. II Found me purified in the temple, ch. xxi. 26, 27. They found me engaged in the sacred service of completing the observ- ance of my vow. IT Neither with multi- tude. Not having introduced a multitude with me — in a quiet and peaceful man- ner. 19. Who ought to have been here, &c. They were the proper witnesses ; as they had stayed away, it showed that they were not prepared to undergo a strict examination. Paul, therefore, justly com- plains that the very persons who alone could testify against him were absent, and showed that there was really no well-founded charge against him. They alone could testify as to any thing that occurred in the temple ; and as they were not present, that charge ought to be dismissed. 20. Or else. Since they are not here to witness against me in regard to what occurred in the temple, let these here present bear witness against me, if they can, in regard to any other part of my conduct. This was a bold appeal, and it showed his full consciousness of inno- 2d3 doing in me, while I stood before the council ; 31 Except it be for this one voice, that I cried standing among them. Touching the resurrection of the dead, I am called in question by you this day. 22 And when Felix heard these things, having more perfect know- cence. IF Let these same here say. The Jews who are here present. IF Ajiy evil- doing. Any improper conduct, or any violation of the law. IF While £ sioo'd before the council. The sanhedrim, ch. xxiii. 1 — 10. As they were present there, Paul admits that they were competent to bear witness to his conduct on that occasion ; and calls upon them to testify, if they could, to any impropriety in his conduct. 21. Except it be for this one voice. For this one expression, or declaration. This was what Paul had said before the coun- cil — the main thing on which he had insisted, and he calls on them to testify to this, and to show, if they could, that in this • declaration he had been wrong. Chubb, and other infidels have supposed that Paul here acknowledges that he was wrong in the declaration which he made, when he said, that he was called in question for the doctrine of the resurrec- tion of the dead (ch. xxiii. 6), and his con- science reproached him for appearing to be time-serving, and for concealing the true cause of offence against him ; and for attempting to take advantage of their divisions of sentiment, and endeavouring to produce discord in the council. But against this interpretation we may urge the following considerations : (1.) Paul wished to fix their attention on the mem thing which he had said before the coun- cil. (2.) It was true, as has been shown on the passage (xxiii. 1 — 10), that this was the principal doctrine which Paul had been defending. (3.) If they were prepared to witness against him for hold- ing and teaching the resurrection of the dead as a false or evil doctrine, he called on them to do it. As this had been the only thing which they had witnessed be- fore the council, he calls on them to tes^ tify to what they knew only, and to show if they could, that this was wrong. IF Touching the resurrection, &c. Re- specting the resurrection, ch. xxiii. 6. 22. Having more perfect Jcnowledge of that way. Our translation of this verse 318 ledge of that way, he deferred them, and said. When Lysias " the chief captain shall come down, I will know the uttermost of your matter. 23 And he commanded a centu- a ver.7. is very obscure, and critics are divided about the proper interpretation of the original. Many (Erasmus, Luther, Mi- chaehs, Morus, &c.) render it, ' ahhough he had a more perfect knowledge of the Christian doctrine than Paul's accusers had, yet he deferred the hearing of the cause till Lysias had come down.' They observe that he might have obtained this knowledge, not only from the letter of Lysias, but from public rumour, as there were doubtless Christians at Cesarea. They suppose that he deferred the cause, either with the hope of receiving a bribe from Paul (comp. ver. 26), or to gratify the Jews with his being longer detained as a prisoner. Others, among whom are Beza, Grotius, Rosenmuller, and Dod- dridge, suppose that it should be ren- dered, ' he deferred them, and said, after I have been more accurately informed concerning this way, when Lysias has come down, I will hear the cause.' This is doubtless the true interpretation of the passage, and it is rendered more probable by the fact that Felix sent for Paul, and heard him concerning the faith of Christ (ver. 24), evidently with a design to make himself better acquainted with the charges against him, and the nature of his belief: IT Of that way. Of the Christian religion. This expression is repeatedly used by Luke to denote the Christian doctrine. Note, eh. ix. 2. IT He deferred them. He put them off; he postponed the decision of the case ; he adjourned the trial. IF When Lysias, &c. Lysias had been acquainted with the ex- citement and its causes, and Felix regard- ed him as an important witness in regard to the true nature of the charges against Paul. IF / will know the uttermost, &c. ] shall be fully informed and prepared to decide the cause. 23. And he commanded, &c. It is evi- dent from this verse, that Felix was dis- posed to show Paul all the favours that were consistent with his safe keeping. He esteemed him to be a persecuted man, and doubtless regarded the charges against him as entirely malicious. What was Felix's mO'ive in this cannot be cer- tainly known. It is not improbable, how- THE ACTS. [A. D. GO, rion to keep Paul, and to let him have liberty, * and that he should forbid none of his acquaintance to minister or to come unto him. 24 And after certain days, when Felix came with his wife Drusilla, ic.27.35 28.16. ever, that he detained him, (1.) To gratify the Jews by keeping him in custody as if he were guilty; and, (2 ) That he hoped the friends of Paul would give him money to release him. Perhaps it was for this purpose that he gave orders that his friends should have free access to him, that thus Paul might be furnished with the means of purchasing his free- dom. 24. Felix came, with his wife DrusUla. Drusilla was the daughter of Herod Agrippa the elder, and was engaged to be married to Epiphanes, the son of king Antiochus, on condition that he would embrace the Jewish religion ; but as he afterwards refused to do that, the con- tract was broken off. Afterwards she was given in marriage, by her brother Agrippa the younger, to Azizus king of Emesa, upon his consent to be circum- cised. When Felix was governor of Ju- dea, he saw Drusilla, and fell in love with her, and sent to her Simon, one of his friends, a Jew, by birth a Cyprian, who pretended to be a magician, to en- deavour to persuade her to forsake her husband, and to marry Felix. According- ly, in order to avoid the envy of her sis- ter Bernice, who treated her ill on ac- count of her beauty, " she was prevailed on," says Josephus, " to transgress the laws of her forefathers, and to marry Felix." Josephus, Antiq. b. xx. ch. vii. § 1, 2. She was, therefore, living in adultery with him, and this was probably the reason why. Paul dwelt in his dis- course before Felix particularly on " tem- perance," or chastity. Note, ver. 25. IF He sent for Paul, and heard him. Per- haps he did this, in order to be more fully acquainted with the case which was sub- mitted to him. It is possible also that it might have been to gratify his wife, who was a Jewess, and who doubtless had a desire to be acquainted with the princi- ples of this new sect. It is certain also that one object which Felix had in this, was to let Paul see how de- pendent he was on him, and to induce him to purchase his libert).'. IF Concern- ing the faith in Christ. Concerning the Christian religion. Faith in Christ ib A. D. 60.] CHAPTER XXIV. 319 which was a Jewess, he sent for Paul, and heard him concerning the faith in Christ. o Prov.I6.12. Jer.22.15-17. Dan.4.27. Jno.16.8. b Prov.3l.4,5. Dan.5.1-4. Hos.7.5. lPet.4.4. often used to denote the whole of Chris- tianity, as it is the leading and character- istic feature of the religion of the gospel. 25. And as he reasoned. Greek, " And he discoursing." AiaA-ij^o/tiKou Ss iuroj. No argument should be drawn from the word that is used here, to prove that Paul particularly appealed to reason, or that his discourse was argumentative. That it was so is, indeed, not improbable, from all that we know of the man, and from the topics on which he discoursed. But the word used here means simply, .as he dis- coursed, and is applied usually to making a public address, to preaching, &c. in whatever way it is done. Acts xvii. 2 ; xviii. 4. 19; xix. 8, 9; xxiv. 12. Felix and Drusilla intended this as a matter of entertainment or amusement. Paul readily obeyed their summons, as it gave him an opportunity to preach the gospel to them ,• and as they desired his senti- ments in regard to the faith in Christ, he selected those topics which were adapted to their condition, and stated those princi- ples of the Christian religion which were fitted to arrest their attention, and lead them to repentance. Paul seized every opportunity of making known the gospel ; and whether a prisoner or at liberty ; whether before princes, governors, kings, or common people, was equally prepared to defend the pure and holy doctrines of the cross. His boldness in this instance is the more remarkable as he was de- pendent on Felix for his pardon. A time- server or an impostor would have chosen such topics as would have conciliated the favour of the judge, and procured his par- don. He would have flattered his vanity or palliated his vices. But suck an idea Jiever seems to have occurred to Paul. His aim was to defend the truth ; and to save, if possible, the souls of Drusilla and of Felix. ^ Of righteousness. Ui^i SiKXioa-'jvt?. Of justice. Not of the justice of God particularly, but of the nature and requirements of justice in the rela- tions of life, the relations which we sustain to God and to man. This was a proper topic with which to introduce his dis- course, as it was the oflice of Felix to dispense justice between man and man ; and as his administration was not remark- able for the exercise of that virtue. It is evident that he could be influenced by a 25 And as he reasoned of " right- eousness, temperance, * and judg- ment '^ to come, Felix trembled, '^ cP8.50.3,4. Daii.12.2. Matt.25.31-46. 2Cor.5.I0. Rev. 20.12. (iPs.99.1. Is.32.11. Hab.3.16. Heb.4.1,12. bribe (ver. 26), and it was proper for Paul to dwell on this as designed to show him the guilt of his life, and his danger of meeting the justice of a Being who can- not be bribed, but who will dispense equal justice alike to the great and the mean. That Paul dwelt also on the jus- tice of God, as the moral governor of the world, may also be presumed. The ap- prehension of that justice, and the re- membrance of his own guilty life, tended to produce the alarm of Felix, and to make him tremble. ^T Temperance, lyx^x- rs'ix;. The word temperance we now use commonly to denote moderation, or re- straint in regard to eating and drinking, particularly to abstinence from the use of ardent spirits. But this is not its meaning here. There is no reason to suppose that Felix was intemperate in the use of intoxi- cating liquors. The original word here de- notes a restraint of all the passions and evil inclinations; and may be applied to pru- dence, chastity, and moderation in gene- ral. The particular thing in the life of Felix which Paul had probably in view, was the indulgence of licentious desires, or incontinence. He was living in adul- tery with Drusilla; and for this, Paul wished doubtless to bring him to repent- ance. IT And judgment to come. The universal judgment; the judgment that was to come on all transgressors. On this topic Paul also dwelt when he preached before the Areopagus at Athens. Acts xvii. 31. These topics were admi- rably adapted to excite the alarm of bol!i Felix and Drusilla. It evinced great bold- ness and faithfulness in Paul to select them ; and the result showed that he cor- rectly judged of the kind of truth which was adapted to alarm the fears of his guilty auditor. IT Felix trembled. In view of his past sins, and in the apprehension of the judgment to come. The Greek (?/^(?o/3o;) does not denote that his body was agitated or shaken, but only that he was alarmed, or terrified. That such fear usually shakes the frame, we know ; but it is not certain that the body of Felix was thus agitated. He was alarmed and terrified ; and looked with deep apprehen- sion to the coming judgment. This was a remarkable instance of the eflfect of truth on the mind of a man unaccustomed to such alarms, and unused to hear such 320 THE ACTS. [A.D. 60. and answered, Go " thy way for this time ; when I have a con- a Prov.l. 24-32. Matt.22.5; 25.1-10. truth. It shows the power of conscience, when thus under the preaching of a pri- soner, the judge should be thrown into violent alarm. H And answered, Go thy way, &c. How different is this answer from that of the jailor of Philippi when alarmed in a similar manner. He asked, " what must I do to be saved ?" and was directed to him in whom he found peace from a troubled conscience. Acts xvi. 30, 31. Felix was troubled ; but instead of asking what he should do, he sent the messenger of God away. He was evi- dently not prepared to break off" his sins, and turn to God. He sought peace by sending away his reprover ; and mani- festly intended then to banish the subject from his mind. Yet, like others, he did not intend to banish it altogether, tfe looked forward to a time when he should be more at leisure ; when the cares of office should press less heavily on his at- tention ; or when he should be more dis- posed to attend to it. Thus multitudes, when they are alarmed, and see their guilt and danger, resolve to defer it to a more convenient time. One man is en- gaged in a career of pleasure, and it is not now a convenient time to attend to his soul's salvation. Another is pressed with business ; with the cares of life ; with a plan of gain ; with the labours of office, or of a profession, and it is not now a convenient time for him to attend to re- ligion. Another supposes that his time of life is not the most convenient. His youth he desires to spend in pleasure, and waits for a more convenient time in mid- dle age. His middle life he spends in business, and the toils of the world, and this is not a convenient time. Such a period he expects then to find in old age. But as age advances, he finds an increas- ing disposition to defer it ; he is siill indis- posed to attend to it ; still in love with the world. Even old age is seldom found to be a convenient time to prepare for heaven ; and it is deferred from one pe- riod of life to another, till death closes the scene. — It has been commonly sup- plied and said that Felix never found that more convenient time to call for Paul. That he did not embrace the Christian religion, and forsake his sins, is probable, nay, almost certain. But it is not true that be did not take an opportu- nity of hearing Paul further on the sub- ject i for it is said that he sent for him venient season, I will call for thee. 26 He hoped also that money ' b Ex.23.8. often, and communed with him. But though Felix found this opportunity, yet (1.) We have no reason to suppose that the main thing — the salvation of his soul, ever again occupied his attention. There is no evidence that he was again alarmed or awakened, or that he had any further solicitude on the subject of his sins. He had passed for ever the favourable time ; the golden moments when he might have secured the salvation of his soul. (2.) Others have no right to suppose that their lives will be lengthened out that they may have any further opportunity to at- tend to the subject of religion. (3.) When a sinner is awakened, and sees his past sins, if he rejects the appeal to his con- science then, and defers it to a more con- venient opportunity, he has no reason to expect that his attention will ever be again called with deep interest to the subject. He may live ; but he may live without the strivings of the Holy Spirit. When a man has once deliberately reject- ed the offers of mercy; when he has trifled with the influences of the Spirit of God, he has no right or reason to expect that that Spirit will ever strive with him again. Such, we have too much reason to fear, was the case with Felix. Though he often saw Paul again, and " communed with him," yet there is no account that he was again alarmed or awakened. And thus sinners often attend on the means of grace after they have grieved the Holy Spirit ; they listen to the doc- trines of the gospel, they hear its appeals, and its warnings, but they have no feel- ing, no interest; and die in tlieir sins. T A more convenient time. Greek, 'Taking time.' I will take a time for this. IT / will call/or thee. To hear thee further on this subject. This he did. ver. 2G. It is re- markable that Drusilla was not alarmed. She was as much involved in guilt as Felix ; but she, being a Jewess, had been accustomed to hear of a future judgment, until it caused in her mind no alarm. Perhaps also she depended on the rites and ceremonies of her religion as a suffi- cient expiation for her sins. She might have been resting on those false depen- dencies which go to free the conscience from a sense of guilt, and which thus be- guile and destroy the soul. 26. He hoped also. He thought that by giving him access to his friends, and by often meeting him himself, and showing A.D. 62.] CHAPTER XXV. 321 should have been given him of Paul, that he might loose him : wherefore he sent for him the oftener, and communed with him. 27 But after two years, Porcius kindness, Paul might be induced to at- tempt to purchase his freedom with a bribe. IT That money should have been given him of Paul. That Paul would give him money to procure a release. This shows the character of Felix. He was desirous of procuring a bribe. Paul had proved his mnocence, and should have been at once released. But Felix was influenced by avarice ; and he there- fore detamed Paul in custody.with the hope that, wearied with confinement, he would seek his release by a bribe. But Paul offered no bribe. He knew what was justice ; and he would not be guilty, therefore, of attempting to purchase what was his due, or of gratifying a man who prostituted his high office for the purpose of gain. The Roman governors in the provinces were commonly rapacious and avaricious, like Felix. They usually took the office for the purpose of its pecuniary advantage, and they consequently usually disregarded justice, and made the pro- curing of money their leading object. IT He sent for him the oftener. It may seem remarkable that he did not fear again be- ing alarmed. But the hope of money overcame all this. And having once re- sisted the reasoning of Paul, and the striv- ings of the Spirit of God, he seems to have had no further alarm or anxiety. He could again hear the same man, and the same truth, unaffected. When sinners have once grieved God's Spirit, they often ait with unconcern under the same truth which once alarmed them, and become entirely hardened and unconcerned. T And communed with him. And conversed with him. 27. But after two years. Paul was un- justly detained during all this time. The hope of Felix seems to have been to weary his patience, and induce him to purchase his freedom. IT Came info Fe- lix's room. As governor. IT Aiid Felix willing to show the Jews a pleasure. De- sirous of pleasing them, even at the ex- pense of justice. This shows the princi- ple on which he acted. IT Left Paul hound. Left him in custody to the charge of his successor. His object in this was to conciliate thaJews; that is, to secure thsir favour, and to prevent them, if pos- | Festus came mto Felix's room : and Felix, willing to shew " the Jews a pleasure, left Paul bound. CHAPTER XXV. IVFOW when Festus was come -•-^ into the province, after three a Mark 16.15. c.25.9. sible, from accusing him for the evils of his administration before the emperor. The account which Luke gives here coincides remarkably with that which Josephus has given. He says, that Por- cius Festus was sent as successor to Fe- lix by Nero. He does not indeed men- tion Paul, or say that Felix sought to con- ciliate the favour of the Jews. But he gives such an account as to make the statement by Luke perfectly consistent with his character while in office. He informs us that Felix was unpopular, and that there w^as reason to apprehend that the Jews would accuse him before the emperor; and, therefore, the statement in the Acts, that he would be willing to show the Jews a favour, is in perfect keeping with his character and circumstances, and is one of those undesigned coinci- dences, which show that the author of the Acts was fully acquainted with the cir- cumstances of the time, and that his his- tory is true. The account in Josephus is, that " when Porcius Festus was sent as successor to Felix by Nero, the principal inhabitants of Cesarea went up to Rome to accuse Felix; and he had been cer- tainly brought to punishment, unless Nero had yielded to the importunate soli- citations of his brother Pallas, who was at that time had in the greatest honour by him." Antiq. b. xx. ch. viii. $ 9. The plan of Felix, therefore, in suppressing the enmity of the Jews, and conciliating their favour by injustice to Paul, did not succeed ; and is one of those instances, so numerous in the world, where a man gains nothing by wickedness. He sought money from Paul by iniquity, and failed ; he sought by injustice to obtain the favour of the Jews, and failed in that also. And the inference from the whole transaction is, that " honesty is the best policy," and that man in any office should pursue a course of firm, and constant, and undeviating integrity. CHAPTER XXV. 1. Now vjhen Festus was come. Note, ch. xxiv. 27. IT Into the provirice. The province of Judea ; for Judea at that time was a Roman province. IT After three days. Having remained three days at Cesarea. H He ascended. This was 322 THE ACTS. [A. D. 62 days he ascended from Cesarea to Jerusalem. 2 Then the high-priest and the chief of the Jews informed him against Paul, and besought him, 3 And desired favour against him, that he would send for him to Jerusalem, laying ° wait in the way to kill him. a c.23.14 15. the usual language which described a journey to Jerusalem. Thus the Eng- lish people speak of going up to London, because it is the capital. See Note, eh. XV. 1. IS To Jerusalem. The governors of Judea at this time usually resided at Cesarea ; but as Jerusalem had been the former capital ; as it was still the seat of the religious solemnities; as the sanhe- drim held its meetings there ; and as the great, and rich, and learned men, and the priests resided there, it is' evident that a full knowledge of the state of the pro- vince could be obtained only there. Fes- tus therefore, having entered on the du- ties of his office, early went to Jerusalem to make himself acquainted with the af- fairs of the nation. 2. Then the high-priest. The high- priest at this time was Ismael, the son of Fabi. He had been promoted to that office by Agrippa. Josephus' Antiq. b. XX. ch. viii. § 8. It is probable, however, that the person here intended was Ana- nias, who had been high-priest, and who would retain the name. Notes, ch. xxiii. 2. Some MSS. read high-priests here in the plural number, and this reading is ap- proved by Mill and Griesbach. There is, however, no improbability in suppos- ing that the high-priest Ismael might have been also as much enraged against Paul as the others. IT Informed him against Paul. Informed him of the accu- sation against him ; and doubtless en- deavoured to prejudice the mind of Fes- tus against him. They thus showed their unrelenting disposition. It might have been supposed that after two years this unjust prosecution would be abandoned and forgotten. But malice does not thus forget its object ; and the spirit of perse- cution is not thus satisfied. It is evident that there was here every probability that injustice would be done to Paul, and that the mind of Festus would be biassed against him. He was a stranger to Paul, and to the embittered feehngs of the Jewish character. He would wish to 4 But Festus answered, that Paul should be kept at Cesarea, and that he himself would depart shortly thither. 5 Let them therefore, said he, which among you are able, go down v/ith me, and accuse this man, if there be any wickedness in him. conciliate their favour on entering on the duties of his office. And a strong repre- sentation therefore, made by the chief men of the nation, would be likely to prejudice him violently against Paul, and to unfit him for the exercise of impartial justice. 3. And desired favour against him. Desired the favour of Festus, that they might accomphsh their wicked purpose on Paul. IT Would send for him to Jeru- salem. Probably under a pretence that he might be tried by the sanhedrim ; or perhaps they wished Festus to hear the cause there, and to decide it while he was at Jerusalem. Their real motive is immediately stated. IT Lying wait in the way to kill him. That is, they would lie in wait, or they would employ a band of Sicarii, or assassins, to take his life on the journey. See Notes, ch. xxi. 38 ; xxiii. 12. It is altogether probable that if this request had been granted, Paul would have been killed. But God had promised him that he should bear witness to the truth at Rome (ch. xxiii. 11), and his providence was remarkable in thus influencing the mind of the Roman gover- nor, and defeating the plans of the Jew- ish council. 4. But Festus answered, &c. What in- duced Festus to refuse their request, is not known. It is probable, however, that he was apprized that Paul was a Roman citizen, and that his case could not come before the Jewish sanhedrim, but must be heard by himself As Cesarea was also at that time the residence of the Ro- man governor, and the place of holding the courts, and as Paul was lodged there safely, there did not appear any sufficient reason for removing him to Jerusalem for trial. Festus, however, granted them all that they could reasonably ask, and as- sured them that he should have" a speedy trial. 5. Which among you are ahle. Enjoy all the advantages of just trial, and ex- hibit your accusations with all the learn- A. D. 62.] CHAPTER XXV. 323 6 And when he had tarried among them ' more than ten days, he went down unto Cesarea; and the next day sitting in the judg- ment-seat, commanded Paul to be brought. 7 And when he was come, the Jews which came down from Jeru- salem stood round about, and laid many and grievous complaints against Paul, which " they could not prove. 1 or, as some copies read, no more than eight or ten days. ing and talent in your power. This was all that they could reasonably ask at his hands. 6. More than ten days. See the margin. The Syriac reads it, ' eight or ten.' The Vulgate, ' not more than eight or ten.' The Coptic, ' eight or ten.' Griesbach supposes this to be the true reading, and has admitted it into the text. IT SUlinfr in ike judgment-seat. On the tribunal ; or holding a court for the trial of Paul. ^ Commanded Paul to be brought. To be brought up for trial. He had been secur- ed, but was placed in the care of a sol- dier, vvho was commanded to let him have all the pardon that was consistent with his security. 7. Grievous complaints. Heavy accu- sations. Doubtless the same with which they had charged him before Felix, ch. xxiv. 5, 6. Comp. ch. xxv. 19. IT Which ihey could not prove, ch. xxiv. 13. 19. 8. While he answered, &c. See this answer more at length in ch. xxiv. 10 — 21. As the accusations against him were the same now as then, he made to them the same reply. 9. Bat Festus, willing to do the Jews a pleasure. Desirous of securing their fa- vour, as he had just entered on his ad- ministration. Corap. ch. xxiv. 27. In this he evinced rather a desire of popu- larity than an inclination to do justice. Had he been disposed to do right at once, he would have immediately discharged Paul. Festus perceived that the case was one that did not come fairly within the jurisdiction of a Roman magistrate; that it pertained solely to the customs and questions among the Jews (ver. 18—20) ; and he therefore proposed that the case should be tried before him at Jerusalem. It is remarkable, however, that he had such a sense of j'lstice, and law, as not to suffer the case to go out of his own 8 While he answered for him- self. Neither against the laws of the Jews, neither against the tem- ple, nor yet against Cesar, have I oifended any thing at all. 9 But Festus, willing to do the Jews a pleasure, answered Paul, and said, Wilt thou go up to Jeru- salem, and there be judged of these things before me 1 10 Then said Paul, I stand at Cesar's judgment-seat, where 1 oP8.35.ll. Matt.5.11,12. c.24.5,13. hands. He proposed still to hear the cause, but asked Paul whether he was willing that it should be tried at Jerusa- lem? As the question which he asked Paul, was one on which he was at liberty to take his own course, and as Paul had no reason to expect that his going to Jeru- salem would facilitate the cause of jus- tice, it is not remarkable that he declined the offer, as perhaps Festus supposed he would. 10. Then said Paid, &c. The reasons why Paul declined the proposal to be tried at Jerusalem are obvious. He had experienced so much violent persecution from his countrymen; and their minds were so full of prejudice, misconcep- tions, and enmity, that he had neither justice nor favour to hope at Iheir hands. He knew too that they had formerly plotted against his life, and that he had been removed to Cesarea for the purpose of safety. It would be madness and folly to throw himself again into their hand.s, or to give them another opjwrtu- nity to form a plan against his life. As he was, therefore, under no obligation to return to Jeru.salem ; and as Festus did not propose it because it could be sn{)- posed that justice would be promoted by it, but to gratify the Jews, Paul prudently declined the proposal, and appealed to the Roman emperor. IT I stand at Cesar's judgment-seat. The Roman emperors after Julius Cesar were all called Cesar ; thus, Augustus Cesar, Claudius Ce.sar, &c., as all the kings of Egypt were called Pharaoh, though they had each his pro- per name, as Pharaoh Necho, &c. The emperor at this time (a. d. 60) was Ne- ro, one of the most cruel and impious men that ever sat on a throne. It was under him that Paul was afterwards beheaded. When Paul says, "I stand at Cesar's judgment-seat," he means io 324 THE ACTS. [A. D. 62. ought to be judged : to the Jews have I done no wrong, as thou very well knowest. 11 For if I be an offender or say that he regarded the tribunal be- fore which he then stood, and on which Festus sat, as really the judgment-seat of Cesar. The procurator, or governor, held his commission from the Roman emperor, and it was, in fact, his tribu- nal. The reason why Paul made this declaration, may be thus expressed : ' I am a Roman citizen. I have a right to justice. I am under no obligation to put myself again in the hands of the Jews. I have a right to a fair and im- partial trial ; and I claim the protection and privileges which all Roman citizens have before their tribunals ; the right of a fair and just trial.' It was, therefore, a severe rebuke of Festus for proposing to depart from the known justice of the Roman laws; and, for the sake of popu- larity, proposing to him to put himself in the hands of his enemies. IT Where 1 ought to be judged. Where I have a right to demand and expect justice. I have a right to be tried where courts are usually held, and according to all the forms of equity which are usually ob- served. IT / have done no lorong. I have not injured their persons, property, cha- racter, or religion. This was a bold ap- peal which his consciousness of inno- cence, and the whole course of proceed- ings enabled him to make, without the possibility of their gainsaying it. IT As thou very well knowest. Festus knew, probably, that Paul had been tried by Felix, and that nothing was proved against him. He had now seen the spirit of the Jews, and the cause why they arraigned him. He had given Paul a trial, and had called on the Jews to adduce their " able" men to accuse him, and after all, nothing had been proved against him. Festus knew therefore that he was innocent. This abundantly ap- pears also from his own confession, ver. 18, 19. As he knew this, and as Festus was proposing to depart from the regular course of justice for the sake of popu- larity, it was proper for Paul to use the strong language of rebuke, and to claim what he knew Festus did not dare to deny him, the protection of the Roman laws. Conscious innocence may be bold ; and Christians have a right to insist on impartial justice, and the protection of the laws. Aiaa, how many magistrates there have been like Festus, who, when have committed any thing worthy of death, 1 refuse not to die ; but if there be none of these things whereof these accuse me, no man Christians have been arraigned before them, have been fully satisfied of their innocence, but who, for the sake of popu- larity, have departed from all the rules of law, and all the claims of justice. 11. For if I be an offender. If I have injured the Jews so as to deserve death. If it can be proved that I have done in- jury to any one. IT / refuse not to die. I have no wish to escape justice. I do not wish to evade ihe laws, or to take advantage of any circumstances to screen me from just punishment. Paul's whole course showed that this was the noble spirit which actuated him. No true Christian wishes to escape from the laws. He will honour them, and not seek to evade them. But, like other men, he has rights ; and he may and should in- sist that justice should be done. IT No man may deliver me unto them. No man shall be allowed to do it. This bold and confident declaration Paul could make, because he knew what the law required, and he knew that Festus would not dare to deliver him up contrary to the law. Boldness is not incompatible with Christianity; and innocence, when its rights are invaded, is always bold. Jesus firmly asserted his rights when on trial (John xviii. 23), and no man is under obligation to submit to he trampled on by an unjust tribunal in violation of the laws. II / appeal unto Cesar. I appeal to the Roman emperor, and carry my cause directly before him. By the Vale- rian, Porcian, and Sempronian laws, it had been enacted, that if any magistrate should be about to beat, or to put to death any Roman citizen, the accused could appeal to the Roman people, and this appeal carried the cause to Rome. The law was so far changed under the emperors, that the cause should be car- ried before the emperor, instead of the people. Every citizen had the right of this appeal ; and when it was made, the accused was sent to Rome for trial. Thus Pliny (Ep. 10. 97) says, that those Chris- tians who were accused, and who, being Roman citizens, appealed to Cesar, he sent to Rome to be tried. The reason why Paul made this appeal was, that he saw that justice would not be done him by the Roman governor. He had been tried by Felix, and justice had been de- nied him, and he was detained a prisoner A. D. 62.] CHAPTER XXV. 325 1 ap- may deliver me unto them peal " unto Cesar. 12 Then Festus, when he had conferred with the council, answer- ed, Hast thou appealed unto Ce- sar'? unto Cesar shalt thou go. a c.26.32. in violation of law, to gratify the Jews ; he had now been tried by Festus, and saw that he was pursuing the same course ; and he resolved, therefore, to assert his rights, and remove the cause far from Jerusalem, and from the preju- diced men in that city, at once to Home. It was in this mysterious way that Paul's long cherished desire to see the Roman church, and to preach the gospel there, was to be gratified. Comp. Note on Rom. i. 9 — 11. For this he had prayed long (Rom. i. 10 ; xv. 23, 24), and now at length this purpose was to be fulfilled. God answers prayer ; but it is often in a way which we little anticipate. He so orders the train of events ; he so places us amidst a press of circumstances, that the desire is granted in a way which we could never have anticipated, but which shows in the best manner that he is a hearer of prayer. 12. When he had conferred with the council. With his associate judges, or ■with those who were his counsellors in the administration of justice. They were made up of the chief persons, probably military as well as civil, who were about him, and who were his assistants in the administration of the affairs of the pro- vince. IT Unto Cenar shall thou go. He was willing in this way to rid himself of this trial, and of the vexation attend- ing it He did not dare to deliver him to the Jews in violation of the Roman laws ; and he was not willing to do jus- tice to Paul, and thus make himself un- popular with the Jews. He was, there- fore, probably rejoiced at the opportunity of thus freeing himself from all the trou- ble in the case, in a manner against which none could object. 13. And after certain days, king Agrip- pa. This Agrippa was the son of Herod Agrippa (Acts xii. 1), and great grandson of Herod the Great. His mother's name was Cypros. Josephus' Jewish Wars, b. ii. ch. xi. ^ 6. When his father died, he was at Rome with the emperor Claudius. Josephus says that the emperor was in- clined to bestow upon him all his father's dominions, but was dissuaded by his min- isters. The reason of this was that it 2E 13 And after certain days, king Agrippa and Bernice came unto Cesarea, to salute Festus. 14 And when they had been there many days, Festus declared Paul's cause unto the king, saying, was thought imprudent to bestow so large a kingdom on so young a man, and one so inexperienced. Accordingly, Claudius sent Cuspius Fadus to be Pro- curator of Judea, and of the entire king- dom. Josephus' Antiq. b. xix. ch. ix. § 2. When Herod, the brother of his father Agrippa the Great, died in the eighth year of the reign of Claudius, his king- dom — the kingdom of Chalcis, was be- stowed by Claudius on Agrippa. Jose- phus' Antiq. b. xx. ch. v. $ 2. Afterwards he bestowed on him the tetrarchy of Philip and Batanea, and added to it Tra- chonitis with Abila. Antiq. b. xx. ch. ^^i. § 1. After the death of Claudius, Nero his successor added to his domin- ions Julias in Perea, and a part of Gali- lee. Agrippa had been brought up at Rome ; and was strongly attached to the Romans. When the troubles commenced in Judea which ended in the destruction of Jerusalem, he did all that he could to preserve peace and order, but in vain. He afterwards joined his troops with those of the Romans, and assisted them at the destruction of Jerusalem. After the captivity of that city, he went to Rome with his sister Bernice, where he ended his days. He died at the age of seventy years, about A. D. 90. His man- ner of living with his sister, gave occa- sion to reports respecting him very little to his advantage. IT Aiid Bernice. She was sister of Agrippa. She had been married to Herod, king of Chalcis, her own uncle by her father's side. After his death, she proposed to Polemon king of Pontus and part of Cilicia, that if he would become circumcised she would marry him. He complied, but she did not continue long with him. After she left him, she returned to her brother Agrippa with whom she lived in a man- ner such as to excite scandal. Josephus directly charges her with incest with her brother Agrippa. Antiq. b. xx. ch. vii. $3. IF To salute Festus. To show Iiim respect as the governor of Judea. 14. Festus declared Faid'.f cause. He did this, probably, because Agrippa being a Jew, would be supposed to be interest- ed in the case. It was natural that this 326 THE ACTS. [A. D. 62. There is a certain man left in bonds by Felix. 15 About whom, when ° I was at Jerusalem, the chief priests and the elders of the Jews informed me^ desiring to have judgment against him. 16 To whojn I answered, It is not the manner of the Romans to deliver any man to die, before that he which is accused have the ac- cusers face to face, and have li- cense to answer for himself con- a ver.2,3. trial should be a topic of conversation, and perhaps Festus might be disposed to ask what was proper to be done in such cases. V Ijejt in bonds. Greek, " a prisoner." Sco-fitaq. He was left in custo- dy^ probably in the keeping of a soldier, ch. xxiv. 23. 27. 15. About whom, &.C. See ver. 1 — 5. IT To have judgme?it against him. To have him condemned. Ifi. It is not the maimer, &c. He here states the reasons which he gave to the Jews for not delivering Paul into their hands. In ver. 4, 5. we have an account of the fact that he would not accede to the requests of the Jews ; and he here states that the reason of" his refusal was, that it was contrary to the Roman law. Appjan in his Roman history says, " it is not their custom to condemn men before they are heard." Philo de Prsesi. Rom. says the same thing. In Tacitus (Annal. ii.), it is said, " a defendant is not to be prohibited from addi:cing ail things, by which his innocence may be established." It was for this, that the equity of the Roman jurisprudence was celebrated throughout the world. We may remark that it is a subject of sincere gratitude to the God of our nation, that this privilege is enjoyed in the highest perfection in this land. It is the privilege of every man here to be heard ; to know the charges against him ; to be confronted with the witnesses ; to make his defence ; and to be tried by the laws, and not by the passions and caprices of men. In this respect our jurisprudence surpasses all that Rome ever enjoyed ; and is not in- ferior to that of the most favoured nation of the earth. If To deliver. To give him up as a favour (x»e''C^'^^"')< to popu- lar clamour and caprice. Yet our Sa- viour, in violation of the Roman laws, was thiis given up by Pilate. Matt, xxvii. ceming the crime laid against him. 17 Therefore when * they were come hither, without any delay on the morrow I sat on the judgment- seat, and commanded the man to be brought forth. 18 Against whom, when the accusers stood up, they brought none accusation of such things as I supposed : 19 But '^ had certain questions against him of their own supersti- b ver.6. t C.I8.15. 18 — 25. IT Have the accusers face to face. That he may know who they are, and hear their accusations, and refute them. Nothing contributes more to justice than this. Tyrants suffer men to be accused without knowing who the accusers are, and without an opportunity of meeting the charges. It is one great principle of modern jurisprudence, that the accused may know the accusers, and be permitted to confront the witnesses, and adduce alt the testimony possible in his own de- fence. IT And have license. Greek, ' place of apology,' may have the liljerty of de- fending himself. 17. Therefore when they were come hither, &c. See ver. 6. 18. No7ie accusation, &c. No charge as I expected of a breach of the peace ; of a violation of the Roman law ; of atro- cious crime. It was natural that Festus should suppose that they would accuse Paul of some such offence. He had been arraigned before Felix ; had been two years in custody ; and the Jews were ex- ceedingly violent against him. Ail this, Festus would presume, must have arisen from some flagrant and open violation of the laws. 19. But had certain questions. Certain inquiries, or litigated and disputed sub- jects ; certain poinf-s of dispute in which they differed. Zy^TYi^iruT^vu. \\ Of their own superstition. ^ua-tSxi/iovlxg. This word properly denotes the worship, or fear of demons ; but was applied ty the Greeks and Romans to the worship of their gods. It is the same word which is used in Acts xvii. 22. where it is used in a good sense. See Note on that place. There are two reasons for thinking that Festus used the word here in a good sense, and not in the sense in which we use the word superstition. (1 .) It was the word by which the worship of the Greeks and A. D. 63.] CHAPTER XXV. 337 tion, and of one Jesus, which was dead, whom Paul affirmed to be alive. 20 And because ' I doubted of such manner of questions, I asked him whether he would go to Jeru- salem, and there be judged of these matters. 21 But when Paul had appealed to be reserved unto the ^ hearing of Augustus, I commanded him to be kept till I might send him to Cesar. ' or, 1 uias doubtful h or, htdgment. Romans, and, therefore, of Festus him- fc-elf, was denoted, and he would naturally use it in a similar sense in applying it to the Jews. He would wish simply to de- scribe their worship in such language as he was accustomed to use when speaking of religion. (2.) He knew that Agrippa was a Jew. Festus would not probably epeak of the religion of his royal guest as superstition, but would speak of it with respect. He meant, therefore, to say simply, that they had certain inquiries about their own religion ; but accused faim of no crime against the Roman laws. IT And of one Jesus, which ivas dead. Gr. 'Of one dead Jesus.' It is evident that Festus had no belief that Jesus had been raised up ; and in this he would expect that Agrippa would concur with him. Paul had admitted that Jesus had been put to death ; but he maintained that he had been raised from the dead. As Fes- tus did not believe this, he spoke of it with the utmost contempt. ' They had a dispute about one dead Jesus, whom Paul affirmed to be alive.' In this man- ner a Roman magistrate could speak of the glorious truth of the Christian reli- gion; and this shows the spirit with which the great mass of philosophers and states- men regarded its doctrines. 20. And because I doubted of such man- ner of questio7is. See the margin. Be- cause I hesitated about the right way of disposing of them ; because 1 was igno- rant of their nature and bearing, I pro- posed to go to Jerusalem, that the matter might be there more fully investigated. It is obvious, that if Paul was not found guilty of any violation of the laws, he should have been at once discharged. Some interpreters understand this as af- firming that he was not satisfied about tlie question of Paul's innocence, or certain whether he ought to be set at liberty or not. 22 Then Agrippa said unto Fes- tus, I would also hear the man my- self. To-morrow, said he, thou shalt hear him. 23 And on the morrow, v/hen Agrippa' was come, and Bernice, with great " pomp, and was entered into the place of hearing, with the chief captains, and principal men of the city, at Festus' command- ment Paul * was brought forth. 24 And Festus said. King Agrip- pa, and all men which are here o Ezek.7.24. b c.9.15, I 21. But V)hen he had appealed, ver. 11 IT To be reserved. To be kept ; not to be tried at Jerusalem, but to be sent to Rome for trial. IT Unto the hearing. Margin, " the judgment." That Augustus might hear and decide the cause. IT Of Angust^is. The reigning emperor at this time was Nero. The name Augustus (i;£,3^Ki/Ta(ri.«;) ; with much show, parade, and splendour. It was an occa- sion on which he could exhibit much of the splendour of royalty, and he chose to do it. IT Into the place of hearing. The court-room ; or the place where the judges heard and tried causes. IT With the chief captains. Gr. The chiliarchs ; the com- manders of a thousand men. It means here, that the military officers were as- sembled. ^ The principal men of the city. The civil officers, or the men of reputation and infiuence. 24. Have dealt with me. Have appeared 328 THE ACTS. [A. D. 62. present with us, ye see this man, about whom all " the multitude of the Jews have dealt with me, both at Jerusalem, and also here, crying- that ^ he ouffht not to live any longer. 25 But when I found that he had committed nothing <^ worthy of death, and that he himself hath appealed '^ to Augustus, I have de- termined to send him. a ver.3,7. d ver.U,12, ^> c.22.22. c c.23.9,29; 26.31. before me, desiring me to try him. They have urged me to condemn him, II Cry- ing out, &c. Comp. ch. xxii. 22. They had sought that he should be put to death. 2G. Of whom. Respecting his charac- ter, opinions, manner of life ; and re- specting the charges against him. % No certain thing. Nothing definite, and well established. They had not accused Paul of any crime against the Roman laws ; and Festus professes himself too ignorant of the customs of the Jews to inform the emperor distinctly of the nature of the charges, and the subject of trial. IT Unto my lord. To the emperor; to Cesar. This name Lord, the emperors Augustus and Tiberius had rejected, and would not suffer it to be applied to them. Sue- tonius (Life of Augustus, v. 53.) says " the appellation of Lord he always abhorred as abominable and execrable." See also Suetonius' Life of Tiberius, v. 27. The emperors that succeeded them, however, admitted the title, and suffered themselves to be called by this name. Nothing would be more satisfactory to Nero, the reigning emperor, than this title. If / might have somewhat to write. As Agrippa was a Jew, and was acquainted with the customs and doctrine of the Jews, Festus supposed that after hearing Paul, he would be able to inform him of the exact nature of these charges, so that he could present the case intelligibly to the emperor. 27. For it seemeth to me unreasonable. Festus felt that he was placed in an em- barrassing situation, lie was about to send n prisoner to Rome to be tried, who had been tried by himself and who had ap- pealed from his jurisdiction ; and yet he was ignorant of the charges against him, and of the nature of his offences, if any had been committed. When prisoners were thus sent to Rome to be tried before the emperor, it would be proper that the chargesshould be all specified, and theevi- dence stated by which they were support- 26 Of whom 1 have no certain thing to write unto my lord. Where- fore I have brought him forth before you, and specially before thee, O king Agrippa, that, after examina- tion had, I might have somewhat to write. 27 For * it seemeth to me unrea- sonable, to send a prisoner, and not withal to signify the crimes laid against him. e Prov.18.13. Jno.7.51. ed. Yet Festus could do neither; and it is not wonderful that he felt himself per- plexed and embarrassed ; and that he was glad to avail himself" of the desire which Agrippa had expressed to hear Paul, that he might be able to specify the charges against him. IT Withal. Also; at the same time. IF To signify. To spe- cify, or make them know. In concluding this chapter, we may observe: (I.) That in the "case of Agrippa, we have an instance of the reasons which induce many men to hear the gospel. He had no belief in it ; he had no con- cern for its truth or its promises ; but he was led by curiosity to desire to hear the minister of the gospel of Christ. Curi- osity thus draws multitudes to the sanc- tuary. In many instances, they remain unaffected and unconcerned in regard to its provisions of mercy. They listen, and are unmoved, and die in their sins. In many instances, like Agrippa, they are almost pereuaded to be Christians, ch. xxvi. 28. But, like him, they resist the appeals ; and die uninterested in the plan of salvation. In some instances, they are converted ; and their curiosity, like that of Zaccheus, is made the means of their embracing the Saviour. Luke xix. 1 — 9. Whatever may be the motive which in- duces men to desire to hear, it is the duty of the ministry cheerfully and thankfully, like Paul, to state the truth, and to defend the Christian religion. (2.) In Festus we have a specimen of the manner in which the great men, and the rich, and the proud, usually regard Christianity. They esteem it to be a sub- ject of inquiry, in which they have no interest; a question about "one dead Je- sus," whom Christians affirm to.be alive. Whether he be alive or rot; whether Christianity be true or false, they suppose is an inquiry which does not pertain to them. Strange that it did not occur to Festus that if he wa.t alive, his religion A. D. 62.] CHAPTER XXVI. 329 CHAPTER XXVI. THHEN Agrippa said unto Paul, -^ Thou art permitted to speak for thyself. Then Paul stretched forth the hand, and answered for him- self: was true ; and that it was possible that it might be from God. And strange that the men of this world regard the Chris- tian religion as a subject in which they have no personal interest, but as one con- cerning which Christians only should in- quire, and in which they alone should feel any concern. (3.) In Paul we have the example of a man unlike both Festus and Agrippa. He felt a deep interest in the subject — a subject which pertained as much to them as to him. He was willing not only to look at it with curiosity, but to stake his iife, his reputation, his all, on its truth. He was willing to defend it every where, and before any class of men. At the same time that he urged his rights as a Roman citizen, yet it was mainly that he might preach the gospel. At the same time that he was anxious to secure justice to himself, yet his chief anxiety was to declare the truth of God. Before any tribunal ; before any class of men , in the presence of princes, nobles, and kings ; of Romans and of Jews, he was ready to pour forth irresistible eloquence and ar- gument in defence of the truth. Who would not rather be Paul than either Festus or Agrippa ? Who would not rather be a prixoner like him, than invest- ed with authority like Festus, or clothed in splendour like Agrippa ? And who would not rather be an honest and cordial believer of the gospel like Paul, than, like them, to be cold contemners or neglecters of the God that made them, and of the Saviour that died, and rose again. CHAPTER XXVI. 1. Then Paul stretched forth the hand. See Note, eh. xxi. 40. This was the usual posture of orators or public speakers. The ancient statues are commonly made in this way, with the right hand extended. The dress of the ancients favoured this. The long and loose robe, or outer gar- ment, was fastened usually with a hook or clasp on the right shoulder, and thus left the arm at full liberty. T And an- swered for himself. It cannot be sup- posed that Paul expected that his defence would be attended with a release from confinement ; for he had himself appeal- ed to the Roman emperor, ch. xxv. 11. This design in speaking before Agrippa 2e 2 2 1 think myself happy, king Agrippa, because I shall answer for myself this day before thee, touching all the things whereof 1 am accused of the Jews : 3 Especially, because 7Ar?zoiy thee was, doubtless, (1.) To vindicate his cha- racter, and obtain Agrippa's attestation to his innocence, that thus he might allay the anger of the Jews; (2.) To obtain a correct representation of the case to the emperor, as Festus had desired this in order that Agrippa might enable him to make a fair statement of the case (ch. xxv. 26, 27) ; and, (3.) To defend his own conversion, and the truth of Christianity, and to preach the gospel in the hearing of Agrippa and the attendants, with a hope that their minds might be improved by the truth, and that they might be con- verted to God. 2. / think myself happy. I esteem ir. a favour and a privilege to be permitted to make my defence before one acquaint- ed with Jewish customs and opinions. His defence, on former occasions, had been before Roman magistrates, who had little acquaintance with the opinions and customs of the Jews, who were not dis- posed to listen to the discussion of the points of difference between him and them, and who looked upon all their controversies with contempt. See ch. xxiv. xxv. They were, therefore, litUe qualified to decide a question which was closely connected with the Jewish cus- toms and doctrines; and Paul now re- joiced to know that he was before one, who, from his acquaintance with the Jewish customs and belief, would be able to appreciate his arguments and motives. Paul was not now on his trial ; but he was to defend himself, or state his cause, so that Agrippa might be able to aid Festus in transmitting a true account of the case to the Roman emperor. It was his interest and duty, therefore, to defend himself as well as possible ; and to put him in possession of all the facts in the case. His defence is, consequently, made up chiefly of a most eloquent statement of the facts just as they had occurred. T / shall answer. I shall be permitted to make a statement, or to defend myself. IT Touching, &c. Respecting. IT Where- of I am accused of the Jews. By the Jews. The matters of the accusation were, his being a mover of sedition ; a ringleader of the Christians, and a pro- faner of the temple, ch. xxiv. 5, 6. 3. To be expert. To be skilled, or well 330 THE ACTS. [A. D. 62. to be expert " in all customs and questions which are among the Jews: wherefore I beseech thee to hear ' me patiently. 4 My manner <= of life from my youth, which was at the first among mine own nation at Jerusalem, o Deut. 17.18. b c.24.4. cETim.S.lO. acquainted. H In alt customa. Rites, in- stitutions, laws, &c. Every thing per- taining to the Mosaic ritual, &c. IT And questions. Subjects of debate, and of various opinions. The inquiries which had existed between the Pharisees, Sad- ducees, scribes, &c. Paul could say this of Agrippa without falsehood or flattery. Agrippa was a Jew; and had passed much of his time in the kingdom over which he presided ; and though he had passed the early part of his life chiefly at Rome, yet it was natural that he should make himself acquainted with the reli- gion of his fathers. Paul did not know how to flatter men ; but he was not un- willing to state the simple truth, and to commend men as far as truth would permit. IT Wherefore. On this account ; beciiuse you are acquainted with those customs. The Romans, who regarded those customs as superstitious, and those questions as matters to be treated with contempt, could not listen to their dis- cussion with patience. Agrippa, who knew their real importance, would be dis- posed to lend to all inquiries respecting them a patient attention. 4. My manner of life. My opinions, principles, and conduct. IT From my youth. Paul was born in Tarsus ; but at an early period he had been sent to Je- rusalem for the purpose of education in the school of Gamaliel, ch. xxii. 3. IT Which was at the first. Which was from the beginning ; the early part of which ; the time when the opinions and habits are formed. T Know all the Jews, It is not at all improbable that Paul was distinguished in the school of Gamaliel for zeal in the Jewish religion. The fact that he was early intrusted with a commission against the Christians (ch. ix.), shows that he was known. Comp. Phil, lii. 4 — 6. He might appeal to them, there- fore, in regard to the early part of his life ; and, doubtless, to the very men who had been his violent accusers. 5. Which knew me. Who were well acquainted with me. IT From the begin- ning. 'Aviu^iv. Formerly; or from the very commencement of ray career. Who know all the Jews ; 5 Which knew me from the be- ginning, if they would testify, that after the most straitest sect of our religion, I lived a Pharisee. ^ 6 And now * I stand and am judged for the hope of the pro- d c.23.3. Fbil.3.5. e c.23.6. were perfectly apprized of my whole course. IT If they would testify. If they would bear witness to what they knew. ^ I'hat after the most straitest. The most rigid ; the most strict ; not only in regard to the written law of God, but the tradi- tions of the elders. Paul himself else- where testifies (Phil. iii. 4 — 6), that he had enjoyed all the advantages of birth and training in the Jewish religion, and that he had early distinguished himself by his observance of its rites and cus- toms. IT Sect. Division, or party. H I lived a Pharisee. I lived in accordance with the rules and doctrines of the Phari- sees. See Note, Matt. iii. 7. The rea- sons why Paul here refers to his early life are, (1.) As he had lived during the early period of his life without crime; as his principles had been settled by the instruction of the most able of their teachers, it was to be presumed that his subsequent life had been of a similar character. (2.) As he, at that period of his life, evinced the utmost zeal for the laws and customs of his country, it was to be presumed that he would not be found opposing or reviling them at any subsequent period. From the strictness and conscientiousness of his past life, he supposed that Agrippa might argue fa- vourably respecting his subsequent con- duct. A virtuous and religious course in early life is usually a sure pledge of virtue and integrity in subsequent years. 6. And now I stand. I stand before the tribunal. I am arraigned. IF And am judged. Am tried with reference to be- ing judged. I am undergoing a trial on the point in which all my nation are agreed. IT For the hope. On account of the hope; or because, in common with my countrymen, I had entertained this hope, and now believe in its fulfilment IT Of the promise, &c. See the references in the margin. It is not quite certain whether Paul refers here to the promise of the Messiah, or to the hope of the resurrection of the dead. When he sto'yd before the Jewish sanhedrim (ch. xxiii. 6), he said that he was called in ques- tion on account of holding the doctrine A.D. 62.] CHAPTER XXVI. 331 fa- mise * made of God unto our thers : 7 Unto which promise our twelve tribes, instantly serving ' God ' day o Gen.3.15; M.18; 49.10. Deut.18.15. 2Sani.7.12. Ps. 132.11. I5a.4.2; 7.14; 9.6,7. Jer.23.5; 33.14-16. Ezek.34. 23. Dan.9.-24. Mic.7.20. Zech. 13.1,7. Mal.3.1. c.13.32. Gal.4.4. of the resurrection of the dead. But it may be observed, that in Paul's view, the two things were closely united. He hoped that the Messiah would come, and he hoped therefore for the resurrection of the dead. He believed that he had come, and had risen; and therefore he believed that the dead would rise. He argued the one from the other. And as he believed that Jesus was the Messiah, and that he had risen from the dead, and had thus furnished a demonstration that the dead would rise, it was evident that the subject of controversy between him and the Jews involved every thing that was vital to their opinions and their hopes. See ver. 8. IT Made of God. Made by God. See the marginal re- ferences. The promises had been made to the fathers of a Messiah to come, and that embraced the promise of a future state, or of the resurrection of the dead. It will help us to understand the stress which Paul and the other apostles laid on the doctrine of the resurrection of the dead, to remember that it involved the whole doctrine of the separate existence of the soul, and of a future state. The Sadducees denied all this ; and when the Pharisees, the Saviour, and the apostles opposed them, they did it by showing that there would be a future state of rewards and punishments. See the argument of the Saviour with the Sadducees explain- ed in the Notes, Luke xx. 27—38. IT Unto our fathers. Our ancestors, the patri- archs, &c. 7. Unto which promise. To the fulfil- ment of which promise, Ihey hope to come : i. e. they hope and believe that the promise will be fulfilled, and that they will partake of its benefits. IT Our txuelve tribes. This was the name by which the Jews were designated. The ancient Jewish nation had hoped to come to that promise; it had been the hope and expectation of the nation. Long before the coming of the Messiah, ten of the twelve tribes had been carried captive to Assyria, and had not returned, leaving but the two tribes of Benjamin and Judah. But the name, ' the twelve tribes,' to designate the Jewish people and night, hope to come. For which hope's sake, king Agrippa, I am accused of the Jews. 8 Why ■= should it be thought a b Luke 2.37. lThess.3.10. c lCor.15.12,20. 1 night and day. would be still retained. Comp. James i. 1. Paul here says that the hope had been that of the Jewish nation. Except the comparatively small portion of the Sadducees, the great mass of the nation had held to the doctrine of a future state. This Agrippa would well know. V In- stantly. Constantly ; with intensity ; with an effort (Jv i-ATsvlx); with zeal. This was true ; for amidst all the sins of the nation, they observed with punctuality and zeal the outward forms of the wor- ship of God. IT Serving God. In the ordinances and observances of the tem- ple. As a nation, they did not serve him in their hearts ; but they kept up the out- ward form of religious worship. ^ Day and night. With unwearied zeal ; with constancy and ardour. Luke ii. 37. The ordinary Jewish services and sacrifices were in the morning and evening, and might be said to be performed day and night. Some of their services, as the paschal supper, were prolonged usually till late at night. The main idea is, that they kept up the worship of God with constant and untiring zeal and devotion. IT For which heme's sake. On account of my cherishing this hope in common with the great mass of my countrj^men. See ch. xxiii. 6. If Paul could convince Agrippa that the main point of his of- fence was that which had been the common belief of his countrymen, it would show to his satisfaction that he was innocent. And on this ground Paul put his defence ; that he held only that which the mass of the nation had believ- ed ; and that he maintained this in the only consistent and defensible manner — that God had, in fact, raised up the Mes- siah, and had thus given assurance that the dead should rise. 8. Why should it be thought, &c. The force of this question will be better seen by an interrogation point after v)hy (tO- ' What ! is it to be thought a thing in- credible ?' &c. It intimates surprise that it should be thought incredible ; or im- plies that no reason could be given why such a doctrine should be unworthy of belief IT A thing incredible. A doctrine which cannot be credited or beheved. 332 THE ACTS. [A. D. 62. thing incredible with you, that God should raise the dead 1 9 1" verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth. a lTim.1.13. Why should it be regarded as absurd. ^ With. you. This is in the plural num- ber ; and it is evident that Paul here ad- dressed not Agrippa alone, but those who were with him. There is no evidence that Agrippa doubted that the dead could be raised; but Festus, and those who were with him, probably did ; and Paul, in the ardour of his speech, turned and addressed the entire assembly. It is very evident that we have only an outline of this argument, and there is every reason to suppose that Paul would dwell on each part of the subject at greater length than is here recorded. IT ^Fhat God should raise the dead. Why should it be re- garded as absurd that God — w ho has all power; who was the creator of all ; who was tile author of the human frame — should again restore man to life, and con- tinue his future existence. The resur- rection is no more incredible than the original creation of the human body, and it is attended with no greater difficulties. And as the perfections of God will be illustrated by his raising up the dead ; as the future state is necessary to the pur- poses of justice in vindicating the just, and punishing the unjust ; and as God is a righteous moral governor, it should not be regarded as an absurdity that he will raise up those who have died, and bring them to judgment. 9. I verily thought. I indeed c^e'v^ sup- posed. Paul here commences the ac- count of his conversion, and states the evidence on which he judged that he was called of God to do what he had done. He begins by saying that it was not because he was originally disposed to be a Christian, but that he was vio- lently and conscientiously opposed to Je- sus of Nazareth, and had been converted when in the full career of opposition to him and his cause IT With rnyself. I thought to myself; or, I myself "thought. He had before stated the hopes and ex- pectations of his countrymen, ver. 6 — 8. He now speaks* of his own views and purposes. 'For myself, I thought,' &c. IT That 1 ought to do. That I was bound, or that it was a duty incumbent on me. Ahi/. 'I thought that I owed it to my country, to my religion, and to my God, 10 "Which thing I also did in * Jerusalem : and many of the saints did I shut up in prison, having re- ceived authority '^ from the chief priests ; and when they were put to death, I gave my voice against them. 1 c.8.3. Gal.1.13. cc.l9.14. to oppose in every manner the claims of Jesus of Nazareth to be the Messiah.' We here see that Paul was conscientious, and that a man may be conscientious even when engaged in enormous wick- edness. It is no evidence that a man is right because he is conscientious. No small part of the crimes against human laws, and almost all the cruel persecu- tions against Christians, have been car- ried on under the plea of conscience. Paul here re/iers to his conscientiousness in persecution, to show that it was no slight matter which could have changed his course. As he was governed in per- secution by conscience, it could have been only by a force of demonstration, and by the urgency of conscience equally clear and strong, that could ever have induced him to abandon this course, and become a friend of that Saviour whom he had thus persecuted. IF Many things. As much as possible. He was not satisfied with Si few things — a few words, or pur- poses, or arguments; but he felt bound to do as much as possible to put down the new religion. H Contrary to the name, &c. In opposition to Jesus himself, or to his claims to he the Messiah. The name is often used to denote the person him- self ch. iii. 6. 10. Which thing I did, &c. ch. viii. 3. And many of the saints, &c. Many Chris- tians, ch. viii. 3. IT A7ul v)hen they were put to death. In the history of those transactions there is no account of any Christian being put to death, except Ste- phen. Acts vii. But there is no impro- bability in supposing that the same thing which had happened to Stephen, had occurred in other cases. Stephen was the first martyr, and as he was a promi- nent man, his case is particularly record- ed. ^ I gave my voice. Paul was not a member of the sanhedrim, and this does not mean that he voted, but simply that he joined in the persecution ; he approv- ed it; he assented to the putting of the saints to death. Comp. ch. xxii. 20. The Syriac renders it, "1 joined with those who condemned them." It is evident also that Paul instigated them in this persecution, and urged them on to deeds of blood and cruelty. A. D. 62.] CHAPTER XXVi. 333 11 And 1 punished them oft in * every synagogue, and compelled them to blaspheme ; and being ex- ceedingly mad against them, I per- secuted them even unto strange cities. 12 Whereupon as I went * to Damascus, w^ith authority and commission from the chief priests, 13 At mid-day, O king, I saw in the way a light from heaven, above the brightness of the sun, shining round about me, and them which journeyed with me. c c.22.19. b c.9.3. 11. And I punished them of 1 1 &.C. See ch. xxii. 19. ^ And compelled them to blaspheme. To blaspheme the name of Jesus, by denying that he was the Mes- siah, and by admitting that he was an impostor. This was the object which they had in view in the persecution. It was not to make them blaspheme or re- proach God, but to deny that Jesus was the Messiah, and to reproach him as a deceiver and an impostor. It is not ne- cessarily implied in the expression, " and compelled them to blaspheme," that he succeeded in doing it; but that he vio- lently endeavoured to make them aposta- tize from the Christian religion, and deny the Lord Jesus. It is certainly not impossible that a few might thus have been induced by the authority of the san- hedrim, and by the threats ol" Paul to do it ; but it is certain that the great mass of Christians adhered firmly to their be- lief that Jesus was the Messiah. IT And being exceedingly mad. Nothing could more forcibly express his rage and vio- lence against the Christians. He raged like a madman ; he was so indignant that he laid aside all appearance of reason ; and with the fury and violence of a ma- niac, he endeavoured to exterminate them from the earth. None but a madman will persecute men on account of their religious opinions ; and all persecutions have been conducted like this, with the violence, and fury, and ungovernable temper of maniacs. IT Unto strange cities. Unto foreign cities; cities out of Judea. The principal instance of this was his going to Damascus; but there is no evi- dence that he did not intend also to visit other cities out of Judea, and bring the Christians there, if he found any, to Jeru- salem. 14 And when we were are all fallen to the earth, 1 heard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why persecutest thou me 1 it is hard for thee to kick against the pricks. 15 And I said. Who art thou, Lord"? And he said, I am Jesus whom thou persecutest. 16 But rise, and stand upon thy feet : for I have appeared unto thee for this purpose, to make thee a minister " and a witness ^ both of c Eph.3.7. Col.l.23,25. d c.22.15. 12 — 15. See this passage explained in the Notes on ch. ix. 5, &c. 16. But rise, &c. The particulars men- tioned in this verse and the two follow- ing, are not recorded in the account of Paul's conversion in ch. ix. But it is not improbable that many circumstances may have occurred which are not recorded. Paul dwells on them here at length, in order particularly to show his authority for doing what he had done in preaching to the Gentiles. IT To make thee a minis- ter. A minister of the gospel ; a preach- er of the truth. IF And a witness. Note, ch. xxii. 15. IT Which thou hast seen. On the road to Damascus ; that is, of the Lord Jesus, and of the fact that he was risen from the dead. IT Arid of those things, &c. Of those further manifestations of my person, protection, and will, which I will yet make to you. It is evident from this, that the Lord Jesus promised to manifest himself to Paul in his ministry, and to make to him still further displays of his will and glory. Comp. ch. xxii. 17, 18. This was done by his rescuing him from destruction and danger ; by the intimation of his will; and by the grow- ing and expanding view which Paul was permitted to take of the character and perfections of the Lord Jesus. In this we see that it is the duty of ministers to bear witness not only to the truth of reli- gion in general, or of that which they can demonstrate by argument ; but more especially of that which they experience in their own hearts, and which they un- derstand by having themselves been the subjects of it. No man is qualified to enter the ministry who has not a personal and practical and saving view of the glory and perfections of the Lord Jesus, and who does not go to his work as a 334 THE ACTS. [A. D. 62. these things which thou hast seen, and of those things in the which I will appear unto thee ; 17 Delivering thee from the people, and/?-om the Gentiles, unto " whom now I send thee ; 18 To open * their eyes, and to tnrn "= them from darkness to light, and/rom the power '^ of Satan unto a c.22.21. Rom.11.13. b Isa..35.5; 42.7. c Luke 1.79. Jno.8.12. 2Cor.4.6. Eph.1.18. d Col. 1.13. IPet. 2.9. e Luke 1.77. Eph.1.7. Col.1.14. witness of those things which he has feh. And no man enters the ministry with these feelings, who has not, as Paul had, a promise that he shall see still brighter displays of the perfections of the Saviour, and be permitted to advance in the knowledge of him and of his work. The highest personal consolation in this work is the promise of their being admitted to ever-growing and expanding views of the glory of the Lord Jesus, apd of experi- encing his presence, guidance, and pro- tection. 17. Delivering thee from the., people. From the Jewish people. This implied that he would be persecuted by them, and that the Lord Jesus would interpose to rescue him. IT And from the Gentiles. This also implied that he would be perse- cuted and opposed by them — a prospect which was verified by the whole course of his ministry. Yet in all he experienced, according to the promise, the support and the protection of the Lord Jesus. This was expressed in a summary manner in Luke ix. 16. IT Unto whom now I send thee. ch. xxii. 21. As the opposition of the Jews arose mainly from the fact that he had gone among the Gentiles, it was important to bring this part of his com- mission into full view before Agrippa, and to show that the same Saviour who had miraculously converted him, had commanded him to go and preach to them. 18. To open their eyes. To enlighten or instruct them. Ignorance is repre- sented by the eyes being closed, and the instruction of the gospel by the opening of the eyes. See Eph. i. 18. IT And to turn them from darkness to light. From the darkness of heathenism and sin, to the light and purity of the gospel. Dark- ness is an emblem of ignorance and of sin; and the heathen nations are often represented as sitting in darkness. Comp. Note, Matt. iv. 16. John i. 4, 5. IT And from the power of Satan. From the do- God ; that they may receive for- giveness * of sins, and inheritance ^ among them which are ^ sanctified, by faith '' that is in me. . 19 Whereupon, king Agrippa, I was not disobedient unto the heavenly vision : 20 But showed ' first unto them of Damascus, and at Jerusalem, / Eph.l.ll. C0I.LI2. lPet.1.4. g Jno.17.17. c.20. 32. lCor.1.30. Rev.21.27. A Eph.2.8. Heb.11.6. i c.ll.26,&c. minion of Satan. Comp. Col. i. 13. 1 Pet ii. 9. Notes, John xii. 31 ; xvi. 11. Satan is thus represented as the prince of this world; the ruler of the darkness of this world ; the prince of the power of the air, &c. The heathen world, lying in sin and superstition, is represented as under his control ; and this passage teach- es, doubtless, that the great mass of the people of this world are the subjects of the kingdom of Satan, and are led captive by him at his will. IT Unto God. To the obedience of the one living and true God. IT That they may receive forgive- ness of sins. Through the merits of that Saviour who died ; that thus the parti- tion wall between the Jews and the Gen- tiles might be broken down, and all might be admitted to the same precious privileges of the favour and mercy of God. Comp. Note, Acts ii. 38. IF And inheritance. An heirship, or lot (xxij^ov) ; that they might be entitled to the privi- leges and favours of the children of God. See Note, Acts xx. 32. IT Which are sanc- tified. Among the saints ; the children of God. Note, Acts xx. 32. 19. Whereupon. Whence ('iSu). Since the proof of his being the Messiah, and of his resurrection, and of his calling me to this work, was so clear and plain, I deemed it my duty to engage without delay in the work. IT 1 was not disobe- dient. I yvas not incredulous, or unbe- lieving; I yielded myself to the com- mand, and at once obeyed. See Acts ix. 6. Comp. Gal. i. 16. IT To the heavenly vision. To the celestial appearance ; or to the vision which appeared to me mani- festly from heaven. I did not doubt that this splendid appearance (ver. 13) was from heaven ; and I did not refuse to obey the command of him who thus a]> peared to me. He knew it was the com- mand of God his Saviour; and he gave evidence of repentance by yielding obe- dience to it at once. 20. See ch. ix. 20—23. The 20th A. D. 62.] CHAPTER XXVI. 335 and throughout all the coasts of Judea, and then to the Gentiles, that they should repent and turn to God, and do works * meet for repentance. 21 For these causes the Jews * caught me in the temple, and went about to kill me. 22 Having therefore obtained help a Matt.3.8. b c.21.30. verse contains a summary of his labours in obedience to the command of the Lord Jesus. His argument is, that the Lord Jesus had from heaven commanded him to do this, and that he had done no more than to obey his injunction. 21. Caught me in the temple, ch. xxi. 30. If Ana tvent about, &c. Endeavour- ed to put me to death. 22. Having therefore obtained help of God. Paul had seen and felt his danger. He had known the determined malice of the Jews, and their efforts to take his life. He had been rescued by Lysias, and had made every effort to avoid the danger, and to save his life ; and at the end of all, he traced his safety entirely to the help of God. It was not by any power of his own that he had been preserved ; but it was because God had interposed and rescued him. Those who have been delivered from danger, if they have just views, will delight to trace it all to God. They will regard his hand ; and will feel that whatever wisdom they may have had, or whatever may have been the kindness of their friends to aid them, yet that all this also is to be traced to the su- perintending providence of God. IT Wit- Jiessing. Bearing testimony to what he had seen, according to the command of Christ, ver. 16. IT To small. To those in humble life; to the poor, the ignorant, and the obscure. Like his master, he did not despise them, but regarded it as his duty and privilege to preach the gospel to the poor. IT And great. The rich and noble ; to kings, and princes, and gover- nors. He had thus stood on Mars' Hill at Athens ; he had borne testimony before the wise men of Greece ; he had declared the same gospel before Felix, Festus, and riow before Agrippa. He offered salva- tion to all. He passed by none because they were poor ; and he was not deterred by the fear of the rich and the great from making known their sins, and calling them to repentance. What an admirable illustration of the proper duties of a min- ister of the gospel ! IT Saying none other thing, &c. Delivering no new doctrine ; of God, I continue unto this day, witnessing both to small and great, saying none other things than those which "^ the prophets and Moses did say should come. 23 That Christ should suffer, a7id that he should be the first '^ that should rise from the dead, and c Luke 24.27,46. d lCor.15.23. but maintaining only that the prophecies had been fulfilled. As he had done this only, there was no reason for the op- position, and persecution of the Jews.' IT Should come. Should come to pass ; or should take place. Paul here evidently means to say, that the doctrine of the atonement, and of the resurrection of Christ, is taught in the Old Testament. 23. That Christ. That the Messiah expected by the Jews should be a suffer- ing Messiah. IT Should suffer. Should lead a painful life, and be put to death. See Note, ch. xvii. 3. Comp. Dan. ix. 27. Isa. liii. IT And that he should be the first, &c. This declaration contains two points. (1.) That it was taught in the prophets that the Messiah should rise from the dead. On this, see the proof ailesred in ch. ii. 24—32 ; xiii. 32—37. (2.) That he should be the first that should rise. This cannot mean that the Messiah should be the first dead person who should be re- stored to life, for Elijah had raised the son of the Shunammite, and Jesus himself had raised Lazarus, and the widow's son at Nain. It does not mean that he should be the first in the order of time that should rise, but first in eminence, the most dis- tinguished, the chief, the head of those who should rise from the dead, ng^^-.i i? i:vxirTX(rs-^i vsK^uiv. In accordance with this he is called (Col. i. 18), " the begin- ning, the first-born from the dead," having among all the dead who should be raised up. the rights and pre-eminence of the primogeniture, or which pertained to the first-born. In 1 Cor. xv. 20. he is called " the first-fruits of them that slept." This declaration is, therefore, made of him by way of eminence. (1) As being chief, a prince among those raised from the dead ; (2.) As being raised by his own power (John X. 18) ; (3.) As, by his rising, secur- ing a dominion over death and the grave (I Cor. XV. 25, 26) ; and, (4.) As bringing, by his rising, life and immortality to light. He rose to return to death no more. And he thus secured an ascendancy over death and the grave, and was thus, by way of eminence, first among those raised from 336 THE ACTS. [A. D. 62. should shew light unto the people, and to the Gentiles. 24 And as he thus spake for himself, Festus said with a loud the dead. IT And should show light unto the people. To the Jews. Should be their instructor and prophet. This Moses had predicted. Deut. xviii. 15. IT And to the Gentiles. This had often been foretold by the prophets, and particularly by [saiah. Isa. ix. 1, 2. Comp. Matt. iv. 14— 16. Isa. xi. 10; xlii. 1. 6; liv. 3; Ix. 3. 5; 11; lxi.6; lxii.2; Ixvi. 12. 24. Festtis said with a loud voice. Amaz- ed at the zeal and ardour of Paul. Paul doubtless evinced deep interest in the subject, and great earnestness in the de- livery of his defence. IT 17iou art beside thyself. Thou art deranged ; thou art insane. The reasons why Festus thought Paul mad were, probably, (1.) His great earnestness and excitement on the sub- ject. (2.) His laying such stress on the gospel of the despised Jesus of Nazareth, a.s if it were a matter of infinite moment. Festus despised it ; and he regarded it as proof of derangement that so much im- portance was attached to it. (3.) Festus regarded, probably, the whole story of the vision that Paul said had appeared to him, as the effect of an inflamed and excited imagination ; and as the proof of delirium. This is not an uncommon charge against those who are Christians, and especially when they evince any unusual zeal. Sinners regard them as under the influ- ence of delirium and fanaticism; as terri- fied by imaginary and superstitious fears ; or as misguided by fanatical leaders. Husbands often thus think their wives deranged, and parents their children, and wicked men the ministers of the gospel. The gay think it proof of derangement that others are serious, and anxious, and prayerful ; the rich, that others are will- ing to part with their property to do good ; the ambitious and worldly, that others are willing to leave their country and home, to go among the Gentiles to spend their lives in making known the unsearchable riches of (^Ihrist. The really sober, and rational part of the world — they who fear God, and keep his com- mandments ; who believe that eternity is before them, and who strive to live for it — are thus charged with insanity by those who are really deluded, and who are thus living lives of madness and folly. The tenants of a mad-house often think all others deranged but themselves; but voice, Paul, thou art beside thy- self; much learning doth make thee mad. " 25 But he said, I am not mad, a2KiDg9 9.11. there is no madness so great, no delirium so awful, as to neglect the eternal inte- rest of the soul for the sake of the poor pleasures and honours which this life can give. II Much learning. It is probable that Festus was acquainted with the fact that Paul had been well instructed, and was a learned man. Paul had not while before him manifested particularly hia learning. But Festus, acquainted in some way with the fact that he was well edu- cated, supposed that his brain had been turned, and that the effect of it was seen by devotion to a fanatical form of reli- gion. The tendency of long continued and intense application to produce mental derangement, is every where known. IT Doth make thee mad. Impels, drives, or excites thee (jrt^jT^iVs.) to madness. 25. / am not mad. I am not deranged. There are fevv more happy turns than that which Paul gives to this accusation of Festus. He might have appealed to the course of his argument; he might have dwelt on the importance of the subject, and continued to reason ; but he makes an appeal at once to Agrippa, and brings him in for a witness that he was not deranged. This would be far more likely to make an impression on the mind of Festus, than any thing that Paul could say in self-defence. The same reply, ' I am notrnad,' can be made by all Christians to the charge of derangement which the world brings against them. They have come, like the prodigal (Luke xv. 17), to their right mind ; and by beginning to act as if there were a God and Saviour, as if they were to die, as if there were a boundless eternity before them, they are conducting according to the dictates of reason. And as Paul appealed to Agrippa, who was not a Christian, for the reason- ableness and soberness of his own views and conduct, so may all Christians appeal even to sinners themselves, as witnesses that they are acting as immortal beings should act. All men know that if there is an eternity, it is right to prepare for it; if there is a God, it is proper to serve him ; if a Saviour died for us, we should love him; if a hell, we should. avoid it; if a heaven, we should seek it. And even when they charge us w)th folly and derangement, we may turn at once upon them, and appeal to their own consciences. A.D. 62.] CHAPTER XXVI. 337 most noble Festus, but speak forth the words of truth and sober- ness. 26 For the king knoweth of these things, before whom also I speak and ask them if all our anxieties, and prayers, and efforts, and self-denials, are not right ? One of the best ways of con- victing sinners is, to appeal to them just as Paul did to Agrippa. When so appeal- ed to, they will usually acknowledge the force of the appeal ; and will admit that all the solicitude of Christians for their salvation is according to the dictates of reason. H Most noble Festus. This was the usual title of the Roman governor. Comp. xxiv. 3. H Of truth. In accordance with the predictions of Moses and the prophets ; and the facts which have oc- curred in the death and resurrection of the Messiah. In proof of this he appeals to Agrippa. ver. 26, 27. Truth here stands opposed to delusion, imposture, and fraud. IT Ajid soberness. Soberness (irou^eoo-ui/i;, wisdom) stands opposed here to madness, or derongement, and denotes sanity of mind. The words which I speak are those of a sane man, conscious of what he is saying, and impressed with its truth. They were the words, also, of a man who, under the charge of derangement, evinc- ed the most perfect self-possession, and command of his feelings; and who utter- ed sentiments deep, impressive, and wor- thy of the attention of mankind. 26. For the king. King Agrippa. IT Knoweth. He had been many years in that region, and the fame of Jesus and of Paul's conversion were probably well known to him. IT These things. The things pertaining to the early persecu- tions of Christians ; the spread of the gospel; and the remarkable conversion of Paul. 'Though Agrippa might not have been fully informed respecting these things, yet he had an acquaintance with Moses and the prophets ; he knew the Jewish expectation respecting the Messiah ; and he could not be ignorant respecting the remarkable public events in the life of Jesus of Nazareth, and of his having been put to death by order of Pontius Pilate on the cross. IT J speak freely. I speak openly, boldly. I use no disguise ; and I speak the more confident- ly before him, because, from his situation, he must be acquainted with the truth of what I say. Truth is always bold and free ; and it is an evidence of honesty when a man is willing to declare every thing without reserve before those who 2 F freely ; for I am persuaded that none of these things are hidden from him ; for this thing was not done in a corner. 27 King Agrippa, believest thou are qualified to detect him if he is an im- postor. Such evidence of truth and honesty was given by Paul. IT For I am persuaded. 1 am convinced ; I doubt not that he is well acquainted with these things. IT Are hidden from him. That he is unacquainted with ihem. % For this thing. The thing to which Paul had mainly referred in this defence, his own conversion to the Christian religion. IF Was not done iii a corner. Did not occur secretly and obscurely ; but was public, and was of such a character as to attract attention. The conversion of a leading persecutor, such as Paul had been, and in the manner in which that conver- sion had taken place, could not but at- tract attention and remark. And al- though the Jews would endeavour as much as possible to conceal it, yet Paul might presume that it could not be entire- ly unknown to Agrippa. 27. King Agrippa. This bland per- sonal address is an instance of Paul's happy manner of appeal. He does it to bring in the testimony of Agrippa to meet the charge of Festus that he was derang- ed. IF Believest thou the prophets ? The prophecies respecting the character, the sufferings, and the death of the Messiah. IF I know that thou believest. Agrippa was a Jew; and, as such, he of course believ- ed the prophets. Perhaps too, from what Paul knew of his personal character, he might confidently affirm that he professed to be a believer. Instead, therefore, of waiting for his answer, Paul anticipates it, and says that he knows that Agrippa professes to believe all these prophecies respecting the Messiah. His design is evident. It is, (1.) To meet the charge of derangement, and to bring in the testi- mony of Agrippa, who well understood the subject, to the importance and the truth of what he was saying. (2.) To press on the conscience of his royal hearer the evidence of the Christian re- ligion, and to secure if possible his con- version. 'Since thou believest the pro- phecies, and since I have shown that they are fulfdled in Jesus of JN'azareth, that he corresponds in person, character, and work with the prophets, it follows that his religion is true.' Paul lost no oppor- tunity of pressing the truth on every class of men. He had such a conviction 338 THE ACTS, [A. D. 62. the prophets? I know that thou believest. 28 Then Agrippa said unto Paul, of the truth of Christianity, that he was deterred by no rank, station, or ofifice ; by no fear of the rich, the great, and the learned ; but every where urged the evi- dence of that religion as indisputable. In this, lay the secret of no small part of his success. A man who really believes the truth will be ready to defend it. A man who truly loves religion will not be ashamed of it any where. 28. llien Agrippa said unto Pavl. He could not deny that he believed the pro- phets. He could not deny that the argu- ment was a strong one, that they had been fulfilled in Jesus of Nazareth. He could not deny that the evidence of the miraculous interposition of God in the conversion of Paul was overwhelming. And instead, therefore, of charging him as Festus had done with derangement, he candidly and honestly a,vows the im- pression which the proof had made on his mind. IT Almost. Except a very little. 'Ev oA..yw. Thou hast nearly con- vinced me that Christianity is true, and persuaded me to embrace it. The argu- ments of Paul had been so rational ; the appeal which he had made to his belief of the prophets had been so irresistible, that he had been nearly convinced of the truth of Christianity. We are to remem- ber, (1) That Agrippa was a Jew, and that he would look on this whole subject in a different manner from the Roman Festus. (2.) That Agrippa does not ap- pear to have partaken of the violent pas- sions and prejudices of the Jews who had accused Paul. (3.) His character as given by Josephus is that of a mild, can- did, and ingenuous man. He had no par- ticular hostility to Christians; he knew that they were not justly charged with sedition and crime ; and he saw the con- clusion to which a belief of the prophets inevitably tended. Yet, as in thousands of other cases, he was not quite persuad- ed to be a Christian. What was included in the "almost;" what prevented his being quite persuaded, we know not. It may have been that the evidence was not so clear to his mind as he would pro- fess to desire ; or that he was not wiUing to give up his sins ; or that he was too proud to rank himself with the followers of Jesus of Nazareth; or that, like Felix, he was willing to defer it to a more con- venient season. There is every reason to believe that he was never quite persuaded Almost thou " persuadest me to be a Christian. a James 1.23,24. to embrace the Lord Jesus ; and that he was never nearer the kingdom of heaven than at this moment. It was the crisis, the turning point in Agrippa's life, and in his eternal destiny ; and, like thousands of others, he neglected or refused to allow the full conviction of the truth on his mind, and died in his sins. IF Thou per- suadest me. Thou dost convince me of the truth of the Chrisdan religion, and persuadest me to embrace it. IT To be a Christian. On the name Christian, see Note, ch. xi. 26. On this deeply interest- ing case, we may observe, (1.) That there are many in the same situation as Agrip- pa — ^many who are almost, but not alto- gether, persuaded to be Christians. They are found among (a) Those who have been religiously educated ; {b) Those who are convinced by argument of the truth of Christianity; (c) Those whose consciences are awakened, and who feel their guilt, and the necessity of some better portion than this world can furnish. (2.) Such persons are deterred from being altoge- ther Christians by the following, among other causes, (a) By the love of sin — the love of sin in general, or some par- ticular sin which they are not willing to abandon, (b) The fear of shame, perse- cution, or contempt. If they become Chris- tians, (c) By the temptations of the world — its cares, vanities, and allure- ments — which are often prosecuted most strongly in just this state of mind, (d) The love of office, the pride of rank, and power as in the case of Agrippa. (e) A disposition, like Felix, to delay to a more favourable time the work of religion, until life has wasted away, and death ap- proaches, and it is too late ; and the un- happy man dies almost a Christian. (3.) This state of niind is one of peculiar in- terest, and peculiar danger. It is not one of safety ; and it is not one that implies any certainty that the ' almost Christian' will ever be saved. There is no reason to believe that Agrippa ever became fully persuaded to become a Christian. To be almost persuaded to do a thing which we ought to do, and yet not to do it, is the very position of guilt and dan- ger. And it IS no wonder that many are brought to this point — the turning point, the crisis of life — and then lose their anxiety, and die in their sins. May the God of grace keep us from resting in being almost persuaded to be Christians A. D. 62.] CHAPTER XXVI. 539 29 And Paul said, I would « to God that not only thou, but also all that hear me this day, were both almost, and altogether such as I am, except these bonds. 30 And when he had thus spoken, the king rose up, and the governor, And may every one who shall read this account of Agrippa be admonished by his convictions, and be alarmed by the fact that he then paused, and that his convic- tions there ended ! And may every one resolve by the help of God to forsake every thing that prevents his becoming an entire beUever, and without delay embrace the Son of God as his Saviour! 29. / would to God. I pray to God ; I earnestly desire it of God. This shows, (1.) Paul's intense desire that Agrippa, and all who heard him, might be saved. (2.) His steady and constant belief that none but God could incline them to become altogether Christians. Hence he ex- pressed it as the object which he ear- nestly sought of God, that they might be >rue believers. Paul knew well that there was nothing that would overcome the reluctance of the human heart to be an entire Christian but the grace and mercy of God. He had addressed to them the convincing arguments of reli- gion ; and he now breathed forth his earnest prayer to God that these argu- ments might be effectual. So prays every faithful minister of the cross. H All that hear me. Festus, and the military and civil officei-s who had been assem- bled to hear his defence, ch. xxv. 23. % Were both almost, and altogether, &c. Paul had no higher wish for them than that they might have the faith and con- solations which he had himself enjoyed. He had so firm a conviction of the truth of Christianity, and had experienced so much of its consolations and supports amidst all his persecutions and trials, that his highest desire for them was, that they might experience the same inex- pressibly pure and holy consolations. He well knew that there was neither happi- ness nor safety in being almost a Chris- tian; and he desired, therefore, that they would give themselves, as he had done, entirely and altogether to the service of the Lord Jesus Christ. IT Except these bonds. These chains. This is an ex- ceedingly happy and touching appeal. Probably Paul, when he said this, lifted up his arm with the chain attached to it. and Bernice, and they that sat with them. 31 And when they were gone aside, they talked between them- selves, saying, This man doeth no- thing worthy of death or of bonds. 32 Then said Agrippa unto Fes- His wish was, that they might be parta- kers of the pure joys which religion had conferred on him ; that in all other re- spects they might partake of the effects of the gospel, except those chains. Those he did not wish them to bear. The per- secutions, and unjust trials, and confine- ments which he had been called to suf- fer in the cause, he did not desire them to endure. True Christians wish others to partake of the full bles.sings of reli- gion. The trials which they themselves experience from without in unjust perse- cutions, ridicule, and slander, they do not wish them to endure. The trials which they themselves experience from an evil heart, from corrupt passions, and from temptations, ihey do not wish others to experience. But even with these, re- ligion confers infinitely more pure joy than the world can give ; and even though others should be called to expe- rience severe trials for their religion ; still. Christians wish that all should par- take of the pure consolations which Chris- tianity alone can furnish in this world and the world to come. 31. This man doeth nothing worthy of death. This was the conclusion to which they had come, after hearing all that the Jews had to allege against him. It was the result of the whole investigation ; and we have, therefore, the concurring testimony of Claudius Lysias (ch. xxiii. 29), of Felix (ch. xxiv.), of Festus (ch. xxv. 26, 27), and of Agrippa to his inno- cence. More honourable and satisfac- tory testimony of his innocence, Paul could not have desired. It was a full acquittal from all the charges against him ; and though he was to be sent to Rome, yet he went there with every fa- vourable circumstance of being acquitted there also. 32. Then said Agrippa unto Festus, &c. This is a full declaration of the convic- tion of Agrippa, that Paul was innocent. It is an instance also where boldness and fidelity will be attended with happy re- sults. Paul had concealed nothing of the truth. He had made a bold and faithful appeal (ver. 87) to Agrippa him- 340 THE ACTS. [A. D. 62. tus, This man mig-ht have been set at liberty, if he had not appealed unto Cesar. CHAPTER XXVn. A ND when it was determined -^ that we should sail into Italy, self for the truth of what he was saying. By this appeal, Agrippa had not been offended. It had only served to impress him more with the innocence of Paul. It is an instance which shows us that religion may be commended to the con- sciences and reason of princes, and kings, and judges, so that ihey will see its truth. It is an instance which shows us that the most bold and faithful appeals may be made by the ministers of religion to their hearers, for the truth of what they are saying. And it is a full proof that the most faithful appeals, if respectful, may be made without offending men, and with the certainty that they will feel and admit their force. All preach- ers should be as faithful as Paul; and whatever may be the rank and charac- ter of their auditors, they should never doubt that they have truth and God on their side, and that their message, when most bold and faithful, will commend it- self to the consciences of men. CHAPTER XX VII. 1. And when it was determined. By Festus (ch. XXV. 12), and when the time was come when it was convenient to send him. IT That we should sail. The use of the term " we" here shows that the author of this book, Luke, was with Paul. lie had been the companion of Paul, and though he had not been ac- cused, yet it was resolved that he should still accompany him. Whether he went at his own expense, or whether he was sent at the expense of the Roman govern- ment, does not appear. There is a dif- ference of reading here in the ancient versions. The Syriac reads it, " And thus Festus determined that he [Paul] should be sent to Cesar in Italy," &c. The Latin Vulgate and the Arabic also read " he" instead of " we." But the Greek manusf-ripts are uniform ; and the correct reading is, doubtless, that which is in our version. If fiiio Italy. The country still bearing the same name, of which Rome was the capital. IT And certain o'her prisoners. Who were pro- bably also sent to Rome for a trial before the emperor. Dr. Lardner has proved that it was common to send prisoners they delivered Paul " and certain other prisoners unto one named Julius, a centurion of Augustus' band. 2 And entering into a ship of Adramyttium, we launched, mean- o c.25.12,25. from Judea and other provinces to Rome. Credibility, Part 1, ch. x. § 10. pp. 248, 249. IT A ccTiturion. A commander of a hundred men. IT Of Augustus' land. For the meaning of the word "band," see Note, Matt, xxvii. 27. Acts x. 1. It was a division in the Roman army, con- sisting of from four to six hundred men. It was called "Augustus' band" in ho- nour of the Roman emperor Augustus (Note, ch. XXV. 21), and v\as probably distinguished in some way for the care in enlisting or selecting them. The Au- gustine cohort or band is mentioned by Suetonius in his Life of Nero, 20. 2. A ship of Adramyttium. A mari- time town of Mysia, in Asia Minor, oppo- site to the island of Lesbos. This was a ship which had been built there, or which sailed from that port, but which was then in the port of Ces-area. It is evi- dent from ver. 6, that this ship was not expected to sail to Italy, but that the centurion expected to find some other vessel into which he could put the pri- soners to take them to Rome. H We launched. We loosed from our anchor- age; or we set sail. See ch. xiii. 13. H By the coasts of Asia. Of Asia Minor. Probably the ow ners of the ship designed to make a coasting voyage along the southern part of Asia Minor, and to en- gage in traffic with the maritime towns and cities. IT One Arislarchus, a Macedo- dian. This man is mentioned as Paul's companion in travel in ch. xix. 29. He afterwards attended him to Macedonia, and returned with him to Asia. ch. xx. 4. He now appears to have attended him. not as a prisoner, but as a voluntary com- panion, choosing to share with him his dangers, and to enjoy the benefit of his society and friendship. He went with him to Rome, and v^as a fellow-prisoner .with him there (Col. iv. 10); and is men- tioned (epistle to Philemon 24) as Paul's fellow-labourer. It was, doubtless, a great comfort to Paul to have w ith fiirn two such valuable friends as Luke and Aris- tarchus ; and it was an instance of great affection for him that they were not ashamed of his bonds, but were willing to share his dangers, and to expose them- A. D. 62.] CHAPTER XXVII. 341 ing to sail by the coasts of Asia ; one. Aristarchus, " a Macedonian of Thessalonica, being with us. 3 And the next day we touched at Sidon. And Julius courteously * entreated Paul, and gave him li- berty to go unto his friends to re- fresh himself. 4 And when we had launched from thence, we sailed under Cy- prus, because the winds were con- trary. a c. 19.29. &c.24.23;28.16. selves to peril for the sake of accompany- ing him to Rome. 3. We touched at Sidon. Note, Matt. xi. 21. It was north of Cesarea. IT And Julius courteously entreated Paul. Treat- ed him kindly, or humanely. IT And gave him liberty, &c. The same thing had been done by Felix, ch. xxiv. 23. IT Unto his friends. In Sidon. Paul had frequently travelled in that direction in going to, and returning from Jerusalem, and it is not improbable, therefore, that he had friends in all the principal cities. IT To refresh himself. To enjoy the benefit of their kind care, to make his present situation and his voyage as comfortable as possible. It is probable that they would furnish him with many supplies which were needful to make his long and perilous voyage comfortable. 4. We sailed wider Cyprus. For an account of Cyprus, see Note, ch. iv. 36. By sailing " under Cyprus" is meant that they sailed along its coasts; they kept near to it ; they thus endeavoured to break off the violent winds. Instead of steering a direct course in the open sea, which would have exposed them to vio- lent opposing winds, they kept near this large island, so that it was between them and the westerly winds. The force of the wind was thus broken, and the voyage rendered less difficult and dangerous. They went between Cyprus and Asia Minor, leaving Cyprus to the left. Had It not been for the strong western winds they would have left it on the right. IT The winds were contrary. Were from the west, or southwest, which thus pre- vented their pursuing a direct course. See the map. 5. The sea of Cilicia and Pamphylia. The sea which lies off the coast from these two regions. For their situation, see the map, and Notes, Acts vi. 9, and xiii. 13. IT We came to Myra, a city of Lycia. Lycia was a provmce in the 2f3 5 And when we had sailed over the sea of Cilicia and Pamphylia, we came to Myra, a city of Lycia. 6 And there the centurion found a ship of Alexandria sailing into Italy ; and he put us therein. 7 And when we had sailed slowly many days, and scarce were come over against Cnidus, the wind not suffering us, we sailed under Crete 1 over against Salmone ; 8 And, hardly passing it, came I or, Candy. southwestern part of Asia Minor, having Phrygia and Pisidia on the north, the Me- diterranean on the south, Pamphylia on the east, and Caria on the west. 6. A ship of Alexandria. A ship be- longing to Alexandria. Alexandria was in Egypt, and was founded by Alexander the Great. It appears from ver. 38, that the ship was laden with wheat. It is well known that great quantities of wheat were imported from Egypt to Rome ; and it appears that this was one of the large ships which were employed for that purpose. Why the ship was on the coast of Asia Minor, is not known. But it is probable that it had been driven out of its way by adverse winds or tem- pests. 7. Had sailed slowly. By reason of the prevalence of the western winds, ver. 4. IF Over against Cnidus. This was a city standing on a promontory of the same name in Asia Minor, in the part of the province of Cana called Doris, and a little north- west of the island of Rhodes. IF The wind not suffering us. The wind repelling us in that direction ; not permitting us to hold on a direct course, we were driven off near to Crete. IT We sailed under Crete. See ver. 4. We lay along near to Crete, so as to break the violence of the wind. For the situation of Crete, see Note, ch. ii. 11. ^ Over against Salmone. Near to Salmone. This was the name of the promontory which formed the eastern ex- tremity of the island of Crete. 8. And., hardly passing it. Scarcely be- ing able to pass by it without being wrecked. Being almost driven on it. They passed round the east end of the island, because they had been unable to sail directly forward between the island and the main land. IT The fair havens. This was on the southeastern part of the island of Crete. It was probably not so much a harbour as an open kind of road, which afforded good anchorage for a time. 342 THE ACTS. [A. D. 62. unto a place which is called the fair havens ; nigh whereunto was the city of Lasea. 9 Now when much time was spent, and when sailing- was now dangerous, because the fast ' was now already past, Paul admonished them, 10 And said unto them. Sirs, 1 perceive " that this voyage will be with 2 hurt and much damage, not « The feast was on the lOth day of the Ith month. Lev.23.2T,29. a 2Kiags 6.9,10. Dan.2.20. Amos 3.7. 2 or, injury. It is called by Stephen, the geographer, " the fair shore." 9- When muck time vias spent. In sail- ing along the coast of Asia ; in contend- ing with the contrary winds. It is evi- dent, that when they started, they had hoped to reach Italy before the dangerous time of navigating the Mediterranean should arrive. But they had been de- tained and embarrassed contrary to their expectation, so that they were now sailing in the most dangerous and tempestuous time of the year. IT Because the fast was nou) already past. By " the fast," here is evidently intended the fist which occur- red among the Jews on the great day of atonement. That w;is the tenth of the month Tisri, which answers to a part of September and part of October. It was therefore the time of the autumnal equi- nox, and when the navigation of the Me- diterranean was esteemed to be particu- larly dangerous, from the storms which usually occurred about that time. The ancients regarded this as a dangerous time to navigate the Mediterranean. See the proofs in Kuinoel on this place. IT Paul admonished them. Paul exhorted, entreat- ed, or persuaded them. He was some- what accustomed to the navigation of that sea ; and endeavoured to persuade them not to risk the danger of sailing at that season of the year. 10. Sirs. Gr. Men. IT I perceive. It is not certain that Paul understood this by direct inspiration. He might have perceived it from his own knowledge of the danger of navigation at the autumnal equinox, and from what he saw of the ship as unfitted to a dangerous navigation. But there is nothing that should prevent our believing also that he was guided to this conclusion by the inspiration of the Spirit of God. Comp. ver. 23, 24. IT Will he with hurt. With injury, or hazard. It is not meant that their lives would be lost \ only of the lading and ship, but also of our lives. 11 Nevertheless, the centurion * believed the master and the owner of the ship, more than those things which were spoken by Paul. 12 And because the haven was not commodious to winter in, the more part advised to depart thence also, if by any means they might attain to Phenice, and there to win- b Prov.27.12. but that they would be jeoparded. IT The lading. The freight of the ship. It was laden with wheat, ver. 38. Paul, evi- dently, by this, intended to suggest the propriety of remaining where they were, until the time of dangerous navigation was past. 11. The master. The captain, or the pilot. The person who is here meant, was the helmsman, who occupied, in an- cient ships, a conspicuous place on the stern, and steered the ship, and gave directions to the crew. IT The owner of the skip. Probably a different person from "the master." He had the general com- mand of the ship as his own property, but had employed '• the master," or the pilot, to direct and manage it. His counsel in regard to the propriety of continuing the voyage, would be likely to be followed. 12. The haven. The fair havens, ver. 8. IT Was not commodious to winter in. Not safe or convenient to remain there. Probably it furnished rather a safe an- chorage ground in time of a storm, than a convenient place for a permanent har- bour. H The more part. The greater part of the crew. IT To Phenice. This was a port or harbour on the south side of Crete, and vvest of the fair havens. It was a more convenient harbour, and regarded as more safe. It appeai-s, therefore, that the majority of persons on board concurred with Paul in the belief that it was not advisable to attempt the navigation of the sea until the dangers of the winter had passed by. IT Arid lielh toward. Greek, Looking toward ; i. e. it was open in that direction. IT The southwest. Ky.TKA<3», Toward Lyhia, or Africa. That country was situated southwest of the raouth of the harbour. The entrance of the har^ bour was in a southwest direction. T And 7}orthwest. Kara Xaeov. This word denotes a wind blowing from the northwest. The harbour was doubtless A. D. 62.] CHAPTER XXVII. 343 ter ; which is an haven of Crete, " and lieth toward the southwest and northwest. 13 And when the south wind blew softly, supposing that they had obtained their purpose, loos- ing * thence^ they sailed close by Crete. 14 But not long after there ' arose against it a tempestuous "^ wind, called Euroclydon. curved. Its entrance was in a southwest direction. It then turned so as to lie in a direction towards the northwest. It was thus rendered perfectly safe from the winds and heavy seas ; and in that har- bour they might pass the winter in secu- rity. 13. The south wind. The wind before had probably been a head wind, blowing from the west. When it veered round to the south, and when it blew gently, though not entirely favourable, yet it was 60 that they supposed they could sail along the coast of" Crete. IT Had ohlained their purpose. The object of their desire ; that is, to sail safely along the coast of Crete. IT Loosing thence. Setting sail from the fair havens. IF Close by Crete. Near the shore. It is evident that they designed, if possible, to make the harbour of Phenice, to winter there. 14. Arose. Beat violently. IT Against it. Against the island of Crete. IF A tempestuous wind. Turbulent, violent, strong. T Called Euroclydon. Interpre- ters have been much perplexed about the meanhig of this w;ord, which occurs nowhere else in the New Testament. The most probable supposition is, that it denotes a wind not blowing steadily from any quarter, but a hurricane, or wind veering about to different cpiarters. Such hurricanes are known to abound in the Mediterranean, and are now called Le- vanters, deriving their name from blowing chiefly in the Levant, or eastern part of the Mediterranean. The name Eurocly- don is derived probably from two Greek words, s-jfo;, wind, and v-Kj^jiv, a wave; so called from i;s agitating and exciting the waves. It thus answers to the usual effects of a hurricano, or of a wind ra- pidly changing its points of compass. 15. The ship was caught. By the wind. It came suddenly upon them as a tem- pest. IT Could not bear up, &c. Could not resist its violence, or could not direct the ship. It was seized by the wind, and 15 And when the ship was caught, and could not bear up into the wind, we let her drive. 16 And running under a certain island which is called Clauda, we had much work to come by the boat ; 17 Which when they had ta- ken up, they used helps, under- girding the ship ; and fearing lest they should fall '^ into the quick- er ver.4l. driven with such violence that it became unmanageable. IT V/e let her drive. We suffered (he ship to he borne along by the wind without attempting to control if. 16. And running under. Running near to an island. They run near to it, where the violence of the wind was probably broken by the island. IT Which is called Clauda. This is a small island southwest of Crete. IT We had much work. Much difficulty ; we were scarcely able to do it. IT 21) come by the boat- This does not mean that they attempted here to land in the boat, but they had much difficulty in saving the small boat attached to the ship from being staved to pieces. Whether it was carried in the ship or towed at the stern does not appear ; but it is evi- dent that it was in danger of being broken to pieces, or lost, and that they had much difficulty in securing it. The importance of securing the small boat is known by all seamen. 17. Which when they had taJcen up. When they had raised up the boat into the ship, so as to secure it. IT They used helps. They used ropes, cables, stays, or chains, for the purpose of securing the ship. The danger was that the ship would be destroyed ; and they, therefore, made use of such aids as should prevent the loss of the ship. IT Undergirding the ship. The ancients were accustomed to pass cables or strong ropes from one side of !he ship to another, to keep the planks from spricg-ng or starting by the action of the sea. The rope was slipped under the prow, and passed along to any part of the keel which they pleased, and made fast on the deck. See cases mentioned in Kuinoel on this verse. An instance of the same kind is mentioned in lord Anson's voyage round the world. Speak- ing of 'a Spanish mnn-of war in a storra, he says, " they were obliged to throw overboard all their upper-deck gunsi and take six turns of the cable round the ship, to prevent her opening." {Clarke.) S44 THE ACTS. [A. D. 62. sands, strake sail, and so were driven. 18 And being exceedingly tossed * with a tempest, the next day they lightened the ship. 19 And the third day we cast out ' with our own hands the tack- ling of the ship. 20 And when neither *= sun nor stars in many days appeared, and no small tempest lay on us, all hope '^ that we should be saved was then taken away. 21 But after long abstinence, Paul stood forth in the midst of a Ps.107.27. b Job 2.4. Jon.1.5. c Ps.105.28. dEzek.37.n. e ver.lO. /ver.l3. g- Job 22.29. Ps. 112.7. 2Cor.4.8,9. /ic.23.11. i Heb.1.14. ^ L£st ihey should fall into the quick- sands. There were two celebrated syr- ies, or quicksands on the coast of Africa, called the greater and lesser. They were vast beds of sand driven up by the sea, and constantly shifting their position, so that that they could not know cer- tainly where the danger was, and guard against it. As they were constantly changing their position, they could not be accurately laid down in a chart. They were afraid, therefore, that they should be driven on one of those banks of sand, and thus be lost. IT Strake sail. Or rather, lowered, or took down the mast ; or theyards to which the sails were attached. There has been a great vari- ety of interpretations proposed on this passage. The most probable is, that they took down the mast, by cutting or otherwise, as is now done in storms at sea, to save the ship. They were at the mercy of the wind and waves ; and their only hope was by taking away their sails. IT And so were driven. By the wind and waves. The ship was unmanageable, and they suffered it to be driven before the wind. 18. They lightened the ship. By throw- ing out a part of the cargo. 1 9. The tackling of the ship. The an- chors, sails, cables, baggage, &c. That is, they threw over every thing that was not indispensable to its preservation, for it seems still (ver. 29) that they re- tained some of their anchors on board. 20. Neither sun nor stars, &c. As they could see neither sun nor stars, they could make no observations ; and as they had no compass, they would be totally them, and said. Sirs, ye should have hearkened * unto me, and not have loosed/ from Crete, and to have gained this harm and loss. 22 And now ^ I exhort you to be of good cheer: for there shall be no loss of any marCs life among you, but of the ship. 23 For there stood by me this night '' the angel ' of God, whose ^ I am, and whom * I serve. 24 Saying, Fear not, Paul ; thou must be brought before Cesar : and, lo, God hath given thee ^ all them that sail with thee. j Deut.32.». Ps.133.4. Isa.44.5. Mal.3.17. Jno.17.9,10. lCor.6.20. lFet.2.9,10 ft Ps.n6.16. Isa.44.2l. Dan. 3.17; 6.16. Jno.12.26. Rom.1.9. 2Tim.l.3. Z Gen. 19.21,22. ignorant of their situation, and gave up all as lost. 21. But after long abstinence. By the violence of the storm, by their long-con- tinued labour, and by their apprehension of danger, they had a long time abstained from Ibod. It And to have gained this harm. To have procured this harm, or have subjected yourselves to it. Had you remained there, you would have been safe. It seems to be bad English to speak of gaining a loss, but it is a cor- rect translation of the original (KseS^crul), which expresses the idea of acquiring or procuring, whether good or evil. See ver. 9, 10. 22. There .'hall he no loss. This must have been cheering news to those who had given up all for lost. As Paul had manifested great wisdom in his former advice to them, they might be now more disposed to listen to him. The reason why he believed they would be safe, he immediately states. 23. There stood by me. There appear- ed to me. IF The angel of God. The messages of God were often communi- cated by angels. See Heb. i. 14. This does not mean that there was any parti- cular angel, but simply an angel. IT Whose lam. Of the God to whom I belong. This is an expression of Paul's entire de- votedness to him. IT Wkom I serve. In the gospel. To whom and to whose cause I am entirely devoted. 24. Fear not, Paul. Do not be alarm- ed with the danger of the loss of life. IT Thou must be brought, &c. And there- fore thy life will be spared. IT God hath given thee all, &c. That is, they shall all A. D. 62.] CHAPTER XXVII. 345 25 Wherefore, sirs, be of good cheer ; for " I believe God, that it shall be even as it was told me. 26 Howbeit, we must be cast upon a certain island. ' 27 But when the fourteenth night was come, as we were driv- en up and down in Adria, about midnight the shipmen deemed that they drew near to some country : 28 And sounded, and. found it twenty fathoms: and when they had gone a little further, they a Luke 1.43. Rom.4.20,21. 2T:im.l.I2. b c.28.1. be preserved with thee. None of their lives shall be lost. It does not mean that they should be converted ; but that their lives should be preserved. It is implied here that it was for the sake of Paul, or that the leading purpo.^e of the divine interposition to rescue them from danger was, to save his life. The wicked often derive important benefits from being cou- nected with Christians ; and God often confers important favours on them in his general purpose to benefit his own peo- ple. The lives of impenitent men are often spared because God interposes to save his own people. 26. Howheit. Nevertheless. IF Upon a certain island. Malta. See ch. xxviii. I. 27. The fourteenth night. From the time when the tempest commenced. ITJ/j Adria. In the Adriatic sea. This sea is properly situated between Italy and Dal- malia, now called the Adriatic gulf But among the ancients the name was given not only to that gulf, hut to the whole sea lying between Greece, Italy, and Africa, including the Sicilian and Ionian sea. It is evident from the narrative, that they were not in the Adriatic gulf but in the vicinity of Malta. See the map. ^ Deemed. Judged. Probably by the appearance of the sea. 28. And sounded. To sound is to make use of a line and lead to ascertain the depth of water. ^ Twenty fathoms. A fathom is six feet, or the distance from the extremity of the middle finger on one hand to the extremity of the other, when the arms are extended. The depth, there- fore, was about one hundred and twenty feet. IT Fifteen fathoms. They knew, therefore, that they were drawing near to shore. 29. They cast four anchors. On ac- count of the violence of the storm and waves, to make if possible the ship se- sounded again, and found it fifteen fathoms. 29 Then fearing lest they should have fallen upon rocks, they cast four anchors out of the stern, and wished '^ for the day. 30 And as the shipmen were about to flee out of the ship, when they had let down the boat into the sea, under colour as though they would have cast anchors out of the foreship, 31 Paul said to the centurion cure. IF And wished for the day. To discern more accurately their situation and danger. 30. The shipmen. The sailors, leaving the prisoners. IT Under colour. Under preterjfe. They pretended that it was necessary to get into the boat, and carry the anchors ahead of the ship so as to make it secure, but with a real intention to make for the shore. IF Out of the fore- ship. From the prow, so as to make the fore part of the ship secure. The reason why they did this was, probably, that they expected the ship would go to pieces ; and as all on board could not be saved in one small boat, they resolved to escape to a place of safety as soon as possible. 31. Paul said to the centurion and the soldiers. The centurion had, it appears, the general direction of the ship. ver. 11. Probably it had been pressed into the service of the government. IF Except these. These seamen. The soldiers and the centurion were unqualified to ma- nage the ship, and the presence of the sailors was tlierefore indispensable to the preservation of any. IF Abide in the ship. Rem (in on board. IF Ye cannot be saved. You cannot be preserved from death. You will have no hope of managing the ship so as to be secure from death. It will be remembered that Paul had been informed by the angel, and had assured them (ver. 22 — 24), that no lives should be lost. But it was only in the use of the proper means that their lives would be safe. Though it had been determined, and though Paul had the assurance that their lives would be safe, yet this did not, in his view, prevent the use of the proper means to secure it. From this we may learn, (1.) That the certainty of an event does not render it improper to use means to obtain it. (2.) That though the event 346 THE ACTS. [A. D. 62. and to the soldiers, Except these abide in the ship, ye cannot be saved. 33 Then the soldiers cut off the ropes of the boat, and let her fall off. 33 And while the day was com- ing on, Paul besought thera all to take meat, saying, This day is the fourteenth day that ye have tar- ried, and continued fasting, having a Matt.15.32. lTim.5.23. 10.30. Luke 12.7; 21.18. b IKinga 1.52. Matt. may be determined, yet the use of the means may be indispensable. The event is rendered no more certain than the means requisite to accomplish it. (3.) That the doctrine of the divine purposes or decrees, making certain future events, does not make the use of man's jgency unnecessary or improper. , The'means are determined as well as the end ; and the one will not be secured without the other. (4.) The same is true in regard to the decrees respecting salvation. The end is not determined without the means ; and as God has resolved that his people shall be saved, so he has also determined the means. He has ordained that they shall repent, shall believe, shall be holy, and shall thus be saved. (5.) We have in this case a full answer to the objection that a belief in the decrees of God will make men neglect the means of salva- tion, and lead to licentiousness. It has just the contrary tendency. Here is a case hi which Paul certainly believed in the purpose of God to save these men ; in which he was assured that it was fully determined ; and yet the effect was not to produce inattention and unconcern, but to prompt him to use strenuous efforts to accomplish the very effect which God had determined should take place. So it is always. A belief that God has pur- poses of mercy ; that he designs, and has always designed, to save some, will prompt to the use of all proper means to secure it If we had no evidence that God had any sucli purpose, effort would be vain. We should have no induce- ment to exertion. Where we have such evidence, it operates as it did in the case of Paul, to produce great and strenuous endeavours to secure the object. 32. Cut of the ropes, &c. It is evident that the mariners had not yet got on board the boat. They had let it down into the sea (ver. 30), and were about to taken nothing. 34 Wherefore I pray yon to take some meat ; for this "■ is for your health : for there ^ shall not an hair fall from the head of any of you. 35 And when he had thus spoken, he took bread, and '^ gave thanks to God in presence of them all : and when he had broken it, he began to eat. 36 Then were they all of good c lSam.9.13. Matt.15.36. Mark 8.6. Jno.6.11,23. ITim. 4.3,4. go on board. By thus cutting the rop&s which fastened the boat to the ship, and letting it go, they removed all possibility of their fleeing from the ship, and com- pelled them to remain on board. 33. And while the day was coming en. At daybreak. It was before they had sufficient light to discern what they should do. IT To tahe meat. Food. The word meat was formerly used to denote food of any kind. TT That ye have tarried. That you have remained or been fasting. IT Having taken nothing. No regular meal. It cannot mean that they had lived entirely without food ; but that they had been so much in danjger, so constant- ly engaged, and so anxious about their safety, that they had taken no regular meal ; and that what they had tken had been at irregular intervals, and had been a scanty allowance. " Appian speaks of an army which for twenty days together had neither food nor sleep ; by which he must mean that they nehher made full meals, nor slept whole nights together. The same interpretation must be given to this phrase." {Doddridge.) The effect of this must have been, that they would be weak and exhausted ; and little able to endure the fatigues which yet re- mained. 34. Not an hair fall from the head, &c. This is a proverbial expression, denoting that they should be preserved safe ; that none of them should be lost, and that in their persons they should not experience the least damage. 1 Kings i. 52. 1 Sam. xiv. 45. 35. And gave thanks, &c. This was the usual custom among the Hebrews. See Note, Matt. xiv. 19. Paul was among those who were not Christians. But he was not ashamed of the proper acknowledgment of God, and was not afraid to avow his dependence on him, and to express his gratitude for his mercy A. D. 62.] CHAPTER XXVII. 347 cheer, and they also took some meat. 37 And we were in all in the ship, two hundred threescore and sixteen souls. 38 And when they had eaten enouorh, they lightened the ship, and cast out the wheat into the sea. 39 And when it was day, they knew not the land : but they dis- covered a certain creek with a shore, into the which they were minded, if it were possible, to 38. They lightened the ship. By casting the wheat into the sea. As they had no hope of saving the cargo, and had no further use for it, they hoped that by throwing the wheat overboard, the ship would draw less water, and that thus they would be able to come nearer to the shore. 39. They knew not the land. They had been driven with a tempest, without being able to make any observation ; and it is probable that they were entire stran- gers to the coast, and to the whole island. ^ A certain creek with a shore. Greek, A certain bosom (zo^.^ov) or bay. By its having a shore is probably meant that it had a level shore, or one that was conve- nient for landing. It was not a high bluff of rocks, but was accessible. Kui- noel thinks that the passage should be construed, " they found a certain shore, having a bay," &c. IT Were minded. Were resolved. 40. Had taken up the anchors. The four anchors with which they had moored the ship. ver. 29. See the margin. The expression may mean that they slipped or cut their cables, and that thus they left the anchors in the sea. This is the most probable interpretation. ^ And loosed the rudder-bands. The rud- der in navigation is that by which a ship is steered. It is that part of the helm which consists of a piece of timber, broad at the bottom, which enters the water, and is attached by hinges to the stern- post, on which it turns. — {Webster.) But what was the precise form of the rudder among the ancients, is not certainly known. Sometimes a vessel might be steered by oars. In most ships they ap- pear to have had a rudder at the prow as well as at the stern. In some instances also, they had them on the sides. The thrust in the ship. 40 And when they had ^ taken up the anchors, they committed themselves unto the sea, and loosed the rudder-bands, and hoisted up the mainsail to the wind, and made toward shore. 41 And falling into a place where two seas met, they ran the ship aground ; and the forepart stuck fast, and remained unmov- able, but the hinder part was broken with the violence of the waves. 1 or, cut the anchors, left them in the sea, etc. ' word used here in the Greek is in the plural {riiv 7Ti]S:i}Jujv), and it is evident that they had in this ship more than one rudder. The ba?ids mentioned here were probably the cords, or fastenings by which the rudder could be made secure to the sides of the ship, or could be raised up out of the water in a violent storm, to prevent its being carried away. And as in the tempest, the rudders had become useless (ver. 15. 17), they were probably either raised out of the water, or made fast. Now that the storm was passed, and they could be used again, they were loosed, and they endeavoured to direct the vessel into port. IT The mainsail. AgTi/Aovx. There have been various ex- planations of this word. Luther trans- lates it the mast. Erasmus, the yards, Grotius, vt'ho supposes that the mainmast had been cast away (ver. 17), thinks that this must mean the foremast or bowsprit. The word usually means the mainsail. The Syriac and Arabic understand it of a small sail, that was hoisted for a tempo- rary purpose. 41. And falling. Being carried by the wind and waves. If Into a place where two seas met. Gr. Into a place of a dou- ble sea. ^idakxTo-ov. That is, a place which is washed on both sides by the sea. It refers properly to an isthmus, tongue of land, or a sand-bar stretching out from the main land, and which was washed on both sides by the waves. It is evident that this was not properly an isthmus that was above the waves, but was probably a long sand-bank that stretched far out into the sea, and which they did not perceive. In endeavouring to make the harbour, they ran on this bar or sand-bank. T They ran the ship aground. Not designedly, but in endea- vouring to reach the harbour, ver. 35 348 THE ACTS. [A. D. 62. 42 And the soldiers' counsel " was to kill the prisoners, lest any of them should swim out, and escape. 43 But the centurion, willing lo save Paul, * kept them from their purpose ; and commanded that they which could swim should cast themselves first into the sea, and get to land : o P8.74.20. b 2Cor.ll.25. IT The hinder part was broken. The stern was broken or staved in. By this means the company was furnished with boards, &c., on which they were safely conveyed to the shore, ver. 44. 42. And the mldiers' counsel, &c. Why they gave this advice is not known. It was probably, however, because the Ro- man military discipline was very strict, and if they escaj)ed, it would probably be charged on them that it had been done by the negligence and unfaithful- ness of the soldiers. They therefore pro- posed, in a most cruel and bloodthirsty manner, to kill them, though contrary to all humanity, justice, and laws; pre- suming probably that it would be sup- posed that they had perished in the wreck. This is a remarkable proof that men can be cruel even when experiencing the tender mercy of God ; and that the most affecting scenes of divine goodness will not mitigate the natural ferocity and cru- elty of these who delight in blood. 43. Btit the centurion, willing to save Paul. He had at first been disposed to treat Paul with kindness, ver. 3. And his conduct on board the ship; the wis- dom of his advice (ver. 10) ; the prudence of his conduct in the agitation and danger of the tempest ; and not improbably the belief that he was under the divine pro- tection and blessing, disposed him to spare his life. IT Kept them from their purpose. Thus, for the sake of this one righteous man, the lives of all were spared. Tlie instance here shows, (1.) That it is possible for a pious man, like Paul, so to conduct in the various trying scenes of life — the agitations, difficulties, and temptations of this world — as to con- ciliate the favour of the men of this world ; and, (2.) That important benefits often result to sinners from the righteous. Paul's being on board was the means of saving the lives of many prisoners ; and God often confers important blessings on che wicked for the sake of the pious rela- tives, friends, and neighbours with whom 44 And the rest, some on boards, and some on hrohen pieces of the ship. And so * it came to pass that they escaped all safe to land. CHAPTER XXVHL A ND w^hen they were escaped, -^ then they knew that the island ^ was called Melita. c rs.107.28,30. ver.22. d c.27.26. they are connected. Ten righteous men would have saved Sodom (Gen. xviii. 32) ; and Christians are in more ways than one the salt of the earth, and the light of the world. Matt. v. 13, 14. It is a privilege to be related to the friends of God — to be the children of pious parents, or to be connected with pious partners in life. It is a privilege to be connected with the friends of God in business ; or to dwell near them ; or to be associated with them in the various walks and dangers of life. The streams of blessings which flow to fertilize their lands, flow also to bless others ; the dews of heaven which descend on their habitations, descend ou all around ; and the God which crowns them with loving-kindness, often fills the abodes of their neighbours and friends with the blessings of peace and salva- tion. H And commanded. Probably they were released from their chains. 44. And the rest Those who could not swim. IT They escaped all safe to land. Accord in*g to the promise which was made to Paul. ver. 22. This was done by the special providence of God. It was a remarkable instance of divine interposition to save so many through so long continued dangers ; and it shows that God can defend in any perils, and can accomplish all his purposes. On the oceqn, or the land, we are safe in his keeping; and he can, devise ways that shall fulfill all his purposes, and that can protect his people from danger. CHAPTER XXVIII. 1 . They hiew. Either from their for- mer acquaintance with the island, or from the information of the inhabitants. IT Was called Melita. ]Vow called Malta. It was celebrated formerly for producing large quantities of honey, and is supposed to have been called Melita from the Greek word, signifying honey. It is about twenty miles in length from east to west, and twelve miles in breadth from north to south, and atout sixty miles in circumference. It is abou< sixty miles A. D. 62.] CHAPTER XXVIII. 349 2 And the barbarous " people shewed us no little kindness : for they kindled a fire, and received us, * every one, because of the present rain, and because of the cold. 3 And when Paul had gathered a bundle of sticks, and laid tkem a Rom.l.U. Col.S.H. h MaU.10.42. Heb.13.2. from the coast of Sicily. The island is an immense rocii of white soft free-stone, with a covering of earth about one foot in depth, which has been brought from the island of Sicily. There was also another island formerly called Meliia, now called Meleda, in the Adriatic sea, near the coast of Illyricum, and some have supposed that Paul was shipwreck- ed on that island. But tradition has uni- formly said that it was on the island now called Malta. Besides, the other Melita would have been far out of the usual track in going to Italy ; and it is further evident that Malta was the place, because, from the place of his shipwreck, he went directly to Syracuse, Rhegium, and Puteo- li, thus sailing in a direct course to Rome. In sailing from the other Melita to Rhe- gium, Syracuse would be far out of the direct course. The island now is in the possession of the British. 2. And the barbarous people. See Note, Rom. i. 14. The Greeks regarded all as barbarians who did not speak their lan- guage ; and applied the name to all other nations but their own. It does not de- note, as it does sometimes with us, people of savage, uncultivated, and cruel habits, but simply those whose speech was un- intelligible. See 1 Cor. xiv. 11. The is- land is supposed to have been peopled at first by the Phoecians, afterwards by the Phoenicians, and afterwards by a colony from Carthage. The language of the Maltese was that of Africa, and hence it was called by the Greeks the language of barbarians. It was a language which was unintelligible to the Greeks and Latins. ^ The rain. The continuance of the storm. IT And of the cold. The exposure to the water in getting to the shore, and probably to the coldness of the weather. It was now in the month of October. 3. Had gathered a bundle of sticks. For the purpose of making a fire. IT There came a viper. A poisonous serpent. Note, Matt. iii. 7. The viper was, doubtless, in the bundle of sticks or limbs of trees which Paul had gathered, but was con- 2G on the fire, there came a viper out of the heat, and fastened on his hand. 4 And when the barbarians saw the venomous beast hang on his hand, they said among themselves, No doubt '^ this man is a murderer, whom, though he hath escaped the c Jno.7.24. cealed, and was torpid. But when the bundle was laid on the fire, the viper became warmed by the heat, and ran out, and fastened on the hand of Paul. IT And fastened on his hand. K:t j^jvJ/e. This word properly means to join one's- self toi to touch ; to adhere to. It might have been by coiling around his hand and arm; or by fastening its fangs in his hand. It is not expressly affirmed that Paul was bitten by the viper, yet it is evidently implied ; and it is wholly in- credible, that a viper, unless miraculously prevented, should fasten himself to the iiand without biting. 4. The venomous beast. The word beast we apply usually to an animal of larger size than a viper. But the original word (3->)f.'ov) is applicable to animals of any kind, and especially applied by Greek writers to serpents. (See Schletisner.) H No doubt. The fact that the viper had fastened on him, and that, as they sup- posed, he must now certainly die, was the proof from which they inferred his guilt. '^ Is a murderer. Why they thought he was a murderer rather than guilty of some other crime, is not known. It might have been, (1.) Because they inferred that he must have been guilty of some very atrocious crime, and as murder was the highest crime that man could commit, they inferred that he had been guilty of this. Or, (2.) More probably, they had an opinion that when divine vengeance overtook a man, he would be punished in a manner similar to the offence ; and as murder is committed usually with the hand, and as the viper had fastened on the hand of Paul, they inferred that he had been guilty of taking life. It was supposed among the ancients, that persons were often punished by divine vengeance in that part of the body which had been the instrument of the sin. IT Whom though he hath escaped the sea. They supposed that vengeance and justice would still follow the guilty ; that though he might escape one form of punishment, yet he would be exposed to another. And this, to a certain extent, is true. These bar 350 THE ACTS. [A. D. 62. sea, yet veng-eance suffereth not to live. 5 And he shook off the beast into the fire, and felt ° no harm. 6 Howbeit, they looked when he should have swollen, or fallen down dead suddenly : but after they had looked a great while, and saw no harm come to him, they changed their minds, and said * that he was a god. 7 In the same quarters were pos- sessions of the chief man of the a Mark 16,18. Luke 10.19. bc.U.U. barians reasoned from great original prin- ciples, written on the hearts of all men by nature, that there is a God of justice, find that the guilty would be punished. They reasoned incorrectly, as many do, only because that they supposed that every calamity is a judgment for some particular sin. Men often draw this con- . elusion ; and suppose that suflfering is to be traced to some particular crime, and to be regarded as a direct judgment from heaven. See Notes, John ix. 1 — 3. The general proposition, that all sin will be punished at some time, is true ; but we are not qualified to affirm of particular calamities always that they are direct judgments for sin. In some ca.ses we may. In the case of the drunkard, the gambler, and the profligate, we cannot doubt, that the loss of property, health, and reputa- tion is the direct result of specific crime. In the ordinary calamities of life, how- ever, it requires a more profound ac- quaintance with the principles of divine government than we possess, to affirm of each instance of suffering, that it is a par- ticular judgment for some crime. IT Yet vengeance. 'HSly.^. D/^^, or justice, was represented by the heathen as a goddess, the daughter of Jupiter, whose office it was to take vengeance, or to inflict pun- ishment for crimes. IT Sufferetk not to live. They regarded him "as already a dead man. They supposed the effect of the bite of the viper would be so certainly fatal, that they might speak of him as al- ready in effect dead. Beza. 5. And he shook of, &c. In this was remarkably fulfilled the promise of the Saviour (Mark xvi. 18): " They shall take up serpents," &c. 6. When he should have swolten. When they eipected he would have swollen island, whose name was Publius ; who received us, and lodged us three days courteously. 8 And it came to pass, that the father of Publius lay sick of a fe- ver, and of a bloody flux : to whom '^ Paul entered in, and prayed, and laid ''his hands on him, and healed him. 9 So when this was done, others also, which had diseases in the island, came, and were healed : 10 Who also honoured ^ us with c James 5.14,15. d Matt.9.1S. Mark 6.5-7.32;16.18. Luke 4.40. c.19.11. lCor.12.9,28. e lThess.2.6. ITim 5.17. from the bite of the viper. The poison of the viper is rapid ; and they expected that he would die soon. The word ren- dered '* swollen" (-i/ATrgxa-irxi) mcans properly to burn ; to be inflamed ; and then to be swollen from inflammation. This was what they expected here, that the poison would produce a violent in- flammation. IT Or fallen down dead sud- denly. As is sometimes the case from the bite of the serpent, when a vital part is affected. IT They changed their minds. They saw he was uninjured, and miracu- lously preserved ; and they supposed that none but a god could be tlius kept from death. 1 That he was a god. That the Maltese were idolaters there can be no doubt. But what gods they worshipped is unknown, and conjecture would be useless. It was natural that they should attribute such a preservation to the pre- sence of a divinity. A similar in.stance occurred atLystra. See Notes, ch. xiv. 11. 7. In the same quarters. In that place, or that part of the island. 1 Possessions. Property. His place of residence. IT The chief man. Gr. The^rs< man. Probably he was the governor of the island. 8. A Moody Jltix. Gr. Dysentery, f And laid his hands on him, &c. In accordance with the promise of the Saviour. Mark XVI. 18. This miracle was a suitable re- turn for the hospitality of Publius, and would serve to conciliate further the kindness of the people, and prepare the way for the usefulness of Paul. 10. Who also honoured us. As men who were favoured of heaven, and who had been the means of conferring im- portant benefits on them in healing the sick, &c. Probably the word " honours" here means gifts, or marks of favour. IT TTiey laded us. They gave us, or con- A. D. 62.] CHAPTER XXVIII. 351 many honours; and when we de- parted, they laded us with such things " as were necessary. 11 And after three months we departed in a ship of Alexandria, which had wintered in the isle, whose sign v/as Castor and Pollux. 12 And landing at Syracuse, we tarried thc7-e three days. 13 And from thence we fetched a compass, and came to Rhegium : and after one day the south wind a Matt.6.31-34j 10.8-10. 2Cor.2.5-ll. Phil.4.11,12. ferred on us. They furnished us with such things as were necessary for us on our journey. 11. Arid after Uiree months. Probably they remained there so long, because there was no favourable opportunity for them to go to Rome. If they arrived there, as is commonly supposed, in Octo- ber, they left for Rome in January. ^ In a ship of Alexandria. See Note, ch. xxvii. 6. IT Whose sign. Which was ornament- ed with an image of Castor and Pollux. It was common to place on the prow of the ship the image of some person, or god, whose name the ship bore. This custom is still observed. 1 Castor and Pollux. These were two semi-deities. They were reputed to be twin brothers, sons of Ju- piter and Leda, the wife of Tyndarus, king of Sparta. After their death, they are faoled to have been translated to hea- ven, and made constellations under the name ofgemini, or the twins. They then received divine honours, and were called the sons of Jupiter. They were supposed to preside over sailors, and to be their protectors ; hence it was not uncommon to place their image on ships. See autho- rities in Lempriere's Dictionary. 12. And landing at Syracuse. Syracuse was the capital of the island of Sicily, on the eastern coast. It was in the direct course from Malta to Rome. It contains at present about 18,000 inhabitants. 13. We fetched a compass. We coasted about ; or we coasted along the eastern side of Sicily. The course can be seen on the map. IT And came to Rhegium. This was a city of Italy, in the kingdom of Naples, on the coast near the south- west extremity of Italy. It was nearly opposite to Messina, in Sicily. It is now called Reggio. See the map. IT The south wind. A wind favourable for their voyage. IT To Puteoli. The wells. It was celebrated for its warm baths, and blew, and we came the next day to Puteoli ; 14 Where we found brethren, and were desired to tarry with them seven days : and so we went toward Rome. 15 And from thence, when the brethren heard of us, they came '' to meet us as far as Appii Forum, and the Three Taverns: whom when Paul saw, he thanked God, and took courage. '^ b c.21.5. 3Jno.6,8. c Josh.1.6,7.9. lSam.30.6. Ps. 27.14. from these, and its springs, it is supposed to have derived its name of the wells. It is now called Pozzuoli, and is in the cam- pania of Naples, on the northern side of the bay, and about eight miles northwest from Naples. The town contains at pre- sent about 10,000 inhabitants. 14. Brethren. Christian brethren. But by whom the gospel had been preached there, is unknown. 15. And from thence. From Puteoli. IT When the brethren heard of us. The Christians who were at Rome. ^ As far as the Appii Forum. This was a city about 56 miles from Rome. The remains of an ancient city are still seen there. It is on the borders of the Pontine marshes. The city was built on the celebrated Appian way, or road from Rome to Capua. The road was made by Appius Claudius, and probably the city also. It was called the forum or market-place of Appius, be- cause it was a convenient place for tra- vellers on the Appian way to stop for purposes of refreshment. It was also a famous resort for pedlars and merchants. See Horace, b. i. sat. 5. 3. If A-nd the Three Taverns. This place was about eight or ten miles nearer Rome than the Appii Forum, Cicero ad Att. ii. 10. It undoubtedly received its name because it was distinguished as a place of refresh- ment on the Appian way. Probably the greater part of the company of Christians remained at this place, while the remain- der went forward to meet Paul, and to attend him on his way. The Christians at Rome had doubtless heard much of Paul. His epistle to them had been writ- ten about the year of our Lord 57, or at least five years before this time. The in- terest which the Roman Christians felt in the apostle was thus manifested by their coming so far to meet him, though he was a prisoner. IT He thanked God. He had long ardently desired to see the Chris- 352 THE ACTS. [A. D. 62. 16 And when we came to Rome, the centurion delivered the prison- ers to the captain of the guard : but Paul was suffered to dwell by himself " with a soldier that kept him. 17 And it came to pass, that after three days Paul called the chief of the Jews together : and when they were come together, he said unto them. Men and brethren, though ^ I have committed nothing against the people, or customs of our fathers, yet was I delivered "^ prisoner from Jerusalem into the hands of the Romans : 18 Who, '^ when they had ex- a c.24.25; 27.3. 6 c.24.12,i3; 25.8. c c.21.33, &c. d c.24.10; 26.31. tians of Rome. Rom. i. 9 — il ; xv. 23. 32. He was now grateful to God that the ob- ject of his long desire was at last granted to him, and that he was permitted to see them, though in bonds, ir And took cou- rage. From their society and counsel. The presence and counsel of Christian brethren is often of inestimable value in encouraging and strengthening us in the toils and trials of life. 16. Tke captain of the guard. The commander of the Pretorian cohort, or guard. The custom was, that those who were sent from the provinces to Rome for trial were delivered to the custody of this guard. The name of the prefect or cap- tain of the guard at this time, was Bur- rhus Afranius. Tacit. Ann. 12. 42. 1. IT But Paul was suffered, &c. Evidently by the permission of the centurion, whose favour he had so much conciliated on the voyage. See ch. xxvii. 43. IF With a soldier that kept him. That is, in the cus- tody of a soldier.to whomhe was chained, and who, of course, constantly attended him. See ch. xxiv. 23. Note, ch. xii. 6. 17. Paul called the chief of the Jews, He probably had two objects in this : one was to vindicate himself from the suspi- cion of crime, or to convince them that the charges alleged against him were false ; and the other, to explain to them the gospel of Christ. In accordance with his custom every where, he seized the earliest opportunity of making the gospel known to his own countrymen ; and he naturally supposed that charges highly unfavourable to his character, had been sent forward against him to the Jews at amined me, would have let me go, because there was no cause of death in me. 19 But when the Jews spake against it, I was constrained to ap- peal ' unto Cesar; not that I had aught to accuse my nation of. 20 For this cause therefore have I called for you, to see you, and to speak with you: because that for the hope ^ of Israel I am bound with this chain. ^ 21 And they said unto him, We neither received letters out of Ju- dea concerning thee, neither any of the brethren that came showed or spake any harm of thee. e c.25.11. /c.26.6,7. g- c.26.29. Eph.3.1j 4.1j 6. 20. 2Tim.l.l6; 2.9. Philem.10,13. Rome by those in Judea. IT Against the people. Against the Jews. ch. xxiv. 12. IT Or customs, &c. The religious rites of the nation. Note, ch. vi. 14. IT Was I delivered prisoner, &c. By the Jews. ch. xxi. 33, &c. 18. When they had examined me, &c. ch. xxiv. 10—27 ; xxv. xxvi. 31, 32. IT No cause of death. No crime worthy of death. 19. The Jews spake against if. Against my being set at liberty. ^ / was con- strained. By a regard to ray own safety and character. IF To appeal unto Cesar. Note, ch. xxv. 11. IF Not that I had aught, &c. 1 did it for my own preserva- tion and safety ; not that 1 wished to ac- cuse my own countrymen. It was not from motives of revenge, but for safety. Paul had been unjustly accused and in- jured ; yet with the true spirit of the Christian religion, he here says that he cherished no unkind feelings towards them. 20. Because for the hope of Israel. On account of the hope which the Jews cherished of the coming of the Messiah ; of the resurrection ; and of the future state through him. See this explained in the Note on ch. xxiii, 6. IF I am bound with this chain. See Note, ch. xxvi. 29. Probably he was attached constantly to a soldier by a chain. 21. We neither received letters., &c. Why the Jews in Judea had not forward- ed the accusation against Paul to their brethren at Rome, that they might con- tinue the prosecution before the emperor, is not known. It is probable that they A. D. 65.] CHAPTER XXVIII. 353 22 But we desire to hear of thee what thou thinkest : for as con- cerning this sect, we know that every where " it is spoken against. 23 And when they had appoint- ed him a day, there came many to him into his lodging ; '' to whom he expounded '^ and testified the king- dom of God, persuading them con- cerning Jesus, both ^ out of the law of Moses, and out of the pro- phets, from morning till evening. 24 And some * believed the things which were spoken, and some believed not. 25 And when they agreed not among themselves, they departed, after that Paul had spoken one a Luke 2.34. c.24.5.14. lPet.2.12; 4.14. i Philem. 2. c Luke 24.27. C.17.3J 19.8. dc.26.6,22. regarded their cause as hopeless, and choose to abandon the prosecution. Paul had been acquitted successively byLysias, Felix, Festus, and Agrippa ; and as they had not succeeded in procuring his con- demnation before them, they saw no prospect of doing it at Rome, and chose therefore not to press the prosecution any farther. IT Neither any of the brethren that came. Any of the Jews. There^ was a very constant intercourse between Judea and Rome, but it seems that the Jews who had come before Paul had ar- rived, had not mentioned his case, so as to prejudice them against him. 22. What thou thinkest. What your belief is ; or what are the doctrines of Christians respecting the Messiah. IT This sect. The sect of Christians. IT Spoken against. Particularly by Jews. This was the case then ; and to a great extent, is the case still. It has been the common lot of the followers of Christ to be spoken of with contempt. Comp. ch. xxiv. 5. 23. Appointed him a day. A day when they would hear him. IT To his lodging. To the house where he resided, ver. 30. IT He expounded. He explained or de- clared the principles of the Christian re- ligion. IT And testified the kingdom of God. Bore witness to, or declared the principles and doctrines of the reign of the Messiah. See Note, Matt. iii. 2. li Per- suading them concerning Jesus. Endea- vouring to convince them that Jesus was the Messiah. H Both out of the law of Moses. Endeavouring to convince them that he corresponded with the predictions re- 2g2 word ; Well spake the Holy Ghost by Esaias ^ the prophet unto our fathers, 26 Saying, Go unto this people, and say, Hearing ye shall hear, and shall not understand ; and seeing ye shall see, and not per- ceive : 27 For the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed ; lest they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them. 28 Be it known therefore unto you, that the salvation of God is e c.14.4; 17.4; 19.9. Rocn.3.3. / Ps.Sl.ll. Isa.6.9. Jer.5.2L Eze.3.6,7; 12.2. Matt.13.14,15. Rom.U.S. specting the Messiah in the books of Moses. (See Gen. xlix. 10. Deut. xviii. 18.) and with the types which Moses had instituted to prefigure the Messiah. H And out of the prophets. Showing that he corresponded with the predictions of the prophets. See Note, ch. xvii. 3. IT From morning until evening. An in- stance of Paul's indefatigable toil in en- deavouring to win his own countrymen to Jesus as the Messiah. 24. And some believed, &c. See Note, ch. xiv. 4. 25. Had spoken one word. One decla- ration of solemn prophecy, reminding them that it was the characteristic of the nation to reject the testimony of God, and that it was to be expected. It was the last solemn warning which we know Paul to have delivered to his country- men the Jews, li" Well spake. Or he spoke the truth ; he justly described the character of the Jewish people. The passage here quoted was as applicable in the time of Paul as of Isaiah. IT The Holy Ghost. A full proof of the inspira- tion of Isaiah, IF By Esaias. By Isaiah. Isa. vi. 9, 10. 26. 27. Saying, &c. See this passage explained in the Notes on Matt. xiii. 14, and John xii. 39, 40. 28. The salvation of God. The know- ledge of God's mode of saving men. IF Is sent unto the Gentiles. Since you have rejected it, it will be offered to them. See Note, ch. xiii. 46. IT And that they will hear it. They will embrace it. Paul was never discouraged. If the gospel 354 THE ACTS. [A. D. 62. sent unto the Gentiles, * and that they will hear it. 29 And when he had said these words, the Jews departed, and had great reasoning among them- selves. 30 And Paul dwelt two whole a Matt.21.41. c.13.46,47; 18.6.; 22,21; 26.17,18. Rom. u.n. was rejected by one class of people, he was ready to offiar it to another. If his own countrymen rejected and despised it, he never allowed himself to suppose that Christ had died in vain, but believed that others would be inclined to embrace its saving benefits. How happy would it be if all Christians had the same unwa- vering faith and zeal as Paul ! 29. And had great reasoning. Great discussion or debates. That is, the part which believed that Jesus was the Mes- siati (ver. 24) discussed the subject warmly with those who did not believe. This whole verse is wanting in the Syriac version, and in some Greek MSS., and is supposed by Mill and Griesbach to be spurious, 30. Paul dwelt two whole years. Doubt- less in the custody of the soldiers. Why he was not prosecuted before the empe- ror during this time is not known. It is evident, however (ver. 21), that the Jews were not disposed to carry the case be- fore Nero, and the matter, during this time, was suffered quietly to sleep. There is great probability that the Jews durst not prosecute him before the emperor. It is clear that they had never been in favour of the appeal to Rome, and that they had no hope of gaining their cause. Probably they might remember the for- mer treatment of the Roman emperor of their people (Note, ch. xviii. 2) ; they might remember that they were despised at the Roman capital, and not choose to encounter the scorn and indignation of the Roman court ; and as there was no prosecution, Paul was suffered to live in quietness and safety. Lardner, however, supposes (vol. V. p. 528, 529. Ed. 8vo. Lond. 1829) that the case of Paul was soon brought before Nero, and decided ; and that the method of confinement was ordered by the emperor himself Light- foot also supposes that Paul's "accusers, who had come from Judea to lay their charge against him, would be urgent to get their business despatched, that they might be returning to their own home again, and so would bring him to trial as years in his own hired house, and received all that came in unto him. 31 Preaching ^ the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him. b c.4.31. Epb.6.19. soon as they could." But nothing cer- tainly is known on the subject. It is evi- dent, indeed, from 2 Tim. iii. 16, that he was at some time arraigned before the emperor; but when it was, or what was the decision, or why he was at last set at liberty, are all involved in impenetrable obscurity. ^ In his own hired house. In a house which he was permitted to hire, and occupy as his own. Probably in this he was assisted by the kindness of his Roman friends. % And received all, &c. Received all hospitably and kindly who came to him to show him kindness, or to listen to his instructions. It is evi- dent from this, that he was still a pri- soner, and was not permitted to go at large. 31. Preaching the kingdom of God. Note, ch. XX. 25. TT With all confidence. Openly and boldly, without any one to hinder him. It is known also, that Paul was not unsuccessful even when a pri- soner at Rome. Several persons were converted by his preaching even in the court of the emperor. The things which had happened to him, he says (Phil. i. 12, 13, 14), had fallen out rather to the fur- therance of the gospel, so that his bonds in Christ were manifested in all the pa- lace, and in all other places ; and many brethren in the Lord, says he, waxing confident by my bonds, are much more bold to speak the word without fear. In this situation he was remembered with deep interest by the church at Philippi, who sent Epaphroditus to him with a con- tribution to supply his wants. Of their kindness he speaks in terms of the fen- derest gratitude in Phil. ii. 25 ; iv. 18. During his confinement also, he was the means of the conversion of Onesimus, a runaway slave of Philemon, of Colosse in Phrygia (Philem. 10); whom he sent back to his master with a letter to him- self, and with an epistle to the church at that place. See epistle to the Colossians iv. 8, 9. 18. During this imprisonment, he wrote, according to Lardner, the fol- lowing epistles, in the following order and time, viz : A. D. 62.J CHAPTER XXVTIT. 355 Ephesians, April, A. D 61 2 Timothy, May 61 Philippians, before the end of. . . 62 Colossians 62 Philemon 62 Hebrews, spring of 63 Here closes the inspired account of the propagation of Christianity, of the organ- ization of the Christian church, and of the toils and persecutions of the apostle Paul. Who can but be deeply affected when he comes to the conclusion of this inspired book of revivals, and of the history of the spread of the Christian religion, and of the account of that won- derful man — the apostle Paul? Who can help heaving the sigh of regret, that this interesting historian did not carry forward the history of Paul till his death, and that henceforward, in the history of the church, we want this faithful, in- spired guide ; and that, from the close of this book, every thing becomes at once 60 involved in obscurity and uncertainty ? Instead, however, of pouring forth the sigh of unavailing regret that the sacred historian has carried us no farther on- ward, we should rather speak the lan- guage of praise that he has given, by the inspiration of the Holy Ghost, a his- tory of the church for thirty years after the ascension of the Saviour; that he has recorded the accounts of the first great revivals of religion ; that he has presented us the examples of the early missionary zeal ; that he has informed us how the early Christians endured perse- cution and toil ; that he has conducted us from land to land, and from city to city, showing us every where how the gospel was propagated, until we are led to the seat of the Roman power, and see the great apostle of Christianity there proclaiming, in that mighty capital of the world, the name of Jesus as the Saviour of men. Perhaps there could be no more appropriate close to the book of the inspired history, than thus to have conducted the apostle of the Gentiles, and to have recorded the spread of Chris- tianity, to the capital of the Roman world, and to leave the principal agent in the establishment of the Christian religion in that seat of intelligence, and influ- ence, and power. It is the conducting of Christianity to the very height of its earthly victories ; and having shown its power in the provinces of the empire, it was proper for the inspired author of this ecclesiastical history to close the account with the record of its achievements in the capital. Why Luke closed his history here is not known. It may have been that he was not afterwards the companion of Paul ; or that he might have been him- self removed by death. It is agreed on all hands that he did not attend Paul in his subsequent travels ; and we should infer from the coqclusion of this book, that he did not survive the apostle, as it is almost incredible, if he did, that he did not mention his release and death. It is the uniform account of antiquity, that Luke, after the transactions with which the Acts of the Apostles closes, passed over into Achaia, where he lived a year or two, and there died at the age of*^ eighty-four years. Every thing in regard to the apostle Paul, after the account with which Luke closes this book, is involved in doubt and uncertainty. By what means he was set at liberty is not known ; and there is a great contradiction of statements in re- gard to his subsequent travels, and even the time of his death. It is generally agreed, indeed, that he was set at liber- ty in the year of our Lord 63. After this, some of the fathers assert, that he travelled over Italy, and passed into Spain. But this account is involved in great uncertainty. Lardner, who ha,s examined all the statements with care, and than whom no one is better qualified to pronounce an opinion on these sub- jects, gives the following account of the subsequent life of Paul. (Works, vol. v. 331—336. Ed. Lond. 1829.) He supposes that after his release, he went from Rome to Jerusalem as soon as possible ; that he then went to Ephesns, and from thence to Laodicea and Colosse ; and that he returned to Rome by Troas, Phi- lippi, and Corinth. The reason why he returned to Rome, Lardner supposes was, that he regarded that city as opening be- fore him the widest and most important field of labour; and that, therefore, he proposed there to spend the remainder of his life. In the year of our Lord 64, a dreadful fire happened at Rome which continued for six or seven days. It was generally supposed that the city had been set on fire by order of the emperor Nero. In order to divert the attention of the peo- ple from this charge against himself, he accused the Christians of having been the authors of the conflagration, and ex- cited against them a most furious and bloody persecution. In this persecution, it is generally supposed that Paul and Peter suffered death ; the former by be- ing beheaded, and the latter by crucifix- 356 THE ACTS. [A. D. 62. ion. Paul is supposed to have been be- headed rather than crucified, because he was a Roman citizen, and because it was unlawful to put a Roman citizen to death on a cross. Lardner thinks that this occurred in the year 65. Where Paul was beheaded is not certainly known. It is generally supposed to have occurred at a place called the Salvian Waters, about three miles from Rome, and that he was buried in the Ostian Way, where a magnificent church was afterwards built. But of this there is no absolute certainty. It is far more important and interesting for us to be assured, from the character which he evinced, and from the proofs of his zeal and toil in the cause of the Lord Jesus, that his spirit rested in the bosom of his Saviour and his God. Wherever he died, his spirit, we doubt not, is in heaven. And where that body rested at last, which he laboured " to keep under," and which he sought to bring " into subjection" (1 Cor. ix. 27), and which was to him so much the source of conflict, and of sin (Rom. vii. 5. 23), is a matter of little consequence. It will be watched and guarded by the eye of that Saviour whom he served, and will be raised up to eternal life. In his own inimitable language, it was sown in cor- ruption ; It shall be raised in incorrup- tion ; it was sown in dishonour, it shall be raised in glory ; it was sown in weak- ness, it shall be raised in power ; it was sown a natural body, it shall be raised a spiritual body. 1 Cor. xvi. 42 — 44. And in regard to him, and to all other saints, when that corruptible shall have put on incorruption, and that mortal shall have put on immortality, then shall be brought to pass the saying that is written, death is swallowed up in victory. 1 Cor. xvi. 54. To Paul now, what are all his sor- rows, and persecutions, and toils in the cause of his Master ? What but a source of thanksgiving that he was permitted thus to labour to spread the gospel through the world ? So may we live — imitating his life of zeal, and self-denial, and faithfulness, that when he rises from the dead we may participate with him in the glories of the resurrection of the just. THE END Date Due MY 22 '53 1 [ ^jiiiiiiiiiii'iirf^ 1 MlIM J JUM I 51993 ^PM i 5J9Qi. uuNpiy^s i)}fi 1 ^ 1QQR JUrX I J 1030 j ' ^ V'^: I BS2625 .B261 v.2 I Notes, explanatory and practical, on the Princeton Theological Seminary-Speer Library 1 1012 00066 2983